Davids Repentance, Sermon · Commentary 1
Pſalme 51. THE TEXT. To him that excelleth, a Pſalme of Dauid, when the Prophet Nathan came vntounto him, after hee had gone in to Berſhaba.
COncerning the Book of the Pſalmes, it is an Epitome of the whole Scriptures, teaching vsus what we are to beleeue and doe, both to God and man; In which as in a glaſſe we may clearely behold the nature of GOD, his wiſedome, goodneſſe, and mercy towardes his Church and Children: As alſo moſt notable ſpectacles of his fearefull wrath & vengeance againſt the wicked and vngodly.
If men would pray vntounto God, and craue for any mercy and bleſſing at his hands, heere bee excellent platformes of true, hearty, and earneſt prayers. If men would giuegive thankes for bleſſings receiued, for iudgemēts eſcaped, or for Deliuerance from wicked and vngodly men, here be worthy examples and directions: If men would finde comfort in temptations, troubles, and afflictions, and learne with patience to beare them; There is no part of the Bible more ſweete and comfortable: And therefore it ſhould be our delight and ſtudy, and wee ought to ſpend the more time in reading, and in the meditation of ſo excellent and worthy a Booke; according to that of our Sauiour, Ioh. 5.39. Search the Scriptures; Becauſe that will bring a man to true happineſſe in the end, namely, to know God to be his God, to know Ieſus Chriſt, to know himſelfe, and to direct him in that narrow Path that ſhall leade vntounto life.
I thought good to ſpeake of this Pſalme, becauſe it containeth in it a moſt worthy example of true and vnfained repentance, without which there is not, nor can be any pardon of ſinne; Except yee repent, Luke 13.5. The argument of the Pſalm.ye ſhall all periſh.
Now it containeth a famous and moſt worthy example of repentance if you either regard the Perſon, who was a renowned and glorious King of Iſrael, a holy Prophet of God, yea a man after Gods owne heart.
Againe, in the matter of the pſalme and of his repentance, you ſhall ſee a ſpectacle of many moſt great and grieuous ſins committed by Dauid: wherein we may ſee the great frailetie and weakenes of Gods children: which may teach vsus to pray vntounto the Lord, for the ſpirit of corroboration; on, for if Dauid fell, whither ſhall we fall, if God do but a litle leaue vsus to our ſelues: And howſoeuer by the ſpeciall mercy of God towardes Dauid, this ſin of his preuailed not to his eternall condemnation; yet wee ſee what terrour of conſcience and griefe of heart he ſuſtained, before hee could bee aſſured of his former comfort. And this ſhal all fleſh find, that the pleaſures of ſinne, for a ſeaſon heere, will bring with them ſorrow in the end.
As for the repentance of Dauid, we ſhall ſee it is moſt excellent and admirable, for hee doth freely and frankly confeſſe his ſinnes, and is not aſhamed to Chronicle them euen in the word of God, for all poſterities to beg the pardon of them. And laſtly, we ſhall ſee the endleſſe louelove and mercy of GOD towards poore and miſerable ſinners, when they ſhall truly repent, and ſeeke for mercy.
The whole Pſalme containes two parts:Diuiſion of the Pſalme. firſt, the preface of the pſalme, ſhewing the occaſion of it, and by whom it was penned: and ſecondly, the Pſalme it ſelfe, which containes in it nothing elſe but a moſt earneſt prayer of Dauid, as a poore priſoner arraigned and condemned at GODS Barre: And the Petitions of the Pſalme are two-fold: Firſt, there be ſome concerning Dauid himſelfe, to the eighteenth verſe: And ſecondly, ſome as concerning the good of the whole Church in generall: Becauſe his ſinne had endangered, not onelyonly his owne eſtate, but euen the good and flouriſhing eſtate of the whole Church of God.
In the Preface or Title of the Pſalme.
Firſt, marke to whom this excellent Pſalme was committed; To him that excelleth, or to the excellent Muſition.
Secondly, by whom it was penned: A Pſalme of Dauid.
Thirdly, the circumſtance of time, when it was penned: When Nathan the Prophet came vntounto him.
Fourthly, the occaſion of it, duplicate page duplicate page namely, Nathans meſſage from the Lord, ſharpely reproouing Dauids ſinnes, adultery and murther.
Ieduthū.To him that excelleth, or to the excellent Muſition.
Firſt, to whom this Pſalm was committed.The Prophet Dauid, when he had penned any Pſalme for the comfort and benefit of the Church of GOD, was wont, as it ſeemeth, to commit them to thoſe men, who were appoyneted Maiſters of the Muſicke, wherein they did ſing in the Temple to Gods glory:1. Chr. 25.1. 1. Chron. 15.16. 1. Chr. 9.33 as Heman, Aſaph, Corah, Ieduthum, &c. And whereas Dauid and Sal…mon were commaunded of God to appoynt ſome companies of Muſitions to ſing vntounto GOD, theſe were the Maiſters of the Muſicke to ſet the tunes, and diſpoſe of them.
Doctr. 1 From hence, that Dauid did commit this Pſalme and the reſt, to the Maiſters of Muſicke, to be ſung in the Church of God to his glory: we learne that ſinging of Pſalmes in the Aſſemblies,Singing of Pſalmes an antient practiſe. and Congregation of Gods people, is not onelyonly an ancient cuſtome of the Church of God, but very lawfull and commendable: vſed, as we ſee here in the daies of Dauid and Salomo, and commaunded them of God: ſo it was the vſual practiſe of Chriſt & his Apoſtles to ſing Pſalmes after they had eaten: And it is ſaid of Peter, that being in priſon,Act. 16.25 euen there he ſang Pſalmes to GOD: And in the dayes of the Apoſtles it was vſed, as Paul ſhewes, commanding the Coloſsians and all Chriſtians to vſe this holy exerciſe; Admoniſh your ſelues in Pſalmes, Hymnes, Col. 3.16. 1. Cor. 14.15.and ſpirituall Songs, ſinging with a grace to the Lord in your hearts.
