An exposition vpon the fiftie and one Psalme.

THE Booke of Psalmes is most excellent aboue the weight in golde, worthy of all to be known and learned by hart. Wherin are written of Christ, (in whom are all trea­sures of wisedome and knowledge. Col. 2.2.) Luke. 24.44. as Peter to the end quoteth it, Acts. 1.20. and also Paule, Acts, 13.33. the authoritie whereof e­uen Christ himselfe vseth, Luke, 20.42. VVhereof, what the godly learned in former times haue thought, it were too long to write, and may bee offensiue in regarde of the excessiue commendati­ons aboue the rest: & euen of late, that noble men may finde some worth here­in, the right illustrious and godly Father of Iohn Casimer, Countie Palatine of Rhene, thought good to haue it transla­ted alone into the Dutch tongue, to ca­rie with him in his bosome as a fittest [Page]companion, and to giue to euery of his seruaunts to read and learne them. Not onely so, but before him, Cosmas the re­ligious & holy Bishop of Constantino­ple, seeing many things to displease him, and that without hope of redresse, gi­uing ouer his rochet of his own accord, departed the Citty, and bad his seruaunt to carry away nothing of all the great goods gotten in his Sea, saue the Psalter of Dauid. Hee iudged no viands for a Christian Pilgrime so sufficient as thys one Booke, being as indeede a wise and learned Father calleth it, The common treasure-house of all good instructions. So as whosoeuer shall not highly make account heereof, displeaseth God, and hurteth himselfe.

Nowe, though this Booke bee like a precious boxe of pearles wherein none can displease, yet for some purposes, one may be fitter then another: exercises of conscience in the case of turning first to God, or quickning and increasing that, are specially to be followed. Such is thys Psalme, hauing more varietie of neces­sary matter, then any so small scripture [Page]that I know, being (as a man may terme it) a conscience or practical Catechisme, so suting these times, & especially Gods chyldren in them, as that I would wish them, when they meane to stirre the wheeles of all good graces in them, to vse this Psalme, as Gregorie Nazianzene did the Lamentations of Ieremy when he meant to mourne.

But it is best to heare the psalm speak for it selfe, both in the inscription and treatise.

The inscription is for, or to the Mai­ster of the Musicke, a psalme of Dauid. &c.

And containeth in it, fiue especiall thinges, 1. the party to whom it was cō­mitted, 2. the kind of treatise, 3. the au­thour, 4. the time, 5. the occasion.

The party to whom it was commit­ted, is in the Hebrew Lamnatsea, for the meaning whereof the learned doe not accord. Some expound it, him that ex­celleth or ouercōmeth, viz. in singing. Others, the Maister of the cōsort quire, or musicke, in such a kinde & course. What it is, wee may better vnderstand [Page]by the 1. Cro. 15.21. Mattithia, Eliphelah and others, were set ouer the basse & te­nor, for that is the Sheminith, that is, the eighth or diapason, as the Musitions cal it. Where by the way, we may perceiue, that the godly learned Interpreters at Genua, mistooke that Lamnatsea as it is in the Hebrew, & haue in theyr transla­tion made it a proper name, Lenazziah.

Thus it was: The Musitians by Da­uid and Salomon, afterward were deui­ded into companies and courses, as may appeare, 1. Cro. 25. the chiefe of which company was called as heere, hee that excelleth, that is, in that companie and kinde of Musicke, some-what like the Chanter or Maister of the Children in Cathedrall Churches. Hence it is, that some psalmes are to Ieduthun, to Corah, that is, committed to them.

Now they were committed to them, to appoynt the musicke for the singing of them, a shadow whereof, is in the ap­pointing of seruices in Cathedrall chur­ches. Looke 1. Cron. 16.7. So as, that they were cōmitted to them for others, euen as Christ sendeth to the Angels, [Page]Reue. 2.3. that is, the Pastours for the whole people and Church: So doe the Prophets prophesie against some, and yet for the people.

All this was doone as a part of the so­lemne worship of God to continue.

Whereby wee may learne, that the Booke of Psalmes is scripture inspired by God, contayning instruction for the people of GOD. This may further ap­peare by the Psalme for the Sabboth, which is 92. by the 113.14.15.16.17. psalmes, which the Iewes call the Halle­luiah, and were sung at the Passeouer, & are that hymne or song which is menti­oned in the Gospell, & also by other moe: insomuch as that sometime in the person of Dauid, Christ and the church are to be considered of vs.

Further, such psalmes were commit­ted to these Maisters of the musicke, to require other to sing them. And the A­postle. Collo. 3.16. requireth that vvee should speake vnto our selues, that is, a­mongst our selues, one to another in psalmes and hymnes, so as that it may be a great shame to vs, if not staying all ri­baldrie [Page]songs and vaine Sonnets, vvee procure not euen of others the Psalmes to be sunge. Dauid would not els so of­ten haue made it his exercise, and pro­uoked other thereto. And for the bet­ter directing our singing, wee must doe it with vnderstanding, Psal. 47.8. that is, first that our selues may vnderstand, o­therwise, wee were as good to sol fa, or sound as organes.

Secondly, if we be with companie, o­thers must vnderstand vs, 1. Cor. 14.15. & so must they vnderstand vs, that our singing may be with grace, as Colos. 3.16. ministring occasion of profitable matter and instruction in grace.

Where we may see that plaine song is better for thys turne then pricke song.

Thirdly, it must bee doone with the hart. Colos. 3.16. with feeling, affecti­ons, and cheerefulnes.

Fourthly, it must be to the Lord, that is, the hart lifted vp vnto God , not re­sting in the sounde of musicke, but ha­uing the minde set vppon the matter.

Hence followed, that euen in sing­ing, it being to bee performed to God, [Page]it should be with great reuerence.

But heere one may maruell, that Da­uid, such a great man as hee was, whose credite ought to be deere to himselfe & his people, should commit a psalme to others to be sunge, wherein his ovvne shoulde be to all posteritie proclaimed and blazoned.

No doubt it is first to teach vs, that e­uen the particuler examples of the saints of God, haue vse for common instructi­on, and now in this kind of Dauids fact to learne ones owne infirmitie, how di­ligent in searching ones owne selfe, how seuere against himselfe for faults, howe desirous to rise after falls euerie one should be.

Secondly, that in some case, a man may acknowledge his personall faults to others, and openly.

First, according as hee hath offended publiquely as Dauid did, or priuately.

Secondly, when we acknowledge our owne sinnes, and Gods mercy to com­fort others, as Paule doth of his persecu­ting.

Thirdly, to witnesse our sound and [Page]through turning to God, while wee are not loath to acknowledge our faules in the face of the world.

Thus much of the partie to vvhom this treasure was cōmitted of trust, now followeth the kinde of the enduing, it is sayd to be a Psalme.

A psalme is, when there is musicke set to a dittie. A song is (many times) mu­sicke or noates without ditty.

Dauid was wont and others to sing to theyr Harpes or Lyraes, as we are wont to play two, or three, or foure parts, and sing the fift. Thus did Lyrick Poets, Pindarus and Horace, make ditties for such musick.

But this is the difference, Dauids mu­sitians had the gift of prophecying, as 1. Cron. 25.1.2.3. that is, to open the Scriptures, and make godly ditties for the vse of the seruice of God, & did not only make noises in the Temple or Ta­bernacle. 1. Cro. 25.5.

So as that not all kind of Singing men in Churches, haue Dauids practises for warrant thereof.

The instruments and voyce vvere, [Page]when there had beene before some Ser­mon of the praysing of God, to stirre vp the people there-vnto. Looke psal. 57.9.

Why then shoulde not wee by all the meanes that God affoordeth , stirre vp our dull harts to prayse him?

Or shall Dauid haue such priuate ex­ercises of religion, as that hee can pen mournful ditties or Elegies, and shal not vvee likewise exercise our selues vnto godlines? Sometimes searching out our sinnes & bewayling them, gathering to­gether the promises of God in Christ, to beleeue in them, laboring to get per­ticuler directions for euery of our prac­tises, enrolling Gods fauours to vs, and returning prayses for them.

The Author or Scribe, was Dauid a King and Prophet, bewayling his own sinnes, shewing vs, that Kinges should confesse theyr sinnes, and set themselues a part to take knowledge of them, and mourne ouer them.

Secondly, that the breach of the word of God, is a sin in Kings as any other, so that murder, adultery, though neuer so close, swearing, breaking of the sabboth, [Page]pride, idlenesse, &c. are sinnes in them. What King eyther of Spaine or France, would haue doone as Dauid did? But yet so he ought.

Thirdly, & that if Dauid who loued musicke so well, did vse it in such a holy and profitable sort, ought not we to fol­low such delights as we may be the bet­ter for?

The time was, when Nathan the pro­phet had come vnto him, & not before, that is, that then he penned this psalme: not that he did not before acknowledge and bewaile his sinne. For it is not like­lie that a man as Dauid was, according to Gods owne hart, coulde continue so long (as some thinke Dauid did) in his sinnes without touch of hart. Looke 2. Sam. 11.27.

Besides, Dauids hart smit him pre­sently in smaller matters, as for num­bring of the people, wishing for water of the Wel of Bethlehem, cutting; of the lap of Saules garment, and therefore it is most probable it did so in this thing.

Lastly, vnlesse Dauids hart had had some exercise before, it woulde hardlie [Page]haue yeelded so presently to Nathans reprehēsion, it was otherwise with Saul towards Samuell, with Adam and Eue to God.

Well then may some say, if Dauid was touched in hart before, was it not sufficient?

Answ. No, God would haue the oc­casion of blasphemie giuen to the ene­mies by the death of Vriah, & the scan­dall to the people by the adulterie of Bathsheba, taken away, and that Dauid should be a patterne of effectuall con­uersion to all posteritie.

Where marke, that when men open­ly and notoriously sinne, God will haue it as openly acknowledged. Was it not thus in Manasses, Peter, Paule, & diuers others.

This time is set out by circumlocuti­on, vz. that it was after Nathan came vnto. &c. that is, some month after his fault with Bathsheba, and vpon Vriah, according as likewise it falleth out with the chyldren of God sundry times, when they haue sinned. Many yeeres there were before Manasses was touched, and [Page]some month before Saint Paule was, af­ter his persecuting.

The brethren of Ioseph, long after theyr vnkindnesse to theyr brother were grieued with themselues. So that a man may be some while before he repent, & he in some sinne before hee sufficientlie turne to GOD. Iehu did many good things, likewise the men that spied out the land, saue Caleb and Iosua, yet ney­ther did all as they ought. Then hath a man true & full sorrow for sin, when it is to conuersion and increasing change. This the Apostle calleth godly, other is worldly sorrow, and alwaies hath with it great care, great apollogie, indignation, feare, desire, zeale, punishment, where­of we may speake more particulerly af­terward.

Nowe Nathan went to Dauid as sent of God, 2. Sam. 12.1, not of himselfe, nor sent for by Dauid, or set on by any Courtiers or aduersaries. Some-times Kings could sende for Prophets, Ieho­shaphat for Michaiah, Ezechiah, to E­saiah, and this our King and Prophet to Nathan. Now Nathan is faine to come [Page]without sending for, and goe by Gods commaundement onely. So are all mens mindes readier to finde fauours & com­forts, then to acknowledge and confesse theyr sinnes, not indifferently liking of the company and ministery of the Pro­phets, but for theyr owne turnes and pleasings.

Heere may we well thinke howe Na­than might bee discouraged, going to such a personage, in such a time, on such an arrand, as by and by wee shall heare of, yet is he not, but goeth about Gods busines, euen to the displeasing (as hee might feare) of Kings & Princes. Why then should any bee so nice, to feare re­bukes and taunts of meaner men which draw no blood.

And seeing that Dauid had neede to be put in minde, who can iudge any ad­monition sufficient for himselfe?

This comming of Nathan to Dauid, is to be considered of by the intent and end, to rebuke and conuince Dauid, as may appeare by Nathans whole course, and the successe thereof.

But marke I beseech you Nathans [Page]iudgement and behauiour. 2. Sam. 12.2. darkely he goeth about the bush, in­tending to make Dauid confesse first in the generall, then to conuince him in the particuler: fearing that if hee had gone plainly to worke, the King would not haue heard all, but cut him off in the midst, or if he had first opened the fault, and not conuinced the iudgement, it might haue cost him the setting on.

Can wee but learne from hence, that indeede dangerous it is for outward e­state to aduertise Princes of their faults? and for all that, yet when GOD com­maundeth, it must be done. Now God commaundeth all duties of our place. Thus did Iohn Baptist, Elias, & others. Neither this onely, but very hard will it be to bring great ones to see their faults. Saule may teach vs this: these think not of sinnes, they thinke theyr places ex­cuse them: and many such Figge leaues haue them: and many such Figge leaues haue they. Yet for all this, men must en­deuour that such may know & amende theyr faults, who sinne not alone, but by example infect others.

But some man may say, VVhy vvas [Page]Nathan sent rather then some other?

For his ministery and place, for gifts and fidelitie, as a knowne man meete to conuince a King.

Where are then these Eliasses, Iohns, Latimers, and such like?

Nowe marke the fruite, Dauid is re­buked & amendeth: so doth God blesse his owne ordinances, as to Saul, and A­hab, who some what yet by rebukes were restrained. Let none therfore make doubtes in Gods busines, but go about it, and leaue the successe to him who gi­ueth it.

Dauid is rebuked and amendeth at a word. Heere is a difference between the rebukings to the children of God, and men vneffectually called. Gods Chyl­dren are corrected, and rebuked at and by the word. Gods workes are wont to worke more with worldlings.

But put case they hearing the Word, doe feare as Herod, and Felix. &c. after they forget. Gods chyldren doe hide it vp, and make it of vse, & to rebuke long after that they once haue heard it.

Or graunt the worldlings doe thinke [Page]vpon it, they are not reformed, the god­ly are.

The occasion remaineth, vvhich is, both of Nathans message, and Dauids enditing this Psalme: to wit, his going in to Bathsheba. Where first marke the words, afterward the matter.

