These words contain in them a holy purpose in the Psalmist to set on the practise of a necessary and Christian duty, to wit, secret confession of sin to God? in them five parts parts are observable. First, the duty it self, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subject matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other mens sins but my sins, I said I will confess my transgressions. I remember Ainsworth he saith it should be translated thus more agreeable to the Hebrew, [Greek or Hebrew] I will confess adversum me against my self my transgression to the Lord. Many men that confess sin, but they do confess sin as against God, that is, they do confess sin as if God were the author of sin, that ⟨p. 7⟩charge him to be the patron of their impiety and of their wickedness, I said I will confess my transgressions against my self. Fourthly, The object of this duty, I will confess my transgression to the Lord: and this beloved takes off Auricular confession, used and stood on much in the Church of Rome. Confession that God calls for, and the Scripture calls for, is in secret between God and your own souls; when conscience shall suggest guilt to you in reference to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confess my transgression unto the Lord. Fifthly and lastly, The issue and event of this duty, and thou forgavest the iniquity of my sin: observe the connection, here is a connective particle, and thou forgavest: he doth not come with an Ergo or a Quare, not with a causal, but with an et, a copulative, and thou forgavest; not I confess sin, therefore I am forgiven; but I confess sin, [Greek or Hebrew] and thou hast forgiven me. Forgiveness of sin is not laid down as an effect flowing from a cause, but as a consequent flowing from an antecedent; indeed the Papists plead much for merit, because sometimes causal particles are used, but this is beyond my Text: thus much for the explaining of the words. At this time I shall only raise a Doctrine from the first part of this ⟨p. 8⟩Text. I said, I will confess my transgression unto the Lord. Doct. The point of Doctrine is this: That justified persons who have their sins forgiven, are yet bound to confess sin to God.
These words contain in them a holy purpose in the Psalmist to set on the practise of a necessary and Christian duty, to wit, secret confession of sin to God? in them five parts paets are observable. First, the duty it self, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subiect matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other mens sins but my sins, I said I will confesse my transgressions. I remember Ainsworth he saith it should be translated thus more agreeable to the Hebrew, 〈non-Latin alphabet〉 I will confesse adversum me against my self my transgression to the Lord. Many men that confesse sin, but they do confesse sin as against God, that is, they do confesse sin as if God were the author of sin, that ⟨p. 7⟩charge him to be the patron of their impiety and of their wickednesse, I said I will confesse my transgressions against my self. Fourthly, The object of this duty, I will confesse my transgression to the Lord: and this beloved takes off Auricular confession, used and stood on much in the Church of Rome. Confession that God cals for, and the Scripture cals for, is in secret between God and your own souls; when conscience shall suggest guilt to you in reference to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confesse my transgression unto the Lord. Fifthly and lastly, The issue and event of this duty, and thou forgavest the iniquity of my sin: observe the connexion, here is a connective particle, and thou forgavest: he doth not come with an Ergo or a Quare, not with a causall, but with an et, a copulative, and thou forgavest; not I confesse sin, therefore I am forgiven; but I confesse sin, 〈non-Latin alphabet〉 and thou hast forgiven me. Forgivenesse of sin is not laid down as an effect flowing from a cause, but as a consequent flowing from an antecedent; indeed the Papists plead much for merit, because sometimes causall particles are used, but this is beyond my Text: thus much for the explaining of the words. At this time I shall only raise a Doctrine from the first part of this ⟨p. 8⟩Text. I said, I will confesse my transgression unto the Lord. Doct. The point of Doctrine is this: That justified persons who have their sins forgiven, are yet bound to confesse sin to God.