Vſe. This then ſhould ſtir vsus vp to the more carefull practiſe of this godly duty: and it condemnes the profanenes of thoſe ſcoffing wretches, who mocke, as at all other duties of Gods people, their prayer, hearing, reading, conference, &c. ſo at their ſinging of Pſalmes: Alas, theſe profane beaſts, and graceleſſe wretches, hauing no grace in their hearts, they ſee not, nor perceiue not, the comfort which GODS children finde in ſinging of Pſalmes vntounto God.
But ſome may ſay, I could neuer receiue any ſuch ſpirituall ioy in ſinging of Pſalmes. It may be ſo, and thine eſtate ſo much the more to bee feared: As the Prodigall ſonne in the fifteenth chapter of Saint Lukes Goſpel, did know it, and enioy it: So the Elder ſonne asked what maner of ioy it is? And ſo may worldlings aske, Quale gaudium? We anſwer, That which is knowne by taſte, cannot by ſpeech: So taſte, what ioy it is, and then as Chriſt ſaide, I hauehave breade to eate, and ye know not of it: So may the Chriſtian ſay, I hauehave ioy, and ye know not of it.
But becauſe moſt men and women thinke it an excellent and comfortable practiſe, I wil ſhew you how wee ought to be qualified, leſt if we take more delight in the ſweeteneſſe of the Muſicke, then in the comfort of the Pſalme, we doe but make a noyſe, and looſe the benefit of ſinging, yea, take the holy name of God in vaine.
Firſt then, that wee may ſing to Gods glory, and to our comfort, we muſt ſing with the heart, and with the vnderſtanding: So Saint Paul in the third chapter and ſixeteenth verſe of the Coloſsians ſaith; I will pray and ſing with the ſpirit and vnderſtanding; that is,How to …ing aright with knowledge and vnderſtanding of that I ſing: & not as the Papiſts vſe to roare in their Maſſes in latine, ſo as none that heare thē vnderſtād what is ſaid, or whats do….
Secondly, for the matter of our ſinging, it muſt be Pſalms & Hymns, and ſpirituall Songs, not vile and filthy ſongs, which are the diuels muſicke, in the mouths of prophane perſons: wherefore, let vsus put away all vile and filthy Songs. And let vsus cheare vp our ſpirits, and make our ſelues merry with Dauids muſicke. As the Spirit of God hath giuen him the name of the Sweet Singer, ſo let his muſicke be ſweet in our eares, let vsus often ſing this Pſalme, and other his mournefull Songs, that wee may be filled with the ioy of the Spirit as he was: And paſſe from hence into thoſe eternall ioyes whither he is entred, that ſo ioyntly they may ſing together.
Thirdly, we muſt not ſing to ſpend the time, or to ſatisfie our eares with noiſe or tune, but in ſinging we muſt ſeeke to expreſſe our thank efulneſſe to God, to redeeme the time, be not like the tinckling Cimballs, nor the muſicke of children. And therefore we muſt euen labour our ſelues to be affected, in ſinging with cheerefulnes vntounto God.
Fourthly, in ſinging, ſeeing it is a part of prayer we muſt looke to doe it with all reuerence as vntounto GOD himſelfe; and as wee would ſhew all ſeemely and decent behauiour when we thanke our ſuperiour for a good turne; ſo ſhould wee to GOD: Theſe things being duly conſidered, ſinging, it both procureth dignity & grace to the holy actions, and much auaileth to ſtirre vp the mind to true affection, and feruentnes of praying: But we muſt diligently beware that our ears be not more heedfully bent to the Note, then our mindes to the ſpirituall ſenſe of the words.
The ſecond point in the Title of the Pſalme,By whom it was peuned. 1. Sa. 16.18 2. Sa. 13.1. is the Penne-man of this Pſalme, howſoeuer it was endited by the Holy Ghoſt, yet you ſee it was penned by Dauid, a worthy and renowned King of Iſrael, a holy Prophet of GOD, a man after GODS owne heart, endued with excellent and ſingular gifts & graces of Gods Spirit.
Vſe. Now from the Pen-man of this excellent Pſalme, who was ſo worthy a King and Prophet, and containing in it ſuch excellent and neceſſary matter, it ought to moue vsus to the great liking, and regard of this excellent Pſalme, for we will liſten to the ſpeeches of learned men: their Counfells and Exhortations, being wife, graue, godly, and learned, do much affect vsus: Loe then, heere is a pſalme penned by a moſt skilful Muſition; by a renowned King and worthy Prophet of God, yea a man after Gods owne heart. Now the perſon that wrote this Pſalme ſhould moue vsus very much to the liking of the matter contained in this Pſalme; Ahab ſaid of Micha, he neuer prophecied good; So Dauid the ſweet-ſinger of Iſrael alwaies good, The mercy of the Lord endureth for euer: hee was loued of God, the Annoyntment ſpirituall and te nporall doth verefie it: Applauded of al, both men and women, Dauid hath killed his tenne thouſands. A man iuſtified of his enemies, Thou art more righteous then I. Eſteemed of his ſubiects, Thou art worth ien thouſands of vsus. A man more learned then his teachers, he was a Compound of vertues, a man after Gods own hart; yet no way caring for the vaine applauſe of man: confeſſeth heere his ſin, caſteth his Crowne at the Lambs feet with the 24. elders, contented to giuegive glory to God, ſo that he might find peace vponupon earth. Oh! what an excellent thing were this, if Kings, Nobles & great men, would imitate Dauid in this, to call thēſelues to account, and to ſet downe their liues, that ſo they might hauehave matter to praiſe God for his bleſſings, & to acknowledge their ſins with Dauid.
Dauid then was the author & writer of this Pſalme, yet Dauid reports the fault in himſelfe, as if ſome ſtranger had committed it: He forgets as it were his owne people, and his Fathers houſe, ſetting all affection aſide, maketh a plaine declaration of his owne tranſgreſſion; A wiſe man (ſaith Salomon) will accuſe himſelfe, Pro. 18. So doth Dauid, not ſhrowding his head, nor rūning into a buſh, as Adam did, but writing his fault in his brow: & pointing with his finger at the tranſgreſſor vnderunder his owne name, faith A Pſalme of Dauid, being reprooued by Nathan, &c.