The words are very graue, honest, & seemely: giuing vs to take knowledge of that which is not so comely to be spo­ken of. This phrase is vsuall in Scrip­tures.

It is a grace of speech, in seemly tearmes to deliuer vnseemely things. So Iob. 1.5. blessing is put for the contra­rie, as 1. Reg. 21.10. This is vsuall in the Scriptures, as likewise in other tongues, Eyonyma in Greeke, a good name for a thing of worse worth: Eymenides for the Furies. The olde Latines for nothing woulde say well, for no body good suc­cesse, and so other nations: the Tuscan Italians, call diseases which they most loath, with most fauourable names, as the Falling-sicknes, Gods disease, and such like.

How ought men therfore to abstaine [Page]from euill deedes, when the Spirite of God forbeareth euen the ordinarie names of common sinnes?

Nay, a shame shall it be for vs, not to leaue off all filthy speech, and not so much as to name with liking any sinne. Looke Exod. 23.13. Hosea. 2.17. Psal. 16.4.

So that if euen for termes a man should looke to himselfe, the like care is to be had of company, recreations, at­tire, diet, and such things wherein wee may very soone offend.

The matter & meaning of the phrase is, that Dauid sinned in Bathsheba, and by occasion thereof vpon Vriah, giuing likewise cause to the enemies to blas­pheme.

O then into what fearefull sinnes may the children of God fall? to any, saue that which is the sinne against the holy Ghost, so that all the care in the world is too little to watch ouer our selues with.

Againe, see howe one sinne tolleth on another. Dauid little thought of mur­der at the first, but now to seek a cloake for adultery, he will commit that, yea [Page]not care for the glory of God in respect of his owne credite. Doubting in Eue bred disobedience, and the misery of all man-kinde. VVherefore, resist sinne in the beginning, it wil too soone grow too strong, and draw a long taile after it.

Besides consider, that Dauid had (no doubt) of his priuie chamber, whom he vsed very secretly for Bathsheba, as hee dealt with Ioab for Vriah by priuate Letters, neyther durst those parties be acknowne. Court sinnes are many times couert and cunning, and yet for all this, wee see they come and breake out.

It is therefore folly, sinning to thinke to lie hid. Thou didst it secretly, (sayth Nathan to Dauid from the Lord) but I will doe this, (that is, punish thee) be­fore all Israel, and this sunne. 2. Sam 12.12. Nay Kings themselues cannot sinne without marking by God, & in his time reuealing.

Nowe, the partie with whom this sin was committed, is not to be neglected. Bathsheba, a vvoman not onely of a good house and place, whō Dauid the King after married, but a deuout vvo­man, [Page]obseruing the religious seruices of God in her purification, 2. Sam. 11.2.4. Very vvise and accomplished, as may appeare by Prou. 31. which see­meth to haue beene of her making, and yet shee is ouertaken to folly.

Let good Ladies then take heede of daliance and courting, sooner may they be ouer-come then they thinke for, such is the poyson of euill cōpany & speech, able to infect the chastest in the world.

And if Dauid and Bathsheba commit folly, we need not doubt, but that there was a great deale more filthines then in the Court. So it is, some one sinne ap­pearing, may make vs iudge of manie close. Reade ouer the whole eyght chap­ter of Ezechiell. Where then many sins breake out, knowe that many more are committed, which should make vs to mourne at the filthines of such times.

But one may say, I neuer committed adulterie, I neuer kept whore. &c.

There is no Dauid for all that, that hath not his Bathsheba, no Bathsheba that hath not her Dauid, that is, there is none but taketh delight in some sinne [Page]or other. Idolatry is whoredome, so is Couetousnes. Iam. 4.4.

Wherefore, let euery one seek to find out the strange flesh his soule runneth after, as his Bathsheba, which one may doe, by applying the whole Worde of God to his whole selfe: constantly stu­dying & meditating thereupon, making more account of the witnes of our con­sciences, then the iudgements of any o­ther.

That shall wee finde to be our Bath­sheba or sweet sinne, which we wil least be acknowne of, as in Saule for the A­malikites, Herod for Herodias, and such like. So doe proude, couetous, riotous, &c. persons, excuse, extenuate, or cloake theyr sinnes.

Which though we take great heede, wee shall easily offend in, as that of the tongue, psalm 30.23. Iam. 3, 8. so is it for anger, in parties subiect thereto.

Which enemies waite to trap vs most in, and can vp-braide vs most with, they can sooner see it then we our selues. Na­ture in euery body sootheth it selfe, and none but thinketh himselfe fayre, & his [Page]owne breath sweete: but especially, if those whom wee iudge aduersaries are godly and wise, as Elias to Ahab, and Michaiah, Iohn to Herod, there will be no errour.

Besides, in griefes of conscience, that woundeth sorest, which is frō the swee­test and most vsuall sin.

And after this once found out, let him be humbled to conuersion for it, which neuer will be, till acknowledging all sin in generall, and misliking our owne knowne sinnes in speciall, wee forsake them all.

Neyther let vs thinke that any sinne is small, and may be made light of.

• 1. What can be little that offendeth the infinite God?
• 2. That deserueth euerlasting death?
• 3. And if one sinne of Adams poy­soned (as I may say) the whole worlde, shall we nourish any?
• 4. Indeede, if but all the world could discharge a man but from one sinne, it were some-what.
• 5. Or that but one sin not remitted did not damne: but it is quite otherwise.

Wherefore, be perswaded your sinnes are great, els will you neuer sorrowe for them, or seeke to be eased of them: and God then will not forgiue thee.

Nowe followeth the Psalme it selfe, which all is a most excellent and neces­sary prayer, continually to be vsed for the matter of it, of all & euery the chyl­dren of God.

Whereof there are two parts: The first, generall proposition, or chiefe sum of the whole Psalme. The second is a more particuler setting down of things prayed for.

The generall proposition, is to finde fauour with God, and is in the first and second verse, & hath in it, first the thing prayed for: secondly, the party who is prayed vnto: thirdly, the measure of the thing prayed for.

The thing it selfe is set downe in di­uers words, first, hauing mercy: second­ly, putting away iniquities: thirdly, wash­ing from iniquitie: fourthly, clensing from sinne.

The first is, hauing mercie, or shew­ing [Page]fauour, & is as much, as let me haue thy countenaunce againe, and former li­king: which indeede is at the first, the roote of all good things vnto vs, which beeing renued, bringeth all good things afresh with it.

Know then that you can neuer haue comfort but in the fauour of God.

And that all sinne deserueth the dis­pleasure of God.

That nothing will pacifie a cōscience wounded for sinne, but onely perswasi­on of the fauour of God. 1. God dooth not forget sinnes: 2. they wil not vanish away of themselues: 3. neither can any merits or meanes of any creature satisfie for the least.

So that we had need to make more of Gods fauour, then of all other things in the world.

And the first thing a sinner feeling his sinnes is to doe, not seeking by gaming, company, or any such meanes to put thē off, but presently to flie to the fauour of God.

The second manner of speech, (for I iudge it best to follow this order) is, put [Page]away mine iniquities. Wherein is confessi­on of fault, in the word iniquities, and crauing of pardon in desiring to haue them put away.

Iniquities, that is, defection or rebelli­on, properly one of the most greeuous kinde of sinnes. In deede euery sinne in some sort is so: because we owe all alea­geance to God, and in baptisme haue all vowed it, and haue as it were done ho­mage in yeelding obedience for a time, and haue so many meanes against sinne, as vnlesse wee purpose to rebell against God, we could not commit it.

Neuerthelesse, when some grosse sin vpon no great tentation is committed, it encreaseth the fault, so was it with Da­uid, who seeing, was snared & taken.

These sins, for number and greatnes are here set out; which before Nathans comming, could not be so well percea­ued, so that a mans iudgement at all times is not the best, touching his owne estate.

By Dauids example wee see, that a child of God being truly conuinced of sinne, will neuer lessen it, but rather en­crease [Page]it in speech, and euen that sinne which he loued so wel, so that little sins, if God see good, shall seeme great: for when Gods iustice shall shine, and the deuil accuse, nothing can seeme small.

In touch for sinne, more are Gods children greeued for their fault, than for feare of punishment.

Nowe followeth crauing of pardon, put away, or blot out, which God is said to doe. Isa. 43.25. which Peter promi­seth, Act. 3.19. and the speech is borro­wed from the vse of thinges chalked or scored vp, or written downe, which though they be once, and after put out, are as though they neuer had beene: therefore so prayeth Dauid, that his sins may be as if they neuer had beene: scat­tered as the mist.

This could not be, but that the Pro­phet meant, that sinnes of them selues stand in a debt booke, or inuentorie till they be cancelled: for GOD taketh knowledge of them, our owne consci­ence cannot bee ignorant, nay, many times the deuil and wicked men can de­tect vs for them.

No true conuert can abide the shape of his owne sinnes, but desireth to haue them defaced, so little will hee boast of them.

Yea rather would he haue them put out of the sight of God, than of all other parties in the world.

The third speech followeth, Wash me from my sinnes: which how necessarie it is, appeareth in that Ezechiel vpbraideth his people with the want thereof. Ezec. 16.4.9. and Ierimias requireth it. Ier. 4.14. to bee had. The speech likewise is borrowed from things soyled, which be­ing washed, recouer their beauty: so the conscience of man hauing pardon of sinns, hath againe his former hiew. Here is mercy on Gods part.

Washing, to omit all bodily cleansing, may for this place be vnderstoode, ey­ther of the washing of sanctification as is, Isa. 1.16. Pro. 30.12. or of the washing of iustification, & forgiuenes of sinnes.

As Christ speaketh. Iohn, 13.8.10. which I take indeed to be the Prophets meaning, because it is the first washing necessarie to saluation, vvhen as the [Page]blood of Christ, counted by God, & ap­plied by the hand of faith, cleanseth the conscience.

Secondly, Christ would haue Peter thus to be washed all ouer, head, hands, and feete, and not onely him, but as him so all and euery other.

Thirdly, that as in the bathes they scowred downe the filth from their bo­dies to the feete, and then washed also and cleansed them, so we had neede that not onely grosse sinnes, but remnants thereof should more and more be pur­ged away.

So as that we may learne from hence, not to think of our sinns as small things, which the longer they cleaue vnto vs, we hauing meanes against them, and yet doe not leaue them, will cost vs more a­doe, ere wee can fully shake them off: which as all the people of this our land, so wee of these places heere abouts, had neede think of.

That as in washing much rubbing & wringing is requisite, so we must know that before we can shake off the filth of sinne, many rubbings and wringings by [Page]afflictions must passe ouer our heads, and that we should vse our afflictions as Sope, and Lie, to scowre out the staines of sinne throughly: besides, in that the Prophet wisheth thus to be washed, he sheweth that we are not slightly blemi­shed with sinne, but that wee are quite stayned, and as it were branded there­with. Looke Isa. 1.18. Ier. 13.2.3.

And not onely so, but if he might be throughly cleansed from sinne, he careth not what befell himselfe, let him be rub­bed, wringed, beaten, so sinne may be driuen out, it is his desire.

Withall, he sheweth that he desireth not onely to haue sinne as it were sha­uen, but plucked vp by the rootes, and the spots taken away.

Hee feareth least somewhat remaine vnforgiuen, & filth vnwashed out, heere is feare commendable. Phil. 2.12.

And beeing once washed, will neuer foule himselfe.

Sinnes, that is iniquitie, any thing swar­uing from the rule of the word of God, so as that the godly alwayes examine them selues, and endeuour to fit them [Page]selues to the word of God.

Find many faults to accuse themselues of, as may heere appeare by the sundry names of sinnes, as also Psal. 32.12. and the number vsed.

The fourth speech followeth. Cleanse me from my sinne, in matter and meaning all one with the former, wherein is like­wise set downe the acknowledging of the fault, and the crauing of pardon.

Acknowledging of the fault, is in the words, my sinne, the word in Hebrew is Kata, which signifieth a missing of the mark one should ayme at, that is so pro­perly vsed. Iudg. 20.16. This mark is the word of God. Psa. 119.15. they that put it in Meeter thought of this. Now as he that hitteth not the marke though hee come neuer so neere faileth of his aime, so booteth it not to come neere, if wee touch not the word of God.

Learne then that the word of GOD must alway be in our eye, well knowne and vnderstoode.

That all our deuises, delights, spee­ches, and practises must bee directed thereto.

And that the least swaruing frō thence, much more vvandring or rouing, is a sinne: so as that none can be too precise.

Crauing pardon followeth, which hath in it first a close confession of a more perticuler fault, viz. vncleanenes, for in that the Prophet desireth to be cleansed, he acknowledgeth specially that hee is vncleane: then a crauing of cleanenes.

He seemeth in this manner of speech, to haue respect vnto the ceremonies of the law, where sundry creatures liuing, and without life, were counted vncleane, not so much in them selues, as in regard of vse to others.

A sinner thē is vnclean, 1. such as can­not well be vsed to any good seruice, while he continueth so.

First, in regarde that hee displeaseth God, whose commaundement he hath broken.

Secondly, euen by the witnesse of his owne conscience as the Lepers. Leu. 13.45. so as that himselfe can doe nothing with quiet conscience; for as the Lea­pers & other vncleane, were not to med­dle with any thing except they would [Page]pollute and defile it, so it is with sin­ners.

Thirdly, by occasion of scandall gi­uen, and so likewise making other vn­cleane.

Fourthly, all the godly, and some wic­ked can iudge.

Note then that euery sinner, that is, whosoeuer willingly resteth in sinne, is vncleane, euen his very conscience. Tit. 1.15. so as that likewise all things to them become vncleane: neither can they goe about any thing with good conscience, while they abide in their sinnes.

Shall not we then contemne vile per­sons. Psal. 15.4. fearing to be soured by their leauen? or shall wee haue fellow­ship with the vnfruitfull works of dark­nesse?

Or not our selues forbeare all sinne? seeing euery one doth make vncleane, and anger defileth our seruice to God. Math. 5.24.

Let not any sinner looke to the shew he hath in the world, but to his cleane­nes before God: euen for his scandalls towards men.

Thus much of the confession of vn­cleannesse: now followeth the desire to be clensed, which God commaundeth as necessary. Esay. 52.11. & Ierem. 13.27. is likewise promised in Ezec. 36.21. hoped for by the Prophet. Psal. 19.13. So as that we should not beare euen the least spot, no not in others. Iud. 23. much more not in our selues, beeing all to be presented without spot, & in the white shining robes of Christ.

Now then, who seeth not himselfe to haue as much neede as Dauid, or anie, we euery one of vs drinking in sin. &c. Wherefore, we ought as earnestly to de­sire it as euer he did.

But first we must know what it is, viz. the purging of ones conscience from dead workes to serue the liuing God. Heb. 9.14.

In which purging of conscience, is witnes of the pardon of fault, and coun­ting righteous, with ability and cheere­fulnes in all things to serue God, with­out both which, the conscience is vn­cleane.

Secondly, the sprinkling of Christes blood. [Page]Heb. 9.14. that is, the imputation of Christs sufferings on Gods part, and the applying of them specially vnto vs on our parts, as Ephe. 5.25.26. worketh this.

Thirdly, one is saide to be cleane by the word Iohn. 15.3.

Secondly, by faith. Acts. 15.9.

Thirdly, by the spirit.

So as that if we want any, wee want our cleanenes.

Thus much of the thing generallie prayed for. Now followeth the partie to be considered, who is prayed vnto. And that is God.

O God: that is, Father, Sonne, and ho­lie Ghost. Father from whom, Sonne, for whom, holy Ghost, by whō all good things doe come: Who onely can shew fauour, and forgiue sinnes: otherwise then the Papists teach, that Sacraments, Masses, Priestes, and Saints can doe.

Nowe then a sinner seeking to God, looketh for in him, power, & will.

Power, is abilitie in God, whereby he can performe, whatsoeuer his chyldren should seek vnto him for: he is almigh­tie, [Page]all-sufficient, nothing hard vnto him.

Will, is his liking and readines to per­forme their good desires: & that is on­ly for Christes sake, so as that no Christ, no fauour.

Now this will is shewen, 1. when hee commaundeth to pray for any thing. 2. when he promiseth to giue. 3. vvhen he giueth indeed.

The Scripture sheweth thee, of these peticions euery where. It is cōfirmed to thee, 1. by the spirit working faith in thy hart, 2. stirring thee vp to seeke, 3. ma­king thee continue in the vse of meanes.

Marke then first, that in prayer wee direct our desires to the whole Trinitie, yet for order, most vsually to the Father, otherwise then the Papists charge vs with, to refuse to pray to Christ and the holy Ghost. Dooth not Stephen pray likewise to Christ, and that Dauid pray­eth not vnto creatures, vvho neither know, nor can releeue our wants.

That praying to God, we must doe it from the hart, which God searcheth in­to, and must haue the holy Ghost, and mediation of the Sonne; and that none [Page]can hinder vs from the benefit of prayer, beeing to God who is euery where, if wee doe it with great reuerence and ho­linesse.

Que. Is it sufficient onely to pray to GOD?

An. No. But we must there-with vse the meanes, which we shall know to be appointed of God, to bring to passe the things we pray for.

Thus much of the party to whom the prayer is made. Nowe followeth the measure in vvhich the thing is desired, which likewise is set out, as the thing prayed for, in foure branches.

The first is, haue mercy, or be fauou­rable, which cannot but as GOD is great, but be great. The word signifieth, of meere fauour to proceed with him.

Nowe fauour, 1. respecteth no desert of the partie: 2. preuenteth: 3, is sildom wearie: this is in God.

Thus would the Prophet be heart.

• 1. Not to be examined rigorously, for then he could looke for nothing.
• 2. Not to be put off alwayes.
• 3. Nor that god shold euer be weary.

The same minde is in euery one who prayeth aright: For if we should narow­ly bee sifted, deferred, or afterward cast off, how should we doe?

This is the first: The second is, accor­ding to thy louing kindnes.

Louing kindnes in Hebrew, Kesed, a naturall inclination or readines, to loue and fauour: this is in God.

Wherby he is not only alwaies, 1, rea­die to his: 2, but very sweet: 3, and also sure, into whom it is naturally ingrafted to be thus kinde.

Who seeth not then, 1, that when one is throughly touched with feeling of sin, but that: In no case can hee beare to be put off, and not finde comfort present, so grieuous is the touch for sin.

And yet God will haue them often waite.

First, to shewe them, the things they pray for, come of fauour: 2, to make them earnestly to aske, and greatly, great things: 3, to exercise theyr fayth, hope, and practise of prayer: 4, to make them vse wel, the things they get with so great sute: 5, to make them the more thank­full [Page]to God, and more to beware euer af­ter of sinne.

2. Feeling the betternes of sinne, they desire all sweete thinges to season theyr consciences.

Indeede it is a good thing, truly and rightly thus to desire.

And yet notwithstanding, for the pre­sent, God euery time graunteth it not: they must taste of gall & wormwood.

This is hard, but necessary, and profi­table, they feeling the sweetnes of fauor, desire it may be (as it is indeede) cer­taine.

Fearing, least they should againe leese it, which in no case they shall, if they cleaue to GOD as hee requireth in his word: 2, if euer they had fauour: 3, and desire continually to keepe it.

Thus much of the second. The third is, According to the multitude of compas­sions. Wherin is the thing, quantitie, the thing is compassions, or motherly pitti­fulnes, taken frō mothers or Dames to­wards theyr young ones: vvhich can hardly be tolde, but by Mothers them­selues.

Now these are sundry & very sweete. It is very hard to reckon vp the diuers kindnesses of Mothers to wayward chil­dren, but much more of God towards sinners.

1. One is, that some-time or other, he will make them see and feele theyr sinne and miserie.

2. When they be throughly humbled, he will not fully nor finally forsake, thē.

3. He will watch ouer them, so as then ere euer they thinke of it, he will drawe them to conuersion: as in Paule, Augu­stine, Luther, so as that euen theyr sins, shall turne to theyr good.

4. Hee neuer casteth them away for theyr sundry slipps, but receiueth them when soeuer they returne.

• 1. Now these are very tender, euen as of a mother.
• 2. They are seasonable.
• 3. Not alwaies to the will, but to the profit and good of the party.

The quantity followeth. The word vsed is Rab, and signifieth great, much, or manie.

These mercies are great, 1. because [Page]they are from a great God, to such as we are, deseruing the contrarie.

2. They last for euer.

3. They are in matters of very great worth, viz. saluation, as knowledge, faith, iustification, peace, ioy, patience, worth all the world.

4. They are to take away sinne, which is great.

Besides, they are many, 1. for number as before: 2. for that they are renewed.

1. See then howe hainous some one sinne or other is, that to the pardon thereof, we haue neede of great & much mercie.

2. That hauing tasted the mercies of God, they who feele them are neuer sa­tisfied with them.

3. And that vvhosoeuer once craueth mercy, must alwayes seeke to haue it re­newed as his sinnes renew, or else it is not sufficient.

The fourth & last, is much: so as that a man by himself, though he take snow, vvater, and much Nitor, shall not of him selfe be cleane. Christ therefore is like a purging fire, and like Fullers sope. [Page]Mal. 3.2. and Peter would haue his head and hands, beside his feete washed. Ioh. 13. whereof before in the word wash.

Hetherto hath beene the chiefe sum of the whole psalme.

Now followeth the more speciall set­ting downe of thinges necessary eyther for the Prophet himselfe, & these from the beginning of the 3. verse, to the end of the 17. or for the church in generall in the two last.

For the Prophet himselfe, in perticu­ler, & those three. Confession of sinnes. Desires or requests. Thanksgiuing.

Confession of sinnes from the begin­ning of the 3. verse to the 7.

This confession of sinne, is of Actuall, in the part of the 3. and 4. verses. And of Originall, in the 5. and 6.

In the confession or acknowledging there is, First, the act of confession.

Secondly, the parties. 1. Confessing.

2. To whom the confession is made.

The act setteth down the thing done. viz. 1. Confession. 2. The manner. 3. The helping cause, to wit, the being of his sinne before him.

Now this act or practise is brought in, as a reason to encourage the Prophet to perswade himselfe, that this his prayer is heard, because he doth not hide, but acknowledge his faultes according to that. 1. Iohn 1.9. And is brought in, as though the Prophet desired to preuent a doubt, which thus might be made.

Why doe you pray so earnestly for fauour, and remission of sinnes?

Aun. I knowe my sinnes better then any other doth, how many & grecuous they are, I confesse them, this maketh me so earnest.

Teaching vs heereby the greefe and trouble of a broken spirit, Pro. 18.14. and that the greater the feeling of sinne is, the more earnest will the desire of mercy be.

But marke, that the Prophet confes­seth, and that first before he maketh any speciall sute.

Confession of sinne is alwayes neces­sary, by Gods commaundement, that declareth that the party is touched, as vvhere there is smothering, one may doubt of feeling of sinne. It layeth o­pen [Page]the sore that the plaister may be ap­plied.

The wicked alwayes conceale theyr faults, the godly are accusers of them­selues, neyther can they finde peace without it.

The manner of this confession follo­weth, set downe in the English worde know, not fully, for the most wicked and vnrepentant know their sinnes, and are neuer the better. Better were it therfore translated. I make knovvne to others, or acknowledge my sinnes. Well doe the Grammarians note, that in the He­brew tongue, verbes of sence (as know­ing is) doe signifie action also. Psal. 1. God knoweth the way of the righteous, that is, approueth or sheweth that hee knoweth. So Luk, 13.25. I knowe not, that is, I acknowledge not you, and so is it heere, I acknowledge, &c.

Nowe this indeede is the property of Gods children, to make knowne theyr sinnes. Dan. 9. Paul & Manasses.

In this acknovvledging, there is 1. knowledge, that is, perceauing by the word of God, that the thing found fault [Page]with, is a sinne. All doe not presently yeeld heereto, as Saule, that this sinne doth deserue euerlasting damnation.

2. Application of the knowledge of the greeuousnes of sinnes to our owne selues, wherein especially consisteth ac­knowledging: This is harder than the former. Better may one in generall know sinne, than him selfe in perticuler hath committed it. And yet this is ne­cessarie, for this end are priuate messa­ges to Dauid.

Now this application or acknowled­ging, must haue sundry properties.

• 1. It must proceede from the hatred of sinne: take heede of confessing sins, in iest or boasting: it is as in vomit, ca­sting out thinges, enemies to the sto­mack.
• 2. With fayth in the promises of mercy in Christ, otherwise dispaire will assault.
• 3. From a setled iudgement, no light opinion, that our selues are sinners.
• 4. According to the things we are re­buked of by the word: as it was vvith Dauid towads Nathan, not taking ex­ception [Page]against his charge.
• 5. Franke, not by compulsion, but of our owne accord.
• 6. Without excuse or lessening our fault, nay, rather with agrauating.
• 7. Without delay, that is, presently.
• 8. Without opinion of desert, for ac­knowledging sake.

Thus much of the manner, now fol­loweth the helping cause, which is the being of his sinne euer before him. This made him the rather to confesse, because his sinne was alwayes before the eyes of his minde, and conscience, neither could he finde ease, till by confession he had set them aside.

Of this cause we may see the kind, be­fore his eyes: and the property, euer.

Sinne is before one, 1. When one who hath sinned, calleth his own sin to mind, and of purpose searcheth his heart to that end to humble him selfe. 2. When the conscience keepeth record against a mans wil, and so checketh him. 3. When God in mercy (the party not thinking of it) vseth some meanes, as Nathan to Dauid, Elias to Ahab: to make them [Page]for euer after to think thereof, all which I take it are meant heere.

This euer, is with limitation from the committing of sinne, and taking true knowledge thereof, in his owne heart by meanes sent of God.

• 1. So as that no meruaile if sometimes Gods children haue not their sinnes in their eyes, they must pray to haue eyes opened.
• 2. Let vs besides consider, howe ne­cessary this mercy of God is, to pricke our hearts to true conuersion, else shall we not see our sinnes.
• 3. The force of sinne once knowne, it will neuer leaue checking the consci­ence, till it be throughly taken away.
• 4. And that if we will be like the chil­dren of God, wee must often call our sinnes to minde, and exercise our selues there about: not seeke to forget them, or driue them out of our minde.

Hetherto is the manner.

Nowe followeth the parties, the first confessing. I, Dauid a King, who had done this matter secretly, that few knew of it, whom no mans law could make [Page]me to doe as I doe, and might seeme to shame my selfe in that I doe, I for all that doe confesse my sinnes.

• 1. It is cleare then, that Kings, and the greatest in the world, ought to confesse their sinnes.
• 2. Though they might without be­ing detected, conceale it.
• 3. That the quiet of their conscience should more be regarded, then all theyr honour & reputation, especially in com­parison vvith the glory of God. To whom confession is made, & that v. 4.

Now this person is God, not a Priest, to whom though in some cases we may confesse, 1. if wee haue scandalized or wronged him, 2. If wee endeuour to comfort him, by reckoning our faults and Gods mercies.

3. Or if we desire comfort from him, or desire him to pray for vs.

1. Not with conceit, that he hath po­wer to forgiue our sinnes, 2. or with iudging that wee ought to be acknow­ledged of euery particuler.

3. Neither with opinion, that heere­by we deserue any thing, 4. Or are wil­ling [Page]to haue penance enioyned, to make satisfaction.

To God confession is to be made. 1, For the commaundement sake: 2, Be­cause all sinnes are most against him: 3, Hee taketh knowledge of all sinnes: 4, He is able to forgiue them: 5, Hee pro­miseth so to doe: 6, And hee hath so doone to Dauid, 2, Sam. 12. & others.

The party is God, who is set out part­ly by Repetion. Partly by Singularitie.

Repeticion, in these words; Against thee, thee onely. Which maner of speech, bewraieth, 1, an earnest affection of the hart, as not being able to cōtaine it selfe: 2, Great indignation against himselfe, so as that he seeth he hath broken the lawe of God, & procured his displeasure: 3, & yet perswasion of fauour: otherwise he durst not thus be acknowne.