Penners of the ſcriptures ſet forth firſt their own imperfection.And indeed this doth make greatly for the authoritie of the word of God, in that the Penners of it do not ſticke to ſet forth their owne fraileties & imperfectiōs, that God might hauehave the honour, and man beare the deſerued blame: contratie to the manner of the Writers of this world, that howſoeuer againſt enemies they ſpeake all, and more then all, or extol their friends to the higheſt, yet in them we finde few examples of laying open the errours of themſelues, eſpecially when in any ſort it may be concealed.
This courſe we may behold in the whole Scriptures,2. Sam. 11. Dauid hee recordeth his adultery and murder, as here in this Pſalme his repentance of thē, Ionas his diſobedience,Ionas 1.3. Iob 3.1. 1. Reg. 11. Num. 11. Note. Iob his impatience; the idolatry of Salomon; the diſcontentedneſſe of Moſes; the fretting of Ieremy, and the like: Here we may ſee the wiſedome of the Word of life, here we may admire their ſpirites, who to giuegive God the glory do reioyce in their infirmities, and proclaime their owne follies; and if wee would compare theſe Writers, inſpired of the Holie Ghoſt, with the Workes and Writings of other men, we muſt either ſhut our eyes, or elſe acknowledge a great difference.
The third circumſtance is the time when this excellent Pſalme was penned, and that is expreſſed,The time when this Pſalm was penned. When Nathan the Prophet came vntounto him: Concerning the ſenſe of theſe Wordes ſome men differ, ſome thinke that Dauid being fallen, lay in his ſinnes a whole yeare, without any touch of conſcience, and ſound repentance for them: But it is not like, as others thinke, that ſo worthy a man as Dauid was, after Gods owne hart, could lie ſo long in ſin without all remorce and touch of Conſcience. For my part, I take it, that though Dauid could not be ſo ſtony and ſo ſteely-hearted, or ſo benummed, but muſt needs hauehave ſome griping and ſting of conſcience, and no doubt his heart muſt needes ſmite him, vnleſſe hee had beene more vile, then the vileſt ſinner: So for all that he was not ſo humbled for his great and grieuous ſinnes, as he ought to hauehave beene, till ſuch time as Nathan the Lords Prophet came to rowze him vp by the alarum of Gods Iudgement denounced againſt him: Wherin we may ſee;2. Sa. 12.1. Firſt, that a childe of God may both fall fowly, and lie in ſin a long time without repentance: And ſecondly, that the Miniſtery of Nathan is needfull to reclaime vsus, elſe we ſhall not onelyonly ſinne, but lie and rot in them: And indeede not ſo much the falling into ſinne, as the lying in ſin, wounds the conſcience, and procures Gods iudgements.
Doctr. 1 Hence we may gather firſt of all, for our great comfort,That it is the Lords merciemercy, ſometimes to let a man fall into ſinne, for as we build a wall the higher, by caſting the foundation deeper; So the Lord by humbling his children, oftentimes raiſeth them vp. As in a tempeſtuous winde, trees ſhaken by the root, in calme doe ſpread themſelues the more; So the childe of God hauing his roote ſhaken, doth more ſtrongly faſten himſelfe in Chriſt Ieſus.The child of GOD may fall after he is called.
Doctr. 2 Note in Dauid, a man after Gods owne heart, that the true childe of God, after he is truely and effectually called & ſanctified, may very dangerouſly fall and ſinne againſt God, euen as Dauid did:Gen. 37. So Ioſephs brethren, how did they conſpire againſt him, to ſell him, yea to kill him: and lay a long time, yea almoſt twentie yeares in that ſinne before they were truely humbled for it? How fowly did Peter fall though hee did not lie long in ſin.Mat. 26.70. Yea, as Iob ſaith, Iob 15. What is man that hee ſhould be cleane: and hee that is borne of a woman that he ſhould be iuſt: Behold, he found no ſtedfaſtnes in his Saints &c. And, Pro. 20.9. Who can ſay I hauehave made my hart cleane. All which teſtimonies of ſcriptures ſerue to confirme the trueth of this Doctrine, that the beſt of Gods Saints in this life, are oftentimes ouertaken by the policy of Satan, and the frailetie of their owne fleſh, to commit great and grieuous ſinnes. Yea, the deareſt of Gods children, ſometimes are aſleepe, Matth. 25. The wiſe and fooliſh Ʋirgins both ſlept, but yet here is the difference; the wiſe awakened, ariſe out of their ſecuritie: the fooliſh prolong the time. Oh then! if Chriſt Ieſus hauehave looked vponupon vsus, as he did vponupon Peter, let vsus looke on our ſelues: If his Nathan be come, let vsus ſleepe no more.
Vſe 1 Seeing that Gods children may thus fall into ſinne, and lie in ſinne ſo long a time, although no man may hereby be imboldned to ſinne with Dauid, much leſſe to lie in ſin without repentance: yet if wee finde that ſuch hath beene our ſecurity and exceeding careleſnes, that GOD leauing vsus in his iuſt Iudgement, wee hauehave ſinned, and laine in ſinne a long time, a yeare, or two, or ten, yet if we can repent, and truely turne to God, as Dauid did, we need not doubt but hee will ſhew vsus mercy as to Dauid, At what time ſoeuer: The Lord limites no time, if men doe repent truly: yet if men ſhall deferre their repentance in hope of this, that they may repent hereafter, then let them take heede leſt the Lord cut them off, ere they be aware, or elſe leaue them to hardneſſe of heart and impenitency: And there is a great difference betweene this, when a man hath laine in ſin and the time is paſt: and when a man commits ſinne, and deferres, in hope of time to come.
Vſe. 2 Heere we may ſee the difference betweene this life and the Life to come. Here in this life the remnants of ſinne as ſo many ſpots and ſtaines in the fleſh remaine euen in thoſe which are cleanſed by the bloud of CHRIST: But when as the faithfull ſhall be glorified, they ſhall then be vnblameable, without ſpotte or wrinckle: If wee ſhall now caſt our eyes euen vponupon the beſt of Gods ſeruants, as Noah, Abraham, Lot, Dauid, Peter, &c. wee may eaſily ſee ſhame in glorie, darkeneſſe in light, follie in wifedome, infidelitie in faith.