So as that all confession shoulde bee earnest, and in fayth: besides the pro­perties had before.

The singularitie of this partie follow­eth, in that it is said, against thee, thee on­lie. VVhich all doe not expound alike. Some, against thee, who onely knowest [Page]what I haue doone, who onely canst pu­nish Kinges. But rather I thinke against thee, whom it more troubleth me that I haue offended, then any thing besides: so as that, in comparison of the griefe I conceiue for displeasing of thee, I iudge this the onely thing: not but that Dauid did sinne against Bathsheba, Vriah, him selfe, and the people of God: but his cō­science was more troubled for sinning gainst God, then for all besides.

VVee must not therefore in any case thinke, that the sinnes against men are nothing, or not to be confessed, or that those which are against men, are not a­gainst God.

But onely, that the offending of God in any thing, most woundeth the con­science.

And that as Dauid setteth out his sin in the grieuousnes of it, so should we, in that it is against God.

Nowe no doubt, Dauid thought his sinne the greater, in that it was against God, who had beene so kind vnto him, so as that hee might be ashamed to be so vndutifull.

In that hee had made such good pro­ceedings in godlines, it could not but cut him, that now he should take the foile.

In that being king, his example would be very scandalous to others.

In that hee had so many helps to haue auoyded his sin, hauing choyse of wiues.

In hauing tryed sundry meanes to cure his conscience, and nothing would pacifie it.

Because the tentation seemeth not to haue beene fierce, but once, and not so strongly as many are.

Thus in the like case are we to doe.

Now followeth the sin confessed, Ac­tuall sin confessed, with originall.

1. The fault: 2. Confession of woor­thines of punishment.

The fault is repeated, and is in two manners of speech. 1. In sinning. 2. In dooing euill in Gods sight; whereof the latter expoundeth the former.

All this that the Prophet confesseth, is by occasion of one sin, indeede hauing a tayle of some more. What would hee haue doone if he had beene a common sinner?

Marke then that one sinne, & the selfe same, may often well be confessed. As Dan. 9. Psal. 25. Dauid calleth to mind the sinnes of his youth.

The occasion heereof is this: 1, Be­cause Gods children haue a wondrous desire after saluation and forgiuenes, & can neuer content themselues therefore. 2. Mans hart is vnsearchable, and neuer can throughly be sounded. 3. Fayth is weake. 4. Repentance vnperfect. 5. The deuill alwayes discouraging.

So as that whosoeuer wil practise true confession, must often be acknowledg­ing, and paring away the same sinnes.

What sinning is, may appeare before, so as heere we may spare to speake.

The second maner of speech follow­eth, to set out the fault, Dooing euill in thine eyes, which fully setteth out the na­ture of sinne, and is the dooing euill in the eyes of God.

Heere are two parts, 1, matter of sin, 2. forme of sin.

Matter is, dooing euill: euill is two­fold. 1. Of punishment. 2. Of faulte. So heere.

This is Anomia, and is well termed e­uill, 1, because it displeaseth God: 2, hurteth the reasonable creature that de­lighteth in it: 3, and indeed, infecteth the whole world.

Now this euill heere, to make it more notorious, is set out with the article, no­ting the particuler sinne, and grieuous­nes of it. Ierem. 24.3.

Let neuer therefore any thinke or speake of sinne, but with detestation & mislike.

Dooing, is any motion with consent, as to thinke, to will, to delight, and is so vsed, to teach the haynousnes of sinne, that consented to thoughts, and that sinne is very headlong: suddenlie from thoughts it will come to outward act: that none but should withstand euen in­ward corruptions, Atheisme, prophane­nesse, vnbeliefe, hypocrisie.

Nowe followeth the forme: In thine eyes, ô God.

GOD properly hath no eyes. But parts of the body are saide in Scriptures, to be in God for theyr workes sake: as because the eye is an instrument of [Page]knowledge, therfore it is put for know­ledge. So as that the Prophets meaning is, that God iudgeth this to be sinne, in whose eyes it is: God iudgeth that to be sinne, which is against his wil written & reuealed.

Learne then, that all men sinne, God looking on, sin is in his eyes.

So as that 1, all sinners ought to be a­fraide whē they sin: 2. the godly ought to be very warie: 3, and to knowe, that as sinnes cōmitted are in his sight, so are good deedes.

That the cōscience of his knowledge, 1, ought to support men in theyr good dealing, against all hard censures of the world: 2, And that God is very long suffering, who seeing so many sinnes, for all that spareth them.

3. And that Dauid cōsidering this, had wonderfull griefe, which wee well may examine by 2, Cor. 7.11. VVhere are sundry workes of this godly griefe set downe, the first whereof is, 1, Care, that is mature and conuenient dilligence to correct his fault, and to take away the scandall: to which is thwart and contra­rie, [Page]when a man not well vnderstanding his sin, can confesse, but deferreth to re­dresse it.

2. The second, the Interpreters call Clearing, in the originall, is speech of defence for a mans selfe: vvhereby one may be iustly excused. Now this is, when a man confesseth his fault, craueth for­giuenes, applyeth Christes merrits, ta­keth heed of the like sinne euer after, o­therwise then when in worldly matters, men deny or lessen theyr sinnes.

3. The thirde is indignation, viz. a practise of holy anger against our selues, whereby we often blame our selues, wor­thy of any punishment. Heereupon, all that we doe, displeaseth our selues.

4. The fourth is feare, which is a stir­ring of the conscience, wherby we fore­cast all worst thinges vnto our selues: doubting least God should not giue vs repentance, and forgiuenes, and think­ing, that mens and Gods anger, might breake out vpon vs.

5. The fift, is great desire, that is, a longing to satisfie: as Paule, and all o­ther; who might any way take know­ledge [Page]of theyr sin; with desire to be re­stored to theyr fauours and likings.

6. The sixt is zeale, a most earnest af­fection of the soule, which cannot bee kept in, but breaketh through all, and will bewray it selfe.

7. The last is reuenge, a voluntary practise of all duties, to keepe the bodie vnder, and preuent all like occasions for afterward. Thus much of repeating his fault.

Nowe followeth his iudging of him­selfe, woorthy of any punishment. And that is, by reckoning vp wherein God might correct him in word or deed. For word, That thou mightest be iustified in thy sayings. For deede. And pure when thou iudgest. That is, though thou speake ne­uer so sharply, or deale neuer so seuere­ly, yet all is iust, eyther in rebuking mee by Nathan, or taking away the childe by death, or whatsoeuer els.

But the words and phrase must be o­pened first.

Dauid did not sin to that intent, that he might make God to be or to appeare iust, but when he had sinned, then what­soeuer [Page]hee should doe or say to Dauid, were iust and deserued.

But heere is a doubt, one would think that Paule, in the 3. to the Rom. ver. 4. dooth otherwise reade and apply this place, then seemeth to haue beene Da­uids meaning. Looke the place.

Aun. Indeed he alleadgeth the place, according to the seauenty two interpre­ters, which then, was most commonly vsed in the Church, which though it had sent differing sound in words from the Hebrew, yet the sence not much va­rying, he thought good to vse.

But for the application of it. Paul see­meth to me to doe that, which our Sa­uiour Christ in a like cause doth. Math. 4, 10. Where our Sauiour seemeth to in­sert the word onely, according to the in­tent of God, though it be not in the He­brew: so that which the Prophet Da­uid speaketh of God for his owne per­son, Paul maketh a generall, that so it is in all parties, that God will be iustified and ouercome, &c.

Others interprete it othervvise, as though the Prophet should vnderstand [Page]this word, I confesse, and then should fol­low, that thou mayest be iustified, that I must needes acknovvledge thou art iust. &c.

But I take it, that the Prophet hath regard to, 2. Sam. 12. where God hauing threatned, and taken away the child, yet Dauid for all this, confesseth God to be iust.

Well then in that, that Dauid, think­eth thus of himselfe, no doubt but he ac­knowledgeth, hee ought to be patient, whatsoeuer should fall vpō him, so must euery child of God doe.

But returne we backe, to consider of Dauids casting downe himselfe, & sub­mitting to the iustice of God, both in words and deedes.

That thou mightest bee iustified when thou speakest; but first open the words. Iustified, (not to reckon vp the sundry meanings of it, in diuers places of scrip­ture) doth here signifie, that thou ough­test to be counted, and iudged righte­ous, speaking not falsly, neuer to sharp­ly, or hardly.

When thou speakest, or in thy speech, [Page]declaring no limitation of time & place, whensoeuer thou speakest, that is, at all times.

Speech, heere (I take it) is put for fault finding, or reproouing, as by Nathan. The meaning is, whatsoeuer thy words are, yet notwithstanding, euen by & by in them thou be found, and iudged iust.

1. It may appeare then by this, that as Dauid was sharply rebuked frō God by Nathan, so sundry times and other, the children of God, as Peter by Paule, &c. And this must they looke for, if not personally by word, yet in the open mi­nisterie, or in their priuate consciences: so are the Pharises called vipers, the Ga­latians foolish, &c.

2. Dauid would shew, that his iudge­ment did differ from the multitude, who think, that God is somtime too sharpe: for in deede so doe they, as Cain, and Iob in his impatience. Take heede then while we fret and charge God foolish­ly in our hart, we be not of the humour of the world.

3. In that, that Dauid speaketh this by occasion of Nathan, he sheweth that [Page]Ministers speeches and rebukes taken out of Gods word, are from God him selfe, and therefore should be, 1. patient­lie heard, 2. taken to heart, 3. made vse of for life.

4. That whatsoeuer the world or our flesh vvould mooue vs vnto, alwayes should we acknowledge God to be iust and vpright.

Now followeth Dauids submitting to the iustice of Gods deedes. And pure when thou iudgest. As if he should say, whatsoeuer thou shouldest do vnto me, yet must I acknowledge thee iust & vp­right, much more in that thou wilt not let the adulterous birth to liue: for God being infinite, might inflict infinite pu­nishment, but being good and iust, can doe nothing, but that which is most good and excellent.

All this Dauid sayth, in this short speech, when thou iudgest, thou art pure.

Wherein are two thinges ascribed to God, 1. Iudgement, 2. Purenes.

Iudgement is taken two wayes, 1. pro­perly, for giuing sentence in a thing. 2. not properly, and then the part for the [Page]whole, is put for gouerning and ruling the world. So Christ saith. Iohn, 5, 22. The Father iudgeth no man, but hath com­mitted all iudgement to the Sonne, that is, gouerneth not the worlde, or ordereth the world without the sonne, but by and with him: so it is, Psal. 98.9. and often­times else-where in the scripture.

Que. How is it saide heere, that God iudgeth, and Christ denieth, that the Fa­ther iudgeth?

Aun. Dauid speaketh of God essen­tially, Christ speaketh of the Father per­sonally, so as there is no oddes: for the whole Trinity iudgeth, and that God doth iudge the worlde, it is cleare. Gen. 18.25. Psal. 98, 9.

And euen in particuler matters, as Sparrowes and haires, much more in mens crosses; so as that it shall be need­lesse further to shew it.

1. Knowe then, that nothing com­meth by chaunce.

2. That all thinges, howsoeuer they seeme to vs of GOD, are most wisely done. Though I take it, that iudging heere is yet somewhat more particulerly [Page]taken for correcting: as 1. Cor. 11.29. that which is translated damnation, in­deede is iudgement, that is correction: so, 1. Pet. 4.17. iudgement must begin, that is, correction must beginne, at the house of God.

1. So as whatsoeuer meanes are vsed, know that God ordereth crosses. Thus thought Ioseph, Iob, & Dauid.

2. And that there-vpon, wee ought alwayes to be patient, I held my peace because thou didst it. I will beare the wrath of the Lord, because I haue sin­ned against him: yea, though it were to euerlasting damnation.

3. In so much, that whatsoeuer means, yet God is to be sought to, for ease and fauour.

This iudgement is heere with limita­tion of time. When, whereby is decla­red to vs, that God doth alwayes pu­nish.

1. Whereby he sheweth his long suf­fering, & our weakenes for if he should, we were neuer able to abide it.

2. That in breathing time betweene crosses, we should labour for spirituall [Page]wisedom, strength, faith, & patience, a­gainst the next affliction.

Thus much of the iudgement.

Now followeth the purenes, Pure, it is a kinde of borrowed speech, for things not mixed, but sheere and like them­selues, not as troubled mire, water, or fo­ming Sea, but as wine without water, and siluer without drosse.

The meaning is without any mixture of wrong doing, or vnrighteousnes, al­way keeping one tenor of vpright dea­ling, accepting no person, &c.

Who dareth doubt that God is thus? vvhen hee forbiddeth impurity to his creatures, whose inheritance with him is vndefiled, who cannot be seene, but by a pure hart.

1. Well, then take heede of charging God with iniustice, euen in the matter of reprobation, much more in thine owne crosses.

2. And endeuour to be pure and vp­right, like thy heauenly Father.

Thus much of Dauids iudging him selfe, worthy of punishment: now fol­loweth next originall, in the 5. & 6. v.

Touching this, the Prophet setteth it downe in two manner of speeches. I was borne in iniquitie: the second, And in sinne hath my Mother conceaued mee. Both which, are set out with the word behold.

But first let vs endeuour, to vnder­stand the words, so shall we better know the sence.

The word which is reade, borne, doth properly signifie, the time and greefe a­bout the deliuerie, and being brought in bed: so as that Dauids meaning is, as soone as hee approached the light, the darknes of sinne ouer-spread him.

Iniquitie, here doth signifie in the full and largest meaning of it, to wit, guilti­nes, that is, faultines, and deseruing pu­nishment, and withall proofes and cor­ruption to sinne.

Sinne, is the transgression of the law, and the same with iniquitie.

The other word, conceaued, properly cherished or heat, or warmed me, that is, in the wombe for the conception: and after, that is, as soone as euer the matter whereof I was made, was in the wombe, warme and enclosed, so soone and euen [Page]then began I to be tainted.