But when CHRIST ſhall appeare, and we likewiſe appeare with him in glory, wee ſhall be made like vntounto him. Here we ceaſe not to prouoke God, by reaſon of our ſinnes, which continually wee do fall into, which ſhould be vntounto vsus as bitter as gall or wormewood: But when this corruptible ſhall hauehave put on incorruption, and this mortall ſhall put on immortality, and Death ſhall bee ſwallowed vp into victory; then we ſhall ceaſe to ſinne, and ſhall be as the bleſſed Angels in heauen.
Vſe. 3 We ſee that repentance is not in mans power,Repentance is not in mans power. but it is the ſpeciall gift of God; for if the Lord had not ſent Nathan to him, to awake his benummed conſcience: alas hee had runne on ſtill in ſinne; he had laine and rotted in his ſins: but the Lord ſends his ſeruant Nathan to admoniſh him, & to awake him: And ſo the people of God acknowledge in many places of the word: Conuert thou vsus, O Lord, and we ſhal be conuerted: Iere 31.18 2, Tim. 2. 25.Againe, Inſtruct them with meekenes, proouing if God will at any time giuegive them repentance, that they may be ſaued. Oh then! ſeeing repentance is not in mans power, but it is the ſpeciall gift of God, neither could Dauid turne of himſelfe, thogh he turned himſelfe from God of himſelfe: What, madnes then is it for men and women to deferre all till the laſt gaſpe? Saying, If they may hauehave but three houres before death, they do care for no more, as though they had repētance at command:Man ſins by nature, …ut cā not …iſe without grace But O thou vaine man! ſee Dauid, he fell by his owne power, but could not riſe by his owne power; & art thou better then Dauid? No, no; vnleſſe the Lord giuegive thee repentance, thou canſt neuer repent: Oh then ſeeke at Gods hands, and repent while the Lord calls and offers thee the meanes.
Doctr. 2 The word preached the means to beget faith and repentāceSeeing that Dauid repented not till he was waked, and rouzed vp by Nathan the Lords Prophet and Miniſter: hence I gather, that the word of God preached, is the means both to beget Faith and Repentance, and to increaſe and reuiue the ſame, for how had Dauid gone on ſtil in ſinne, if Nathan had not humbled him by the word of God: it is able to break a ſtony heart, it is able to wound a heart of ſteele, for what heart could be more obſtinate, rebellious, ſtubborne, ſtony, and ſteely, then was the hearts of the cruell Iewes? yet by Peters Sermon,Acts 2.37. they were pricked, and throughly wounded, and humbled;Ier. 23.29. Is not the word IEHOVAH like vntounto fire, and like a hammer that breaketh the ſtone? It is able to breake a ſtony hart which is as hard as flint: I am not aſhamed of the Goſpel of God, becauſe I know it is the power of God to ſaluation to all that beleeue: …om. 1.16.It is compared to a ſharpe two-edged ſword: It is mighty in operation, Hebr. 4.12.and ſharper then a two-edged ſword: Eph. 2.1, 2.It is able to giuegive life to thoſe that are dead in treſpaſſes and ſinnes.
So then wee muſt acknowledge a perpetuall neceſſitie of the Word, to beget, as alſo to encreaſe in vsus the graces of Faith and Sanctification, which without the vſe of the Word preached, are ſubiect, if not to dying, yet to decreaſing; if not to periſhing, yet to diminiſhing. And from hence it is that the Lord ſaith of his Vineyard his Church, Eſay the twenty ſeuen chapter, and third verſ. I the Lord doe keepe it, I will water it eueryevery moment leſt any aſſaile it, I will keepe it night and day.
We ſee by daily experience, that after our repentance, and the renewing of our mindes, we are ſubiect to ſtumble and to fall into ſin, and ready to lie long in it, as men caſt into a deepe and long ſleepe, if wee bee not awaked with the Lords Trumpet, as wee may ſee by this preſent example of Dauid, who was by the ſubtilty of Satan ſurpriſed & drawne to commit two horrible ſinnes, Adultery and Murther, and lay a long ſpace ſecurely in them, vntill he was by the Prophet Nathan rowzed vp and recouered, 2. Sam. 12.
Wherefore as there is a continuall vſe and exerciſe of repentance, ſo is there a continuall vſe of the preaching of the word, that wee ſhould not ſtand at a ſtay, but increaſe more and more, till we come to the fulneſſe of the perfect age of Chriſt Ieſus.
Vſe 1 This ſerues to commend vntounto vsus the power of the Word of GOD, which is both able to kill ſinners, and to make them aliue againe,Gods word only conuerts. and puts a manifeſt difference betweene the word of man, and the word of God: all the Wiſedome, Learning, Eloquence, and wit of man is not able to ſaue a ſoule, to conuert a ſinner, only the word of God can doe it, euen the plaine and ſimple preaching of the word can doe it:1. Cor. 1.21 Pſal. 19.7. Rom. 10.14 The Law of the Lord is perfect, conuerting the Soule: Though nothing be more contrarie to our nature then the word of God, yet it doth by Gods bleſſing conuert vsus.
Vſe. 2 Well then, ſeeing Nathan is the meſſenger,Deſpiſers of the word muſt needes periſh. and the meanes that God vſes to reclaime Dauid thus ſleeping, and ſnorting in ſinne, whereas the Lord could hauehave conuerted him, without Nathans helpe: we ſee then, that thoſe men who doe deſpiſe Nathan, and the Lords Prophets and Miniſters, muſt needes die in ſinne, without repentance, who cannot indure themſelues to bee admoniſhed and reproued: euen as a man hauing a long feſtered ſoare, that is euen rotten & putrified,Note. he can not abide the Chirurgeon ſhould touch it or lance it: alas, it will be his bane in the end: So, if thy ſoule be ſicke, full of rottennes and corruption, and yet thou continueſt in ſinne, and lieſt in ſinne: and wilt not ſuffer the Lords Chirurgeons, thou canſt not indure Nathan to be ſo buſie with thy ſinnes, what will follow but the vtter ruine of thy ſoule, and the bane of it? And therefore let all men be content to hauehave their hearts ſearched with the tents of the Law, to be ript vp and launced til the bloud follow, for that is the next way to be cured.
Doctr. 3 A feareful thing to liue in ſin without repentāce Note.In Dauid obſerue what a fearefull thing it is, to lie in ſinne without repentance, it is that which maketh a grieuous wound in the conſcience, draweth downe many and grieuous iudgements of God, as in Dauid hee felt the ſmart of this ſinne a long time; yea hee carried the skarre of it to his graue, it was a heart-ſmart vntounto ſinne, in denying his Lord and Maiſter; yet he lying not in ſinne repented preſently, went out, and wept bitterly, & ſo had pardon: but lying in ſinne, is that which wounds the conſcience, and drawes downe Gods Iudgements, both in ſoule and body, weakens our faith, makes vsus colde in prayer and in holy dueties. Yea, the wrath of GOD doth follow ſuch as make no conſcience of ſinne, giuing them ouer into a reprobate ſence, to a ſlumbering ſpirit, and to hardnes of heart, that they proue in the end to be paſt feeling, Romans 1.28. and ſurely it is iuſt with GOD, that hee ſhould forſake them by his grace, who hauehave forſaken him by their ſins: This is that which the Prophet declareth concerning the ſecret Iudgement of God vponupon ſinners, that doe make ſhipwarcke of faith and a good conſcience, Pſal. 81.11, 12. My people would not heare my voyce, and Iſrael would none of me: So I gaue them vp vntounto the hardneſſe of their heart, and they hauehave walked in their owne Councels. Whence he ſhewes, that ſeeing they would not be reclaimed and reformed, he ſuffered them to runne their whole ſwinge into all wickedneſſe.
Vſe. 1 Hence wee learne what a dangerous thing it is to giuegive entertainement vntounto ſin, it is like to a ſhameleſſe gueſt, which if he be once inuited, will be ſo hardy, that hee will come againe vnbidden, it is like the breaking in of water, that can hardly be ſtopped; we may ſee this in the example of Cain, he was reprooued of God, checked for his hatred againſt his brother, and admoniſhed to repent, Gen. 4 8. But he hearkened not to the voyce of the Lord, but hardned his heart, and ſhead innocent bloud, euen the bloud of his brother. This appeareth in Iudas, he entertained couetouſneſſe in his heart, from couetouſnes he fell to plot with the Phariſes,Mat. 26.15. from plotting he proceeded to practiſing, & in the end he brake out to treſon againſt his Lord & Maſter.
The like we may ſay of Saul, That as he fell away from God ſtep by ſtep; So did the Spirit of God forſake him. For as amongſt all the bleſſings that God doth beſtow vponupon the ſonnes of men in this world: a ſoft and tender heart is one of the greateſt, which is ſoone made to bleede, and brought to repentance and amendment of life Ezech. 11.19. So there can bee no greater curſe laid vponupon man then to hauehave a ſtony heart, which eueyr day doth heape vp wrath againſt the day of wrath, Exod. 9.
Vſe. 2 Well, aboue all things let vsus beware how wee lie,Continuance in ſin moſt dangerous. and reſt in ſinne: Indeede I confeſſe, the Lord might iuſtly condemne vsus, for the leaſt ſin we doe commit: but yet he doth not ſo much diſlike vsus for ſinning, as for lying in ſinne without repentance; whenas we ſinne and lie in ſin, then we wound our conſcience, then all grace will decay; let a man trie himſelfe. When Dauid had done this euill, committed adultery and murther, and lay without repentance, how was his zeale quenched? how was his prayers weakened? how was his heart cooled?Note. how was his conſcience wounded? Euen ſo, do but try thy hart, if thou haſt committed ſome euil, either by adultery, whoredome, lying, ſtealing, &c. When thou haſt done this, how vntoward and dull ſhalt thou be in holy duties, in prayer and praiſing of GOD? and thou ſhalt finde euen a hell in thy conſcience for the preſent.
Vſe. 3 Seeing it is ſo dangerous to lie in ſin without repentance, it is the very cut-throate of the ſoule, and of all good things: Oh then! if we do fall, as the beſt fall daily, yet let vsus preſently recouer our ſelues, preſently repent and cry out with the Prodigal child;Luke 15. Father, I hauehave ſinned againſt heauen, and againſt thee: And with Peter, let vsus haſtily goe out and weepe bitterly, and then we ſhall not ſo deeply wound our conſcience, nor draw downe Gods iudgements, as when we lie and ſnort in ſin ſecurely without repentance.
The fourth Circumſtance in the Title of the Pſalme, is the occaſion wherefore this worthie Pſalme was penned,The occaſiō wherefore this Pſalm was penned. which was this, Nathans reprouing of Dauid for going into Berſhaba, of which ſtory reade the ſecond of Samuel, the eleuenth and twefth chapters, and you ſhall ſee both Dauids ſinne, and his repentance, being reproued: whence I pray you marke two things, Dauids patience, and Nathans holdnes.
Dauid was a mighty King, a famous warriour, yet when the Lords Prophet comes vntounto him, to reproue him, he takes it patiently, and moſt meekly endures it: One would hauehave thought, that Dauid ſhould hauehave checked him, and bid him holde his peace, and bid him meddle with his equals. But you ſee here, though he were reprooued by Nathan, a poore Prophet of God, and that of a fowle ſinne, he moſt patiently endureth it.
Doctr. 1 Hence wee learne, in Nathan and Dauid, Miniſters muſt reproue the greateſt perſonag…s.that the Prophets of GOD muſt not be afraide to reprooue the greateſt Perſonages: but they muſt lay open their ſinnes, & Gods iudgements againſt them;1 Reg. 21. Elias reprooues Ahab; Moſes Pharaoh; Paul Foelix; Iohn Baptiſt Herod; &c. And ſo,Marke 6. whatſoeuer thou art, if thou wert as great a King as Dauid, if the Lord ſend his Prophet to tell thee of thy ſinnes, thou art to take it as the Meſſage of the Lord, and not to ſtorme againſt it. And it is the thing which the children of God deſire, to hauehave their ſinnes laied open and reproued:Pſal. 141.5 Let the righteous ſmite me friendly, and reprooue me: for ſuch ſmiting ſhall be good for me: and nothing is more dangerous for Kings and great perſonages, then to hauehave claw-backes, and flatterers, who can wincke at their ſinnes: O! how had it beene with Dauid, if the Lord had not ſent Nathan to reproue him?