Not that bed company betweene his father & mother, and bed beneuolence (as some fondly haue thought) was sin: but euen from thence he was infected.

For the cleanest hand that is, sowing pure vvheate, cannot cause, but when it springeth, it will haue straw and chaffe. &c. Where-vpon it may seeme, that sin is drawne as well from the Mother as the Father: which the Papists seeme to denie. And whereas in the Rom. 5. it is ascribed to man, there I thinke the wo­man is to be included.

For the word behold, which is so vsual in the Scriptures, I take it not as manie learned men doe, to note a wonder, wheresoeuer it is set, but according to the plainenesse of the stile of the Scrip­ture, to set out a thing cōmonly known, or that which may be or shoulde bee knowne. Gene. 22, 7. Ecce me, almost 600. times in the Scriptures. As Luke, 7, 37. Iames 3, 3, 4. and so often else. Where in the same sence, as also heere, beeing in such a thing, as no seruaunt of God should or can be ignorant of.

The words thus opened, let vs come to the meaning of them altogether. The chiefe drift and intent is, to set out Da­uids first sin, which is heere noted to be, The iniquitie wherein he was borne, & the sin wherein his Mother conceiued him.

Which two manners of speech, shew one and the selfe same thing: vvhich in another sound of words, is called by the Diuines about S. Augustines time and since, Originall sin. Which how-soeuer Dauid saith is in himselfe, is not onelie true in him, but in all man-kinde, Christ onely excepted, as shortly we may per­ceiue.

Wee may haue in this verse a full set­ting out vnto vs what it is. For vvhen Dauid saith me, hee meaneth his vvhole person, soule and body, and when hee mentioneth iniquitie and sin, he meaneth fault deseruing of punishment, incli­ning to all corruption: and naming his mother & conception, hee sheweth that it came from the first Mother to all fol­lowing chyldren.

But first of the name, the learned wri­ters giueth vnto it, which though in fil­lables [Page]it be not in Scripture, is grounded there-vpon, as Gene. 6. & 8.

They call it originall, or of beginning, because it was from the beginning, as soone as euer the fault of Adam was.

It is one of the first things that is in the chylde in the conception.

It is the beginning of all sinnes, of deed and practise. And thus familiarly may be shewed vnto vs to be, A disorder of the whole man (touching matters of euerlast­ing life,) or a decay of the Image of GOD brought vpon all mankinde, (Christ onelie excepted) by the fall of Adam and Eue: Whereby they are subiect to the anger of God, and inclinable to any sin.

Disorder, doth signifie a swaruing frō that it was or should haue beene at the first, & a continuing so. Whereby is not onely the absence of goodnes and vp­rightnes, but 2. also the presence of sin and euill: and 3. inhability in it selfe to reforme it selfe. These might be proued but for shortnes fake.

In the mind was and should haue cō­tinued full knowledge of God to salua­tion, with the comprehension of Artes [Page]and creatures.

The will delighted in Gods will: the affections were stirred holily to their due obiects, in most due sort: The sences likewise, & all other practises were ther­after: but now most is lost, the contrary come in, and wil hardly be dispossessed.

The whole man, doth signifie soule and body, powers and parts. Gen. 6, 5, and 8, 21.

The first motions, Rom. 8.

The minde. Tit. 1, 15. And so of the rest.

Yet must not we so meane, as though the substance were impayred, or the number of faculties; But as in a poyso­ned Fountaine, there is the running, on­ly the wholesomnes is taken away: So are the same, but the soundnes for theyr worke to fit them to proper thinges in due sort, is lost.

All this while this must be remēbred, that wee vnderstand it of matters of the spirit, & euerlasting life: for otherwise, natural men haue many excellent parts, for knowledge of the worldly creatures, [Page]artes, policie, & such like. So 1, Cor. 2.14.

This commeth by the disobedience of Adam and Eue, in whose loynes vvee were, who is our roote with whom wee stand or fall, of whose iuyce wee sauour and relish. For as in matters of treason, the Father tainteth all the blood, so is it in this case.

The Parents propagate thys: neither is it as the Pellagians dreame, onely by imitation. Rom. 5.1. Tim, 2, 14.

And it spreadeth ouer all man-kinde, (Christ excepted) the virgine Marie is not free.

Besides, it subiecteth to the vvrath of God. Rom. 5. & 7. euen in the very re­generate. It is not imputed indeed, but yet there it is, howe soeuer the Triden­tine glosse, would corrupt the canoni­call text.

Lastly, it inclineth to sin, Rom. 7. this neuer could the Heathen vnderstand.

But heere questions are to be asked, and aunswered.

What is the proper seate of this sin?

An. The whole man, but especiallie, the minde and the will.

Against which cōmaundement is this sinne?

Answ. Against all and euery of them.

How commeth the soule to be infec­ted with sin, since it is immediatly crea­ted of God, & not begotten by the Pa­rents, as the body is?

Answ. Better it were to seeke to shake it off, since euery one must confesse, that he hath it, then curiously to search how he came by it.

Euen as to cure a sore, and lift out of a pit, rather then to stande questioning how those dangers came.

Some thinke, that this hunge vpon the appointment of GOD, who gaue all things to Adam, not for himselfe onely, but also for posteritie, not as a priuate man, but as the roote and head. Who standing, all other should continue with him, falling, bringeth all other downe: & because the soule is part of the party, the body infected causeth the soule to be so accounted. But this is not sufficient.

Others thinke that the soule is indeed created at the first pure, but yet weake, and assoone as euer it is ioyned to the [Page]body, receiueth tincture and infection. Both aunswers haue learned Authours, I like the last.

Can this sinne be quite taken away in this life?

Answ. No, so as it should not be, but is taken away so, as that in the elect and regenerate it is not imputed: for the re­liques (as the Fathers speake) are left to exercise vs with.

Thus much for the opening of the words, nowe for the meaning see what we may further learne.

1. In that Dauid, beeing checked for one sinne, thinketh of more, and euen the roote of all: he doth as others of the children of God doe and must doe: So seriously thinke of one sin, as that they finde out others: euen as when one v­seth a light to seeke some one thing, hee thereby seeth others. So thought Dauid of the sinnes of his youth. Psal. 25.7. and others. Gene. 42.21. & v. 9. Wherfore that is no good confession, that findeth not out daily more and more sinnes.

2. By the worde behold, wee must re­member that our originall sinne should [Page]be very well knowne, & throughly per­ceiued of vs, but it is quite otherwise, few or none perceiue it.

3. The more seeing into the hainous­nes of this sin, so we take heed of Flacius errours and others, is good profiting in grace, otherwise then the Papists are wont to lessen it.

4. Seeing this sin is so naturall, and en­graffed, bred in the bone, we had neede to arme our selues cōtinually against it.

5. Presume not too much of good na­turall dispositions in matters of the wor­ship of God, the best are infected with originall sinne, then which there is no worse poyson.

6. Parents must be careful, that as they naturally beget their children, and so in­fect them with original corruption they procure theyr regeneration to wash a­way the filth thereof by endeuouring to make thē pertake the merrits of Christ, and also the power of his death, to de­stroy the body of sin.

7. Neuer looke to be free in this life from it, neither be discouraged, if you take some foyles by it, wish to bee clo­thed [Page]vpon.

Thus much for the setting downe of this sin; now followeth the laying open of it, and making it more cleere.

Now the laying open of it is in the 6. verse, and is by cōparing with the quite contrary in the first creation, whereby the heynousnes of this will more cleere­ly appeare. For whereas GOD loueth truth in the inward affections, and tea­cheth wisedome in the secret hart, is not Dauid out of square, that from the first is confectioned with sin? What a shame is it, that Gods will by my faulte should be violated?

Now of opening, there is, 1. the mat­ter. 2. the notoriousnes of it, as before.

The matter is in two speeches. 1. Thou louest truth in the inwarde affections. 2. Thou teachest me wisedome.

But first come to the words.

Truth in Scriptures signifie diuersly, more then neede to be spoken off heere.

In this place I iudge it to be put for righteousnes, as that which in Gen. 24, 49. our English bookes haue truly: the 72. Interpreters, haue doing righteous­nes: [Page]so is truth taken, Ephe. 4.21. for true obedience, which is called righte­ousnes, ver. 24. so Isa. 26.2. the righte­ous Nation is said to keepe truth, by way of interpretation, to vvhich purpose looke, Isa. 59, 14. but doing of truth, Iohn, 3, 21. is most bright: so is it (I take it) heere sincere obedience actually per­formed to the law of God. It is called iustice, Eph. 4, 24. and is a part of the i­mage of God, by a metoninue of the ad­iunct for the subiect.

And is first heere named, because it is more manifest, though not more neces­sarie then wisedome.

Louest, in the preterfect tense, and is alwayes true and present in God: yet I take it, we may fitliest interpret it in the preterpluperfect tense: hadst loued, that is, didst alwayes so loue, as that at the first, thou createdst man in it, & art now angry with me, for hauing lost it: for I iudge the Prophet hath respect to the image of God at the creation.

Inward affections, in Hebrew the reines, some say, the hart strings: a trope shew­ing the seate of desire and affections, [Page]which they note, is in the kidnies, here­by the Prophet meaneth the will & af­fections.

Wisedome is knowledge mentioned. Col. 3.10. In the secret of my hart. The Hebrew is onely in the secret, meaning in deede the hart, which is hid and coue­red with a filme, that it doth not ap­peare, hee meaneth the minde and vn­derstanding.

Hast taught, I thinke for hadst taught, as before, respecting the creation.

These are the wordes nowe, because one thing is meant in both these man­ners of speech, therefore not curiously speaking of them asunder, let vs consi­der them both together, according to their intent.

The Prophet laboureth to set forth his corrupted estate, with that which was at the first creation: the which the Scrip­tures call by the image of God, which Dauid no doubt heere poynteth out.

Now to the image of, is the likenes to God, and was, 1. in Angels, 2. in men.

We only must consider of it, as it was in man, and is heere set downe to be [Page]truth, in the inward affections, & wise­dome in the secret hart.

Where by the way, the errour of the Anthropomorphites, thinking God like to mans body, is ouer-throwne, though Luther thinke they be falsely charged with this errour.

Now in this description of the image of God, we may consider in what parts, and what things this likenes is.

The parts are inward affections, and secret hart, that is, as we heard before, the disposition of the will, iudgement, and affections. In deede mans soule is a spirit somewhat like God, and had princedome ouer the creatures, as a sha­dow of Gods soueraignty, but the seate of likenes, most principally is the soule.

The things wherein the image is, first wisedome or knowledge, Col. 3, 10. which the deuill can tell, Gen. 3, 5. and heere is called wisedom, & is a full com­prehension of things to performance, of the will of God, for happy estate in Pa­radice.

This had with it vnderstanding of the morrall law, all Arts, knowledge of all [Page]creatures, as in Adam, and somewhat in Salomon.

And this was engraffed, that a man needed no maister.

The second is iustice, Eph. 4.24. full obedience to the will of God, in desi­ring, thinking, willing, nothing but gods will: this is heere called truth.

Now these things were looseable, and in deede were lost, which we neuer here shall fully recouer.

This is it which heere the Prophet so dolefully mourneth for.

• 1. Shall we nowe neede to be put in minde, that euery man ought to knowe these things, which few doe?
• 2. Or that alwayes thinking of this downefall, vvee shoulde continuallie mourne?
• 3. Besides, heere haue a glasse to trim our selues by, and a president where af­ter we ought all to fashion our selues.
• 4. And that in the practise heereof, we should begin at the reines, and heart, where the seate of these things are, other­wise wee bridle the horse at the wrong end.

5. Lastly, heere is matter enough for all a mans life time, so as that he cannot be idle, but had neede be repayring till he proue like God.

Thus much for the enlarging of ori­ginall sinne, and for the confession, and so for the first particuler part of this psalme, in the Prophets owne behalfe.

Now followeth the second particuler part, consisting of sundry sutes and de­sires vnto God, from the beginning of the 7. v. to the middle of the 14.

The first is, ver. 7. a most earnest de­sire, and hath two braunches, the first, for forgiuenes of sinnes, the second, for imputation of righteousnes, whereof both are conditionall, and presumed by faith.

The first, purge mee with hysophe, I shall be cleane: which is, as if it were, if thou purge me (as I perswade my selfe thou wilt) I shall be cleane, wherein the set­lednes of faith, as in all other petitions ensuingly made, is to be remembred, in vaine is it to pray, without some perswa­sion of being heard, when we haue cō­maundement to pray, promise to bee [Page]heard, and experience that others haue beene heard, as before hath beene de­clared.

Of the first, there be two members, whereof the one is cause, the other, the effect: the cause purging with Isope, whereof the one seemeth to be the prin­cipall, the other helping.

The principall, is purging, the signi­fication and forme whereof, is to be considered.

The signification sheweth, that hee desireth to be made cleane from fault: (for who is free?) but that it should not be imputed. Which though it be neuer in any party seuered from imputation, yet for teaching sake, it so may be.

The forme of the verbe, is the future tense, for the Imparatiue moode most vsually in scriptures, which declareth a full assurance and perswasion of faith.

The helping is Hisope, some transla­ted it Mosse, one thinketh it may bee Rosemary, whereof their legall sprink­lings, might be made: but the Author to the Hebrewes, taketh away all doubt, [Page]in the 9. chap. hauing the word Hysope.

For the better vnderstanding wherof, it will not be amisse, to haue recourse to the ceremoniall law, where, Leuit. 14.7. it is vsed, in purging of the leaprosie, and Numb. 19, 9. for lesser vncleanenesses, both which, no doubt Dauid thought of when he penned this. Iudging of his sinne as of leprosie, not neglecting the desire to be purged, euen from the least. Mention likevvise is made of Hysope, Exod. 12, 22. but the other meaning ought to like vs, for the 9. to the He­brewes.

But some man may say. Why is there so often mention of Hysope made?

Aun. Not for that it hath any force of it selfe to cleanse the soule, but hauing some naturall property to open and cleanse the body, vvas appoynted of God, as it were a sacramentall signe, and doth very fitly represent the blood of Christ, who cleanseth vs from all sinne, 1. Iohn, 1.9. so doe the bread and wine in the supper, water in baptisine, repre­sent Christ.

Nowe then this Hysope is not for it [Page]selfe, but to represent the sprinkling of the blood of Christ, 1, Pet, 1.2. Heb. 9. that is, the death and sufferings of Christ applyed.

So as that the Prophet desireth the Sa­crament of sprinkling, with the fruite thereof.

• 1. First therfore it is manifest, that he vnderstoode the ceremonies or Sacra­ments, as euery Christian should.
• 2. He knew that they all did tende to Christ.
• 3. And rather desired the fruit there­of, then rested in any outward act.

The Papists abuse this place for theyr holy water: 1, whereas all such legall ce­remonies are deade euerlastingly: 2. neither haue they any newe commaun­dement from God: 3. nor can they euer shewe, that the sprinckling for the acte done onely, (as in theyr holy water they imagine) did good to the soule.

Now in that the Prophet nameth this first, he teacheth that our care should be first and greatest for pardon of sinnes: then all other things follow.

Thus much of the cause.

Now followeth the effect, And I shal be cleane. Metaphor, that is, I shalbe free from fault.

Whereby he sheweth, 1, that by Christ hee shall be fully clensed, so as that hee shal need no other meanes to take away any remainder by occasion of sinne: no, there shall be no reliques to be satisfied for in Purgatory. 2. That this solely by Christ, for he speaketh it without doubt, that he shall be cleane: that is, by impu­tation.

This is the first branch, the second followeth. Wash me, and I shall be whiter then snow. this is, for imputation of righ­teousnes.

Heereof there are two parcells as be­fore: The first is the cause: the second, the effect.

The cause, is in the word wash, wher­by he eyther hath respect to the Priestes washings of themselues, or the leaprous persons: but of this enough before.

Which besides purging is mentioned, because that Christ came as well by wa­ter as blood. Iohn. 1, 15. Water signify­ing full holines.

The effect, I shall be whither then snow. A hyperbolicall metaphor, meaning, he shall be most perfectly, cleane.

Nowe by both these sentences, one thing is principally meant, as is often seene in the Scriptures. In both which, ioyntly we may consider, 1, the necessitie of this iustice, 2, the desire of it, 3, the commendation of it.

The necessitie of it appeareth, in that the Prophet maketh it his first suite, wherein alone is euerlasting happinesse. Psalm, 32. Rom. 4. So as that indeede without this, there can be no fauour loo­ked for at Gods hand. It is the wedding garment, and the one thing necessary: without the which, like Iacob in Esaues clothes, we neuer shall obtaine the bles­sing.

The desire of it followeth: Purge me with: wash mee. Wherein are 1, the per­son purging and washing: 2, the thing where with this purging is, Hysope: 3. the partie receiuing: I Dauid, purge me.

God, euen the vvhole Trinitie pur­geth, the Father for the Sonne, and by the holy Ghost.

And that onely. I, euen I, for mine owne sake, put away thy sinnes. Esay, 43.25.

God thus dooing this, is said in Scrip­tures to impute, that is, to account or reckon: and is a borowed kind of word taken from debts, or reckonings, as whē I owe a great sum and my suretie paieth it for me, by creditour cancelling or de­liuering my band, doth impute that pai­ment vnto mee. This is not a putatiue righteousnes, as the papists falsely charge it to bee, where they set themselues a­gainst God while theyr Priests take vp­on them the power and act of forgiuing sinnes.

The second is the thing where with this purging and washing is, and that is here by hysope & water, signifying vn­to vs, the full righteousnesse of Christ: which is his obedience vnto the death for vs.

Christ is God and man, his manhood suffering, his god-heade giuing merrite thereto.

The obedience is actiue or passiue: His actiue is the fulfilling of the morrall [Page]lawe, in the rigour of it.

His passiue righteousnes, are his suffe­rings, from the beginning of his incar­nation to his resurrection, which were verie many, very grieuous, and with the feeling of the anger of God, and becō­ming a curse.

Both these are counted to vs, to the, pardon of all sinnes fault, and punish­ment, and the counting of all righteous­nes and fauours with that.

Now that which is said of Christ, is to be vnderstoode of him alone, without mixture of any other thing whatsoeuer, nothing besides beeing able to make so white as Christes righteousnes.

The third thing, is the partie recea­uing, & that is Dauid, & heere as there, is imputation on Gods part, there must be application in the partie praying, viz. fayth. For as the sprinckling of the hy­sope and water was receiued, so must Christ be: heere therefore fayth is most necessary to be knowne: 1, the obiect: 2, the parts: 3, the properties of it.

The generall obiect of fayth, is the whole word of God, but more particuly [Page]the doctrine of saluation by Christ, as the marrow and pith of the Scriptures.

The parts of fayth are three: The first knowledge, which is a perceiuing of the meaning of the word of God, but espe­cially of saluation by Christ, which then we may iudge to be sound, when we can discerne falshood: when we rest vppon grounds of Scripture: vvhen nothing can driue vs from it.

The second, assent, with a ful perswa­sion that the former is true.

The third, affiance or application: whereby wee are perswaded, that the word of saluation is ours: and heere in­deede lyeth the chiefe force of Fayth; whereas the wicked may haue the other parts.

The properties follow: commonly it is small and weake.

2. It desireth to increase.

3. It maketh the hart to thinke most highly of Christ.

4. It will change the whole man.

The cōmendation of this iustice fol­loweth. I shall be whiter then snow.

Que. How can this be, seeing euerie [Page]where the Saints in Scriptures, doe disa­low theyr owne righteousnes, and are a­shamed of it?

Ans. Righteousnes is two fold, I, iu­stification: 2, sanctification.

That which the Saints mislike, is the imperfectnes of theyr sanctification, not of iustification, which can haue no ble­mish: indeed sanctification is neuer seue­red from a party iustified, yet it must be distinguished from iustification.

1. Gather then frō hence, that Chri­stes righteousnesse imputed vnto vs, is most perfect: & that God cannot in the rigour of his iustice, find fault with it, els could not the Prophet by it be so white.

2. When wee consider of righteous­nes, to abide by the iudgement of God all ours, if neuer so inwarde sanctifica­tion.

3. That perfectnes may stande with vnperfectnes, that is, perfectnes of iusti­fication, with imperfectnes of sanctifi­cation.

4. That all iustified parties, are iusti­fied equally, euery one pertaking the righteousnesse of Christ: as Marie and [Page]Rahab, Peter and the thiefe. It follow­eth not from hence, that glory should be equall.

Thus much of this perticuler peticion, the second followeth in the eyght verse. Make me to heare. &c.

This particuler desire, is for the fur­ther confirmation of the former: and is a fruite of that wherin we may consider to things: 1. That which is praied for. 2. The end.

That which is prayed for, is Make me, &c. The end, That the bones which thou hast. &c.

In that which is prayed for, wee may consider what is desired from God to be bestowed, then what of the Prophet to be receiued.

That which God is desired to giue, is to make to heare. That which the Pro­phet would require, is ioy & gladnes.

The maner of words, Thou shalt make mee heare, it is in sted of make mee to heare, by a very vsuall manner of speech in the Hebrew tongue.

Nowe surely, very fitly is this desire ioyned to the former, as in the 32. psal. [Page]after the doctrine of forgiuenes of sinns, reioycing. ver. 11. so Rom. 5, 3.1, Iohn, 1, 4. so as that without the former, this can neuer be, and where the other is, this is.

Howsoeuer the wordes heere stand, the first in nature, which the Prophet prayeth for, is ioy and gladnes.

Ioy and gladnes, though they much agree in one, yet is the latter some en­crease of the former.

Ioy, is a sweete motion in the soule, vpon opinion, of hauing some present good, which according to the cause and obiect, is diuers: for when nature is de­lighted, with any thing pleasing or pre­seruing it, then is naturall or fleshly ioy; so when the regenerate part is delighted with some grace or heauenly thing, this is holy or spirituall ioy, which is chiefely meant in this place: sometimes indeede God giueth comfort of this world, but it is not generall, nor simply to be pray­ed for. This is a fruite of faith: and is, Peace of conscience encreased, arising vpon the sweete feeling of Gods loue in Christ, whereby wee can be cheerefull [Page]in afflictions.

And that it is peace of conscience en­creased, it is cleare, bare peace is quiet­nes, ioy must needes be more, and ther­fore followeth vpon peace. Gal. 5, 22.

Besides, it is with such a feeling of the fauour of God, as that it is part euen of the Kingdome of God, Rom. 14, 17. and therefore by Peter, is called glorious ioy. 1, Pet . 1.

How it maketh to reioyce in afflicti­ons, Paul sheweth, Rom. 5, 3.

Nowe no doubt Dauid prayeth for this, as it should be in the children of God: for Paul, 1, Thes. 5, 16. requireth them to reioyce euermore: and in the Phi. 4.4. reioyce in the Lord, & againe I say, reioyce.

Hauing thus in some sort, seene the meaning of this first, wee cannot but learne somwhat by it.

1. And first, that howsoeuer all ioy haue some sweetnes, yet the Prophet desireth none that is of the worlde, so ought we to doe, and if God sent it, to endeuour to vse it a right, which is very hard.

2. Againe, in that he is thus earnest for this ioy, it appeareth, that either he had it not at all now, (as was most like­he, by reason of his greeuous sinne,) or not in such measure, as he longed for it. And sure it is, that nothing quayleth and alayeth this ioy, more then sinne.

3. A man may be in the fauour of God, and alwayes not feele ioy in the holy Ghost. Indeede it is an excellent gift, but such as many times Gods chil­dren vvant, though neuer they vvant matter to make them reioyce.

This is the first branch prayed for, the second is gladnes, this is encreased ioy. Hee feeling intollerable greefe for sinne, can neuer be satisfied, but wisheth all comfort to his broken heart: so did he, Psal 32, 11. and Phil. 4, 4.

Nowe in deede well might the Pro­phet be stirred thus vp to pray: for the sundry great causes of greefe, which hee might finde in himselfe: as other the children of God, who sometimes mat be brought so low, as to thinke that all Gods comforts are too little for them.

So as that men must not giue ouer, [Page]though sometimes they be brought so low.

Besides, it is a good signe, to finde the want, & long for the hauing of this ioy, and the more the better.

Now followeth the things, which on Gods part he prayeth for: Make me to heare, wherein is, 1. the Author, 2. the meanes.

The Author is God, who onely can giue this ioy, Iohn. 16.22. so as that it can neuer by any be taken away, to whō we must onely seeke.

The meanes is hearing, for this ioy beeing a fruite of faith, is bread, by the worde of fayth: which specially is the Gospell, so as all must attend thereto.

In that hee desireth to be made heare this ioy, whereas ioy indeede is rather in feeling, he sheweth that we must hang vpon the word, wayting against heere­after, to be full possessed of this ioy, here we heare of it: after we enter into it, ac­cording to that, Enter into the ioy of the Lord.

Thus much of the thing. Now follo­weth the end.

That the bones, &c. It is allegoricall, that is, one thing is said, and an other is meant.

The Prophets mind is, to finde some sweete comfort after great greefe: the better to set out this greefe, hee vseth a comparison of broken bones, which are meruailously painfull to any, in whom they are. And he seemeth to fetch this speech from the practise of Lyons, who first breake the bones, and then deuour: so saith Ezechiah, in his great greefe, Isa. 38, 13. he brake all my bones like a Ly­on: for so in Dan. 6, 24. are Lyons, said to haue broke the bones of Daniels e­nemies, or euer they cam to the ground. And therefore it is obserued, in the first booke of kings. 13, 27. that when the old Prophet came and found the body of the younger Prophet dead, that the Lyon had not eaten the carcasse, nor broken (for so the Hebrewes) that is, the bones of the Asse.

So as in the midst of this greefe of Dauid, hee seemeth to himselfe to see God, as a fierce Lyon to come vpon him, and put him in great paine, & more [Page]feare. All this is in the conscience, so as that vnlesse one haue felt the wound of spirit, he could hardly gesse that it shold haue such terrours.

See in Dauid, that the greatest greefes that are, doe not shew a desperate estate. God can euen bring to the gates of hell, and yet raise vp againe, as he did him.

And yet that it is a good thing, accor­ding to the greatnes of sinne, greatly to sorrow: Our Sauiour liked it in the wo­man, that vvashed his feete vvith her teares.

But alwayes in the midst of terrours, we must take heede wee be not driuen from God. And onely peere vpon our greefes: for Dauid nowe could pray, that these his bones might reioyce, that is, that he might feele as much comfort as he had felt sorrow: shewing, that as God can, so many times hee doth send meruailous ioy after greefe.

Thus much of the second petition, a third followeth. ver. 9. Hide thy face, &c. vvhich is in part a repetition, of that which was generally prayed for, in the first verse of the Psalm: and is in it selfe, [Page]a desire to haue pardon of sinne.

It consisteth of two branches, bearing the same fruite, and signifying the same thing: the first branch is, Hide thy face from my sinnes.

Which words are not in their proper meaning.

Face, is put for the eyes, and eyes for sight and knowledge: from hence ari­seth bewraying of mislike, for when we see a thing that displeaseth vs, wee be­wray our mislike by our countenaunce, and therefore Dauid would haue God not to looke vppon his sinne, least hee should, as he justly might, mislike him.

Hiding is, that Dauids sinns came not into Gods sight.

Que. But heere may be a question, howe can any thing couer Gods eyes, who is all eye, and euery where?

Aun. These things are not properly spoken, but to our capacitie, whereby Dauids desire, that God should not take knowledge of his sinnes, as hee should punish them, is set downe. Indeede no­thing can couer Gods eyes against his will, yet himselfe may shut his eyes, or [Page]wincke, as Acts, 17, 30. & though he can not chuse but know our sins, yet he may choose whether he will mislike vs (be­ing in Christ) or punish vs for them, which is the thing that Dauid desireth.