Vſe 1 We learne hence, in what a wofull eſtate and condition thoſe men and women are in, that want a faithfull Miniſter; they liue in blindneſſe and darkeneſſe, wanting the ordinarie means of life and ſaluation. They hauehave not the words of eternall life, Iohn chap. 6. verſe 68. which are the power of God to ſaluation, Rom. 1.16. and therefore are neare vntounto deſtruction. It was a fearefull curſe when God ſaid to the Apoſtles, Mat. 10.5. Goe not into the way of the Gentiles, and into the Cittie of the Samaritans ſee that ye enter not.
And to the ſame purpoſe the prophet Amos ſpeaketh in his 8. chapter 11, 12, 13. verſes; Beholde, the dayes come ſaith the Lord God, that I wil ſend a famine into the land, not a famine of bread, nor thirst of water, but of hearing the word of the Lord: And they ſhall wander from Sea to Sea, from the North euen vntounto the East, ſhall they run to and fro to ſeeke the word of the Lord, but ſhall not finde it.
O that we could conſider of theſe things! and lay before our eies what danger it is to want the preaching of the word, that thereby wee might learne to bee thankefull for GODS mercy towards vsus, to be mooued to pitty the deſolations of ſo many of our poore brethren: as alſo to feare the taking of it away from our ſelues for our vnthankefulnes. Great are the plagues, and horrible are the ruines of the Church in many places: Oh that we had harts to mourne for it! and to pray the Lord of the harueſt to thruſt foorth Labourers into his harueſt.
Vſe. 2 And ſurely, this is a great plague and iudgement commonly waiting vponupon great men, that they finde few or none that dare admoniſh them of their faults, or tell them of their offences, and ſo many times are ſuffered to runne on ſtill in ſinne, to their finall deſtruction: And therefore let vsus account it as a ſpeciall bleſſing ſent vntounto vsus of God, where wee hauehave ſome godly Nathan▪ by whom wee may ſee what is amiſſe in vsus.
Wee can giuegive ſuch a man thankes that will tell vsus of ſome ſpot in our faces, or blemiſh in our garments: And ſhall wee enuy or maligne him that will diſcouer vntounto vsus the ſpots and blemiſhes of our ſoules, which doe more ſoile vsus, and defile vsus then all the blemiſhes of the body? The Prophet Dauid when as hee had now fou…d the benefite of a godlie reproofe, being reproued by Nathan the Lords Prophet, ſaith, Pſalme 141.5. Let the righteous ſmite mee, for that is a benefire, and let him reprooue me, and it ſhall be a precious oyle that ſhall not breake mine head. And to this end ſpeaketh Salomon, Prouerbs 9.8. Rebuke not a ſcorner, leſt hee hate thee, But rebuke a wiſe man, and he will louelove thee. The correction of a friend is as the Rod of a Father, the end is not to deſtory, but to ſaue; not to ouerthrow, but to deliuer from death.
Vſe. 3 This condemneth the ſpirit of pride in moſt men and women, for in theſe dayes it is come to paſſe, that great perſonages, if Nathan doe tell them of their ſinnes, of their exceſſiue pride, idleneſſe, vanities, vncleaneneſſe, and the like: Oh theſe hot fellowes are not for their humour, they cannot away with them: euen as Herod in Markes goſpel 6.20. though otherwiſe hee did reuerence Iohn, yet when hee came to tell him of his inceſt, and filthy life, then hee muſt looſe his head for it; And as Achab ſaid of Micheas, I hate him, for he neuer propheſieth good vntounto mee: He is alwayes threatning mee, and telleth mee of my ſinnes, and Gods iudgements: So in theſe dayes, Nathan is the odious man of the world, men can not brooke this, to hauehave Nathan ſo buſie to meddle with mens ſins: but men would faine be foothed, and dawbed with vntempered morter: But if the Lord louelove thee, hee will fend Nathan to thee, to reproue thee for thy ſinnes: and if thou canſt not finde thy heart willing to heare Nathans reproofe, as Dauid did, it is becauſe thy heart is naught; and it is a ſigne that God will reiect thee and deſtroy thee.
Vſe 4 Hence we learne how to eſteeme of a faithfull Miniſter, namely, as the ſeruant of God. Which if it be, then Moſes muſt not bee murmured at when he ſpeakes freely and roughly: And if Micha reſolue of faithfulnes, ſaying, 1. Reg. 22. As the Lord liueth, whatſoeuer the Lord ſaieth, be it good or euill, that will I ſpeake: Why ſhould he be hated, and fedde with the bread and water of aff…iction? Is it not a reaſonable plea and ful of pacification in ciuill meſſages? I pray you be not angry with me, I am but a ſeruant: yet when Ieremy the prophet ſhall ſay, Of a trueth the Lord hath ſent me, Ierem. 26.15. his feete ſhall neuertheleſſe be faſtned in the ſtockes. Nay, this conſideration ſhould not onelyonly bind men to peace, from touching and doing the Lords Prophets harme: but alſo vrge them to hauehave them in exceeding honour, at leaſt for the workes ſake, which is the Lords, who doth acknowledge them co-workers with himſelfe, 1. Cor. 3.9.
Laſt of all, this may ſerue to reprooue thoſe that beare the office of Nathan, yet hauehave the word in reſpect of perſons, who dare not doe their dueties, but are afraid of mens faces. They would be counted the Embaſſadors of GOD, but they are afraid to doe their Maiſters meſſage: Let ſuch learne here of Nathan, who feared not the maieſtie of a King, but was faith full in his office. Let ſuch learne of Iohn the Baptiſt, who did not ſhrinke backe, but was bold to tell Herod, that it was not lawfull for him to take his brothers wife. We muſt not be daſtards and faint-hearted ſouldiors to fight the Lords battell, but firſt, be ſure wee hauehave a good warrant out of the word, and then go boldly into the field, & feare not to looke the enemy in the face.