Nowe the onely veile that couereth Gods eyes, from beholding our sinnes, is Christ, and his righteousnes, which God the Father beholding doth so like, and take such pleasures in, as that he re­specteth not our vnworthines, nay loo­king through Christ, doth account vs worthy.

The other branch foloweth. Put away all min iniquities, vvhich because it was in the beginning of the Psalme, needeth not heere to be treated of.

Now followeth a fourth desire in the 10. verse. Create in me a cleane heart. &c. And this is for sanctification, as also hath two parts in it, whereof the one dooth serue to expound the other.

The former is, Create in me a cleane hart.

Hart, is not put for the fleshly part of the body, but for the soule, and not for the substance and powers, but qualities [Page]thereof, vvhich keepeth espcially resi­dence there. And though it be all ouer the body, yet hath it the chayre of estate in the hart, according to the Scriptures: otherwise then some Philosophers and Phisitions write, that it is in the braine.

So as that the Prophet here meaneth, the very fountaine and head-spring of life, and all functions thereof.

This is the more to be marked, for the order; in that hee desireth to haue the hart wrought vppon.

• 1. Because that without the hart, no­thing will be cleane in man.
• 2. With the hart, alwayes the rest of the body and soule followeth.

It is therefore all our duties to labour to haue our harts wrought vppon first. For as the hart in the body, & the roote in the tree first are made: so must it bee in grace, the hart and the soule must be setled first.

Afterward, hee prayeth to haue thys cleane: that is, free, not onely from the guilt of sinne, but from the filth & cor­ruption of it, which is specially meant.

Creating, to speak properly, is to make [Page]of nought, and is vsed heere vnproperly, the Prophet speaketh according to his owne feeling, and present iudgement of himselfe, as though he had lost all, & had no goodnes in himselfe. No doubt the prophets hart was in part cleane, though not so much as he desired.

These things thus opened, here com­meth a question first to be aunswered.

Qu. Whether Dauid could haue lost the cleanenesse of hart, hauing once had it?

An. No, the gifts & calling of God, that is, (as I take it) the gifts of effectual calling, are such, as God neuer repen­teth of, or taketh away. Fayth, hope, & charitie, are abiding gifts, as sure as the election of God, which is vnchangeable. Indeed, the children of God, if we only considered thē in themselues, with their enemies, might fall away, but beeing founded vpon the vnchangeable nature of God, and immutabilitie of his coun­sell, they cannot: the gates of hell shall not preuaile against them: the elect can not bee deceaued, or plucked out of Christes hands. Nay certaine it is, that [Page]Dauid did not actually leese his former cleanes, for sure it is, his hart smiting him, (as heere it did) so dooing before in lesse matters, it was not wholely voyde of cleanes: and againe, it could not pray for cleanes, if it were not some-what cleane.

This is most sure, that by grieuous sins, much filthines commeth to the soule, as by a boysterous winde a tree may leese his leaues, and some branches, so as that the partie sinning, may be brought into as great passions almost, as if he had lost all: but the desire of grace, is vnfallible certaintie of some grace of that kind.

The Prophet therefore desireth not a cleane hart because hee had it not in no sort: but because he could not so vvell perceiue it in himselfe, and take such cō­fort in it as he had done before: and for that he desired it a great deale more, then now he had it.

So learned men, and rich men, thinke themselues not learned, nor rich, in re­spect of that which they doe desire: and when the Sunne is vp, the Moone see­meth to haue no light.

VVell then, in that the Prophet desi­reth this cleane hart, whereas sundry o­ther parts were vncleane besides, hee sheweth, that, 1, Of all vncleannes, that which is of the hart is most filthy, there being as it were the common sinck of all sinne in a man, so as that howsoeuer the channels be clensed, if the draine be not, little cleannesse will be procured.

2. In that his filthinesse maketh him pray for fresh cleannes, as though hee had not any, see to what a passe some grosse sin may bring a man vnto, euen to doubt of his estate touching his clen­sing, and so being in the fauour of God.

3. No doubt it is a very hard thing to clense a hart, and onely able to be doone by God himselfe.

4. There is none but with Dauid, may finde filthinesse in his hart, from whence hee might desire to haue it pur­ged. For this purpose read, Mark. 7.21, 22. and 2. Cor. 7.2.

5. Now Dauid so prayeth for a cleane hart, as that hee dooth not neglect pure hands, &c. A pure hart, will clense the whole body and soule, wheresoeuer it is. [Page]As Psalme, 24.4.

6. Neuer can any of the chyldren of God, content themselues with the be­gun cleannes which they haue, but they will alwaies be growing in it.

7. Now seeing it is thus, it is our parts to desire cleannes as well as Dauid: for that with it, wee may see God. Math, 5.8. Looke Psalm, 24.4. Heb. 6.12.

8. Nowe God onely worketh this. E­zech. 36.26. By this worde fayth & spi­rit, regenerating and renuing.

Que. But heere a question may be made. Howe may one know, whether his hart be cleane, yea or no?

Aun. If hee haue the former thinges whereby it is wrought.

• 1. Besides, a cleane hart will desire to haue cleane hands, and so euery part, & power of soule and body.
• 2. Will hate euen the garment spot­ted of the flesh.
• 3. Will neuer flatter it selfe in secret.
• 4. Will be willing to be examined: vncleane persons will be loath to be foūd in their filth.

Thus much of the former part, the [Page]latter followeth, and is almost the same with the former. First somewhat for the words.

Spirit, among many things in Scrip­ture which it signifieth, is heere put for the motion & stirring of the mind. Luk. 9.55. Num. 14, 24.

Right, doth signifie setling, 1, in the fauour of God: 2. in the obedience of him.

Renue, that is, refresh: that which is some-what decayed and blemished , re­store it to the former perfection againe.

Within me, that is, such as may spred ouer my whole person.

Consider then, that seeing Dauid prayeth for his right Spirit, which is cō­stant, that there is such an one: and that one may haue it, and pray for it by faith.

That all are to labour to be constant, in perswasion of Gods loue to vs, and in performance of our duties to him.

That euen first thoughts, and rising motions, are to be looked vnto and or­dered. That these good motions wil fade & decay in vs. That we greatly need to haue them often renued in vs.

Thus much of the fourth peticion, nowe followeth the fift, in the 11. verse, and seemeth to be a deprecation or de­sire, to haue some kinde of punishment from him.

Some take it to be all one with that, which went before. Neuerthelesse, I take it, to be distinguished from the for­mer: for although some-times in one verse, the latter is all one with the for­mer, yet is it not wont so to be in diuers verses, and especially in such short scrip­tures, but vpon some speciall occasion.

This desire then containeth request, to haue perticuler iudgements or pu­nishments kept from the Prophet. For to the fault of sinne, belongeth diuers roddes and scourges, which the prophet heere feareth.

Now this desire hath two parts: The first, Cast me not away from thy presence. The other, Take not thy holy Spirit from me. In both which, the Prophet Dauid seemeth to haue respect to Gods dea­ling with Saule, whom he cast off from being King, as to haue the kingdome continued in his line, and from whom [Page]likewise, he tooke his good Spirit.

The presence or face of God in scrip­ture, signifieth sundry thinges, which were too long to recite. Heere it con­taineth three thinges: 1, the fauour of GOD: 2, the place of the worship of God, where the face and fauour may be perceiued: So Gene. 4.10.14. Iob. 1.3. 1. Sam. 26.19.

3. Seruice before or in the presence of God: within Dauid was his seruice, in gouerning the kingdome. So Math, 18, 10. Iob, 1.6. These the Prophet desi­reth not to leese.

Cast me not: take not these away from me in anger, otherwise, I shall endeuour to beare the losse patiently.

First nowe let vs learne by Dauid, cal­ling to minde Gods dealing towardes Saule, to profit, and to be the wiser, for Gods iudgements in others.

Let vs a little inquire, whether this fa­uour that the Prophet feareth to leese, be for and to saluation: or in things on­ly belonging to this life. For the clee­ring whereof, some sentences must first be set downe.

• 1. Dauid had the fauour of God to saluation.
• 2. Dauid could neuer fully, and for euer, leese it.
• 3. Dauid might haue the feeling of it, so impaired, as that hee might feare that he should loose it.

Neuerthelesse, this fauour is not heere meant: but that fauour, whereby God first gaue Dauid the Kingdome, aduan­cing him to the honour of being Gods Lieuetenant, to gouerne his people, in hauing God for his defence and grace, as Saul had for a time: which fauour a­mong outward things, is the greatest in the world.

This Dauid desireth, may not be ta­ken from him: 1, not so much for the Kingdomes sake, as that God might be­wray to others, that hee was displeased with Dauid.

2, That Dauid might not by occasi­ons heereof, cause the aduersaries to blaspheme.

3. That yet Dauid might haue his high place, frō whence he might make open confession, and acknowledging of [Page]his fault to all his kingdome.

Thus much for that question.

• 1. Now all that are aboue others, if they meane to keep their wealth, & ho­nours, in the fauour of God, they must take heede of sinne.
• 2. Since that Kingdomes are taken from Princes, and so meruailous chan­gings and troubles come, we had neede to pray for Kings, that they sinne not, & if they sinne, that they may repent.
• 3. That euen for sinnes, God taketh away outward fauours.
• 4. That in lesser matters, as any out­ward thing, it greeueth the seruaunt of God, to see any displeasure of God.

Spirit, doth heere signifie, the gift of the spirit, as else-where in scriptures.

As Saule therefore lost such gifts, so Dauid prayeth, he may not, to wit, loue of his Country, and people, prudence, courage, making good lawes, felicity, or good successe.

1. He teacheth vs then, that sinne de­serueth [Page]not onely the impairing of sa­uing graces, but the losse euen of gifts, meete for a mans particuler vocation: so God threatneth. Mal. 2.2. to curse their blessings, and saith, Ezech. 20.26. that he polluted them in their gifts: so Nabuchadnezer is said, to be turned in­to a beast. Dan. 4. that is, to loose the vse of reason, after the same manner, Naball became a sot, or a stone. 1, Sam. 25.

2. That euen the gifts of a mans cal­ling, are from the spirit of God: so as that the meanest calling, or gift belong­ing thereto, is not to be despised.

3. That euery one is to endeuour to haue, to preserue and encrease the gifts of his calling.

4. Now as all gifts are good, so those which are for the ordering of familie, Citty, or Kingdome, are most excel­lent.

5. Mention of the holy spirit, is made, to teach vs, that all duties are to be done holily.

They are done holily, when, 1. the kinde of life is warrantable by the word of God; that is, when it any way setteth [Page]out the glory of god, or procureth good to others.

2. The party performing any duty, is in Christ, and repenteth for sinnes.

3. He doth the duties for conscience to God, and as in the presence of God.

4. In the vnderstanding of duties, he calleth vpon God.

Hetherto the fift petition, the sixt fol­loweth. v. 11. Restore to me thy ioy of thy saluation, &c.

Wherein he desireth to haue the gifts of the spirit giuen him againe, which he had lost, by reason of his sinne, for sinne doth mightily daunt, and dull the graces of the spirit.

Of this petition, there are two parts. 1. to haue the ioy of Gods saluation, the other, to be established with Gods free spirit.

Restore, doth properly signifie, to re­turne, that which is not a mans owne, to the proper owner: but so can it not be taken heere;, for all things are properly Gods, nothing our owne heere. There­fore Dauid desireth to haue those things giuen him againe, which he had before, [Page]and hath now lost.

Ioy, doth signifie cheerefulnes of the hart, as v. 8. and with it alwayes seeking vpon conceit of want, hoping to haue in seeking, resting in hauing.

Saluation. doth not heere signifie, the estate of blessed life, but outward safety, when as the Prophet can, wanting any thing, come cheerefully to God, seeke to him, be perswaded of his helpe, & finde it: so is it. Exod. 14.13. Psal. 33. and that we may so vnderstand it, heere may ap­peare: 1. because that euerlasting salua­tion can neuer be lost, God for sinnes taketh away outward safety and deliue­rance.

2. God dooth threaten some such thing to Dauid by Nathan, 2, Sam. 12.10.11.

Now this outward saluation or safety spoken of, hath with it, 1. Gods promise to helpe, 2. and certaine performance thereof.

• 1. Note then that sinners not repen­ting, haue no security, euen of outward estate, nor can haue any heart to seeke vnto God: it is otherwise with the god­ly. [Page]God hedged Iob.
• 2. That Gods children, euen in their prosperity, ioy more in Gods fauour to them, then in all outward things.
• 3. Novve howsoeuer Dauid heere prayeth for outward things simply, hee vnderstandeth conditions, 1. according to the will of God, 2. as farre as God seeth good for him: 3. so alwayes by them, he may the more be perswaded of Gods loue to him, so must we.
• 4. Dauid ascribeth all outward safety to God, what meanes so euer he had, so must we.
• 5. Dauid felt Gods sauing of him. Men must not vse the benefits, without some feeling of them, that they may the more be thankfull for them.

Hetherto the former part: now fol­loweth the latter.

Stablish me with, &c. Wherein we may consider two thinges: the kinde of fa­uour hee prayeth for, and the matter wherein he would haue that fauour ap­peare.

The kinde is in the word stablish, and is a borrowed speech, signifying to make [Page]steedy, to holde by the hand, else hee should fall.

God vpholdeth all things by his word and power, and so doth he euery crea­ture, euen the wicked: but hee vphol­deth his Church and children, more e­specially with his grace, and loue as a mother, or nurse the child, which is like to fall: this vpholding or establishing, is vnderstoode heere.

Now this is the assistance of the holy Ghost, whereby the child of God is vp­held daily in the duties of the worship of God, and his perticuler calling.

This hath alwayes in it. 1. truth, 2. fre­quentation. 3. continuance, which is e­specially vnderstoode.

• 1. I gather then from hence, that frō the corruption of sinne in a man, a man may often fall into the same sinnes.
• 2. That God only can vphold thē. 1, they who desire to be vpheld by God, must lay theyr foundation in saluation by Christ. 2. They must vse all meanes.
• 3. That vnlesse a man be established, all is in vaine.