We are not our owne meſſengers, to doe our owne Embaſſage, but the Embaſſadors of the eternall GOD, when he hath once put his word into our mouthes, we muſt go to thoſe that hee hath ſent vsus; And whatſoeuer he commandeth vsus, that muſt we ſpeake, Ier. 1.7, 8. When God ſent forth Ieremy to preach, hee armeth him thus; Be not afraid of their faces, for I am with thee to deliuer thee ſaith the Lord. Thus hee armeth Ezechiel, Ezec. 3.8, 9. I hauehave made thy face ſtrong againſt their faces; And thy forehead hard against their foreheads: I hauehave made thy forehead as the Adamant, and harder then flint: feare them not therefore, neither be afraid of their lookes, for they are a rebellious houſe.
Doctr. 2 Then hence wee learne, that the moſt effectuall meanes to wound mens conſciences for ſinne,Men muſt becharged with their ſpeciall ſinnes. is to charge them with their ſpeciall ſins, whereof they be guiltie, not in generall to reproue ſinne, but to rippe vp mens conſciences, to come to particulars, to tell men of their particular ſinnes and impieties: as Nathan did to Dauid in the Parable of the Sheep;2. Sam. 12. Thou art the man that haſt done this thing: Euen ſo the woman of Samaria did but dally with Chriſt, vntill he came to tell her of her eſpeciall ſinnes,Iohn 4.9. namely, that ſhee was a vile, lewd, and wicked woman; no better then a whoore, or a harlot, and then ſhee was tamed, and beganne to liſten to CHRISTS doctrine: So here Dauid was aſleepe in ſinne, all Nathan …ame to him, and tolde him; Thou art the man that hast commi…ted adultery and murther: and then beganne Dauid to repent and to beg pardon: So Iudah could paſſe ſentence againſt Thamar, Geneſ 38.to be burned for adultery, but neuer thought that his ſinne had beene knowne; but when hee ſaw the Seale, the Cloake, and the Staffe, then he can ſay: She is more righteous then I, when hee was thus brought to light, and his ſinne laid to his charge.
Vſe 1 This may admoniſh all Miniſters of the Word, that if they deſire to conuert men, and to humble them for their ſinnes, then to rip vp mens conſciences, to ſmite home, to preſſe them with their ſinnes, Thou art the man: 2. Sam. 12. Note.For vnleſſe men be thus dealt withall, we ſee that ſelfe-louelove will make men to put off to an other: That is a good leſſon for ſuch a man, I would he had heard it, and ſo cleare themſelues. For as it was with Dauid and Iudah, Geneſ. 38.and the woman of Samaria, till men ſee their particular ſins, they will not be humbled & confeſſe them: and therefore it is the duty of the miniſter to preſſe mens conſciences with their ſinnes in particular, ſwearing, lying, whore dome, drunkennes, ignorance, profaneneſſe, &c.
Vſe. 2 If this be the ſureſt and ſafeſt way to humble men, to bring them vntounto true repentance for their ſins, then you muſt be content to hauehave your ſelues thus dealt withal, to hauehave Nathan tell thee, Thou art the man: that Iohn ſhould tel thee of thy inceſt and vncleannes, not to ſtorme againſt it, not to kicke againſt the Word: For this know, that if the word of God, be not an edged ſword to kil ſin, and cut the throate of it, it will cut t… throate of thy ſoule; It will not the turne in vaine: Oh then! would you be ſaued by the word? Then let the Word pierce your hearts, and wound your ſoules: a man that is dangerous ſicke, will open his arme, vncouer it, let the Chirurgeon let him bloud vponupon a veine, thanke him, and pay him for his paines: Well, our ſoules bee dangerouſly ſick with ſinne, though we know it not, and wee hauehave many a deadly wound, though we feele i… not; let vsus then lay them naked, and ſuffer the Lords Chirurgeons with the ſacrificing knife of the word of GOD, to cut and launch them, if euer wee looke to bee cured: Take heede you be not like vntounto Ahab, 1, Reg 22.8 Marke 6. Pſal. 141.5or Herod, but rather, acknowledge i… the endleſſe merciemercy of GOD, which ſends ſome Nathan to reprooue you, and to ſmite you: alas! men will not endure this to be ſaide: Thou art the man; to be tolde of their ſinnes: but it is the onelyonly waie to ſaue mens ſoules.
And therefore let vsus all, yong and old, rich and poore, noble and ſimple be content to heare of our ſinnes, and Gods iudgements againſt them: for, til that meſſage be liſtned vntounto, there is no Meſſage from God of any pardon to be giuen, or mercy to be ſhewed. Though it were to a King, yet wee ſee Nathan beeing ſent from the Lord, doth firſt his meſſage of reproofe, and heard that liſtned to, before he vtter any word of pardon.
When Dauid had gone into Berſhaba, That is, after Dauid had committed that foule and filthy ſinne of adultery with Berſhaba.
Doctr. 1 Where marke the great wiſedome of the Spirit of God,Chaſte ſpeech taught of God. who ſpeaking of a fowle and filthy fact, vſes a reuerent & chaſte ſpeech, very honeſt & decent; and therefore we learne that as the Spirit of God ſpeakes, ſo muſt wee inure and acquaint our ſelues to ſpeake: yea, when we are to ſpeake of things that are not comely to bee ſpoken, to moderate our ſpeech, and to ſpeake in an honeſt and a chaſte manner: So the holy Ghoſt exhorts vsus, that our words ſhould be gracious, and powdred with ſalt,Coloſ. 4.6. and ſuch as may miniſter grace vntounto the hearers: But as for filthy communication, or fooliſhieſting, Ephe. 4.29which is not comely, let it not be once named amongſt you.
And this teacheth vsus, that wee muſt all diligently ſtudy and practiſe the gouernement of the Tongue, to order it aright in due manner, which is a worthy ſtudie, according to that of the Prophet, Pſalme 34.12, 13. What man is he that deſireth life, and loueth to ſee good dayes, keepe thy tongue from euill, and thy lippes that they ſpeake no guile: And to this purpoſe doth the Prophet Dauid ſpeake in another pſalme, Pſal. thirtie nine and the firſt verſe; I thought I will take heede to my wayes, that I ſinne not with my tongue, I will keepe my mouth brideled while the wicked is in my ſight. The holy vſe of the tongue is the language of Canaan, Eſay chapter 19 verſe 18. which we muſt account to ſpeake, that it may be ordered according to the wil and word of God.
Vſe. This condemneth the common abuſe of mens tongues, who do not only grieuouſly blaſpheme the name of God in ſwearing, but in moſt vile and filthie rotten ſpeech, ſuch as would make any chaſt eares to bluſh for ſhame, ſuch vncleane and rotten words, from yong and olde, euen from little children and Infants, are ſo common, as muſt needes make a chaſte minde to bluſh at them: And how could they do this, but that they heare it of their elders, parents, and others? I beſeech you remember Pauls words;Eph. 4.29. Let no corrupt communication proceede out of your mouthes. It is lamentable to heare, that I hauehave heard of your children, moſt miſerable and curſed othes, and filthy ſpeeches, euen of thoſe (which is ſtrange) that can hardly ſpeake: I pray you for Gods ſake looke vntounto it; for if you ſuffer them, and giuegive them liberty, they will be the cauſe of your woe in the end.
Doctr. 2 Heere marke that Dauid, a glorious and renowned King of Iſrael is content to ſhame himſelfe for euer,The godly do reſpect more the gl…ry of God then their own cr…dite. to record his ſinnes to his owne ſhame, ſo that he may procure Gods glory, and the good of his Church. For this he knew, that this example of his, of his grieuous fall, being recorded in Gods Booke, would turne by GODS bleſſing to the endleſſe comfort and good of his Church: For what a ſingular comfort is this to Gods children, when they ſhall remember that the falls and ſlippes of ſuch worthy men, are recorded in Gods Booke? And if this were not, our faith would faile, and we ſhould euen vtterly deſpaire.
And as it was with Dauid, ſo it is with all the godly, if euer they felt the terror of an accuſing conſcience for ſinne; if euer they were diſpleaſed at themſelues for offending a good and gracious GOD, they will not then ſticke to manifeſt their own ſhame, and proclaime their owne follie with griefe of heart, with the Leper in the Lawe, Leuiticus, chapter 13. and 45. verſe: I am vncleane, I am vncleane, that ſo they may procure their former peace from GOD, and giuegive him glorie by their repentance, as they diſhonoured him by their ſinnes; So that where the Lord doth awaken the conſcience, all excuſes are ſet aſide, and man is glad to disburden himſelfe by confeſſing his ſinne vntounto the Lord.
Vſe. 1 We learne by Dauids example, not to bee vnwilling to doe that which may be for GODS glorie, and the good of his church, though it ſhould be our vtter diſgrace in the world; Yea, euen to ſhame our ſelues for euer, ſo as God may hauehave his honour by vsus: alas! We are ſo charie of our owne credite, and ſo loath to ſhame our ſelues, that we will not acknowledge our ſins and infirmities, thogh it might turne much to Gods glory: but this let vsus know, that it is our duty to ſeek Gods glory, and the good of his Church, though we ſhould euen for euer ſhame our ſelues to the world: it is a ſhame to ſin, no ſhame to repent: yea ſhame is the beſt fruit of ſinne;Rom. 6. neither is our ſhame increaſed by confeſſing our ſinnes, but rather diminiſhed, and taken away: and yet ſo nice are we, that wee are loath to acknowledge our ſinnes, without which there is no pardon of ſinne.
Doctr. 3 From the perſons that fell into this great ſinne of Adultery,The ſtrongeſt may fall. namely, Dauid and Berſhaba: Dauid an excellent King, and Prophet of God; yea a man after Gods owne heart: And Berſhaba no common ſinner, but a woman of great name, yea, a religious woman, as it appeareth, wiſe,Prou. 31. and diſcreete: By this wee may ſee into how great ſins the children of God may fall, if the Lord leaue them but a little to themſelues, as wee may ſee in Noah, Lot, Dauid, Peter, and the like.
Vſe 1 Seeing it is ſo: Oh, how ſhould wee watch ouer our wayes! Though thou beeſt the childe of God, yet ſee how thou mayeſt fall, if the Lord leaue thee but a while:Pro. 4.23. O then countergard thy heart, &c. keepe it with watch and ward, and looke vntounto the caſements of thy ſoule, thy eares, and thy e…es, by them was Dauid ouercome: what folly is it then in them, who dare come into any company,Note. that dare looke & pry into the beauty of women, as though they were ſo ſtrong, that they were out of all danger to ſin? But art thou ſtronger then Dauid? If not, thou mayeſt fall.
Vſe. 2 Let all Ladies and godly women take heede, let them looke on Berſhaba, a worthy woman, and let them feare to giuegive any entertainement to luſt and vncleaneneſſe, for they may be ſooner ouer-taken, then they be aware; looke vntounto thy eyes, and to thy company, leſt thou be poiſoned by the company of vnchaſte perſons: Yea, it may admoniſh all men and women, though neuer ſo ſanctified, chaſte, and religious, to feare themselues, and to cut off all occaſions to vncleanneſſe, as pride in apparrell, dalliance, euill company, idleneſſe, and the like, which be fore-runners of this ſinne.
Vſe. 3 Laſtly, let no vncleane perſon, man, or woman, make Dauid, nor Berſhabaes ſinnes,Note. a meanes to embolden them, or bolſter them in vncleaneneſſe; for if thou ſinne, becauſe ſuch ſinned, thou mayeſt periſh in them: this is not the end why their ſinnes be noted in the Booke of GOD, for to bolſter vsus in ſinne: But rather, to admoniſh vsus of our weakeneſſe, to make vsus watch, leſt we fall, ſeeing ſuch excellent ones hauehave fallen: Oh then let vsus imitate their repentance, not their falls!