The matter wherein he would haue [Page]this fauour shewed, is Gods free spirit.

Spirit, doth signifie (I iudge) the moti­on of the minde stirred by the spirit of God, from whence all good thinges in vs should proceede.

Free, doth signifie, that which the La­tines call ingenious, which hath in it, 1. honesty, 2. cheerefulnes.

This if it be wanting, maymeth all duties.

This, sinne quencheth, so as whereso­euer this is absent, sinne is present.

All must endeuour for such a spirit, onely Christ and his spirit worketh such a one: vve may know it.

• 1. It alwayes will be busie in the da­ties of godlines, and ones priuate cal­ling.
• 2. It is glad, when it hath any occa­sion to doe such duty.
• 3. It is dilligent, first and last.
• 4. Needeth no great spurring on.
• 5. Doth thinges for the duties sake, and his calling.
• 6. Is not discouraged, though it suf­fer for well doing.
• 7. Will hold out, though it be alone.
• [Page]8. Alwayes maketh excuses from the busines of godlines, and perticuler cal­ling, not any other to excuse for them.

The 13. verse followeth, which is a di­gression, or swaruing aside a little from his continued desires, and contayneth a promise of Dauids, wherein is the dutie which Dauid promiseth, and the effect which he looketh for.

The promise is, To teach thy waies vn­to the wicked. The effect, And sinners shal be conuerted to thee.

Where we see by the way, 1, that true repentance is fruitfull: 2. nay, it wil not rest in it selfe, but stretch to others.

Now, in this dutie, we may mark the thing, the Prophet saith, hee will doe, & the parties, to whom.

The thing is, teaching Gods wayes: the parties are wicked, that is, sinners not repenting.

• 1. Who haue neede of teaching.
• 2. Whom we may be with by vertue of our calling, to doe them good.

Teach, a man is said to doe, when he causeth to learne. This a man doth, 1, by example: 2. in deede: 3. in word.

Here we must vnderstand it of word & example: 1, so as that we must speak things of instruction to others: 2. be the first our selues that must doe them: 3, now what kinde of teaching this should be, looke psalm 32.

4. So as that euery one shoulde bee carefull of the saluation of each other, & this worke may beseeme a King, beeing as carefull to teach as to correct.

Hee will teach, but thy wayes, that is, Gods wayes. Gods waies are eyther such as himselfe walketh in, or such as he will haue his seruaunts walke in.

Both may be well vnderstood in this place, so as that sinners ought to knowe how God dealeth with conuerts, and what course is to be taken, to continue in the pleasing of God.

Thus much for the dutie the effect is: And sinners shall be conuerted

Sinners are the same with the wicked, Heere might at large bee handled, the doctrine of the conuersion of a sinner to God, otherwise called repentance.

Some-what may heere briefelie bee touched.

Conuersion being said to be in men, is taken, 1, largely: 2, straitly.

Largely, for any change: Straitly, for that which in Scripture is called repen­tance. Some vnderstand it here, for that change which is in man, from the fee­ling of his owne wretchednes and mise­rie, to the mercy of God: this is true, but not sufficient and full.

But I take it to be vnderstoode in the second sence, as most often in the Scrip­tures, the Prophet most fitly setteth it out by turning to God.

Turning vnto, implieth a former tur­ning away, as indeede euery sinner is out of the way, whatsoeuer they seeme to themselues, or others.

This turning is indeede a change, not of the substance, nor of the powers, but only of die properties in desires & prac­tises of the soule and body.

The qualities and properties, which must be in a party throughly turned to God, are of the faculties, 1, to fit them­selues to theyr proper obiects, as to knowe, remember, see, and heare, &c. that which it shoulde: 2. to doe theyr [Page]duties in them cheerefully, and constant­ly.

This turning is to God, which is, whē a man in all things consulteth with the worde of God, and endeuoureth to doe all thereafter, neuer giuing ouer till in some sort he can so doe.

But that we may the better vnderstand this turning, let vs consider the causes, the parts, the properties, and the markes of it.

The principall, efficient, or making cause, is the Spirit of GOD, making a man a new. Iere. 31.18.

The instrumentall, is the word of god.

The matter, is the whole man in soule and body.

The forme, is according to the image of God.

The vtmost end, the glory of God: other middle ends, I, to certifie our own consciences touching our adoption: 2. to the edifying of our brethren.

The properties are many.

• 1. It beginneth from within, and is most carefull to haue the hart first tur­ned to God.
• [Page]2. It neuer can long lie hid, though it desire not much to shew it selfe.
• 3. It is alwayes increasing, auoyding the sinnes the party is most inclined vn­to: endeuouring for graces and duties most necessary.
• 4. In this life it is imperfect.
• 5. It is wise, & maketh great account of great, and smaller thinges, so prefer­ring the duties of the worship of God, as it neglecteth not the duties of particu­ler calling; and so performeth them, as yet the hart is principally to God.

The parts are, mortification, and vi­uification.

Mortification, is the continuall lesse­ning of the practise and power of sinne, and striketh all it can, at originall sin.

Viuification, is actually renuing and quickning to all holy duties, and appea­reth in the good desire, purpose, & en­deuour to do well, recouering it selfe af­ter slips.

Now followeth the properties, which cannot be perceiued easily in all.

• 1. Cannot be found in them who are not conuerted.
• [Page]2. Not easily in such as bee babes in Christ.
• 3. Not in any, while they are in the fit of grieuous temptations, especially, of perticularities.

In others they may be found, some of them are;

• 1. A willingnes to set a mans selfe in the presence of God, to thinke of death, the law, the latter iudgement, & hell.
• 2. A true hatred of sin, yea, of euery sin, and that in a mans owne selfe.
• 3. A desire of spirituall nourishment by the Word, and Sacraments.
• 4. A loue of such as are trulie conuer­ted.
• 5. A delight in heauenly things, and preferring them before the world.

Que. But heere a question may arise, whether sinners, when they knewe that Dauid was againe in fauour with God, did conuert?

Aun. Dauid speaketh not so much of the effect, as of the sufficient cause, and iust occasion: that it is hard for a man by the effect, to iudge that the meanes were neuer vsed. Good meanes may make [Page]one presume of a good end.

• 1. Now, if Dauid deemed, that vpon his finding fauour with God, sinners would turne, what might we doe vpon so many and great meanes?
• 2. Besides, Dauid sheweth, that the best thing for a sinner to doe, is to con­uert.
• 3. And that, if sinners conuert vpon the knowledge of Gods mercy to Da­uid, how would the godly profit?

Hetherto hath beene the digression, now followeth a feruent pericion in the former part of the 14. verse. Whereof are two parts.

The thing it selfe, and the Authour of the gyft.

The thing, is to bee deliuered from blood. Some learned Interpreters, by bloods, vnderstand tragicall examples, and bloody euents in Dauids stock and house: but they cannot well proue this. I thinke, it signifieth man-slaughter and murder. For Dauid now thought vpon the murdering of his most faithfull ser­uaunt Vriah, and slaughter of the other in his band. Thus are bloods often taken [Page]in the Scriptures. Gene. 4.10.

Dauid prayeth, that the fact be not laid to his charge. After generall confes­sion, a man must come to particulers.

• 1. Let vs then learne from hence, that seeing Dauid was aboue the compasse of mans law, and yet calleth himselfe to a reckoning for sinne by the worde of God, others so ought to doe.
• 2. What an horrible sin murder is.
• 3. Particuler sins knowne, must par­ticulerly be confessed.
• 4. The same sinnes wil often recourse, and accuse the conscience.

The Authour followeth; vvho is re­peated, with a speciall fauour of his.

The Authour is God, and is heere re­peated, as a note of fayth and boldnes in the Prophet, whereby he sheweth, that God can and will, and that Dauid loo­keth for helpe.

And the Prophet doth the rather re­peate it, 1, to affect himselfe with consi­deration of Gods maiestie, 2. & to stirre himselfe vp to pray with his hart, 3. and withall, to shew howe impatient fayth is of delayes.

Nowe this fauour, is saluation, 1. of soule, 2. of body.

Hetherto hath beene the second spe­ciall part of this Psalme, in petitions.

Nowe followeth the third, which is, thanksgiuing: from the latter part of the 14. verse, to the 18.

To this praysing, is there a passage made. ver. 14, 15, and a setting downe of the duty of praysing, in the rest.

The passage hath the profession of this duty, and correction of the speech.

The profession is in the latter part of the 14. verse, and hath in it. 1. the kind of duty. 2. the instrument. 3. the matter.

The kind of duty, is singing with ioy­fulnes, which hath great vehemencie, boldnes, and cheerefulnes.

Vehemencie, is in earnest setting of the minde.

Boldnes, in perswasion, that the duty pleaseth God.

Cheerefulnes, is whereby, we readily vpon the occasion giuen, breake out in­to the prayses of God, and are glad, that we haue occasion so to doe.

The instrument, is the tongue, the [Page]minde is not sufficient. 1. God will haue the whole man. 2. others must likewise by vs be prouoked.

Neither did the tongue only sing, but the hand plaied, so must we, all the waies wee can, testifie our desires of praysing God: but some man may say, What dooth musicke helpe, to the prayse of God?

Aunsw. Nothing simply. 1. by it the minde of the singer is shewed. 2. and sometime the minde dull, is stirred vp.

The matter, is the righteousnes of god. This is the Dittie of his song.

The iustice of God, doth heere signi­fie, the truth of God, in keeping his pro­mise. as Rom. 3, 25, 26. to wit, towards sinners repenting: so likewise in the Si­rian tongue, iustice is put for mercy.

• 1. Now Dauid thus singeth, euen in the house of his pilgrimage. Psal. 119.54.
• 2. He doth not therfore sing amarous songs.
• 3. Now indeede as all the statutes are to be our songs, that is, our delight to meditate in, so especially Gods promises of mercy toward repentant sinners.
• [Page]4. May not this be some comfort, that he calleth Gods mercy iustice: so as that hee shoulde not be iust, if hee were not mercifull to sinners, according to his promises?

Hetherto the profession of duty, now followeth the correction of speech. Open my lippes, &c. Wherein the Prophet closely reprooueth himselfe, in that, hee professed his endeuour of praysing god, whereas indeede this is the gift of God; so as that vnlesse God open the mouth, we cannot praise him.

This correction or mending of the speech, ascribeth all to God, the act, of opening the lippes, and the effect, my mouth shall shew thy praise.

Open my lippes, is a part for the whole, the Prophet prayeth for ability, suffici­ently to praise God.

• 1. No man of himselfe alone, can rightly praise God, naturall corruption will stop his mouth.
• 2. If a man cannot open his lippes to praise God aright. 2. much lesse can he direct his hart to please God. 3. surely he cannot compasse his outward man.
• [Page]3. And if a man cannot rightly open his mouth, let him not be hasty with it. Eccle. 5, 1.
• 4. How earnest would this man be to haue his hart ordered.

The effect followeth, wherein is, 1. the instrument, mouth. 2. the worke, shew­ing the praise of God.

Praysing, is acknowledging or witnes­sing of excellencie.

God is most excellent euery way.

Shewing forth, hath. 1. often repeating. 2. perticuler reckoning, 3. cleerely set­ting downe.

All which, we ought towards God to performe.

Thus much for the passage to the praise. Now followeth the setting down of the praise or thanksgiuing.

And that after two sorts, first, by way of deniall, then by affirming.

Both the denial & the affirming haue, 1. the thing. 2. the reason.

That which is the deniall, is in these words.

Thou desirest no sacrifice, though I would giue. Thou delightest not in burnt offerings: [Page]this part denieth the vnsufficient thing, to praise God. 1. by sacrifice. 2, by burnt offering.

The reason, for that God is not de­lighted with sacrifice, neyther wisheth burnt offerings.

I thinke the verse might better be de­stinguished thus. Thou art not deligh­ted with sacrifice, thou desirest no burnt offering, though I would giue it.

For the speech encreaseth, greater is burnt offering, than sacrifice.

But first knowe the meaning of the words.

Sacrifice, properly so called, is a part of the Iewish worship of God, whereby somewhat was offered to God.

It was of two sorts, 1. Propitiatorie, to procure fauour with God. 2, Gratulato­rie, to witnes, thanksgiuing to God.

The second is meant in this place, and that was sometimes called sacrifice, when some beast was killed, but part was re­serued for the offerer, part for the Priest, part offered to God.

That which in English is translated desirest, were better, art not delighted [Page]with, spoken after the manner of men: that is, doest neither commaund, that I should offer it, nor doost so approue of it, when I offer it.

That which is translated, delightest not in, were better wilt not, that is, doest not care for. We are wisely for all this, to vnderstand this denial: for it may seeme strange, that God should not like of that which himselfe commaunded, as sacri­fice and burnt offerings, &c.

First, therefore God liketh not these sacrifices onely, and for the deede done, as sundry performed them.

2. He liketh them not so much, as he doth the other, of a broken hart: for so denialls are by way of comparison. Look Hos. 6, 6. Ioel, 2, 13.1, Pet, 1, 12.

3. God liketh them not, as the Iewes many times performed them. Isa, 1, and 66. chapters.

Que. Did the Iewes rest onely in out­ward thinges, and had not those of the life to come?

Did the Iewes rest in outward things, without euerlasting life?

Aun. No, the elect Iewes enioy euer­lasting [Page]life, as well as any of vs shall.

Quest: What difference is betweene the Iewes and the Christians this way?

Aun: In the maine matters of salua­tion, nothing, the same God, the same Christ, the same spirit, the same worde, the same faith, hope, and charity, &c. In outwarde thinges somewhat; they had more Sacraments than the Christians: the outward matter of them was diuers, the continuance was not for euer, as the Christians are. Things were not so cleare among them, as among the Christians.

Quest: Why did God ordaine that, which after he did abolish?

Aun: The fulnes of time was not yet come, and God would break the proud hart of the Iewes, by these so many du­ties.

• 1, By this, wee may perceaue, that a man may doe duties, which God hath commaunded, & yet not please God.
• 2, That nothing wil please God from vs onely, for the deede done, without in­ward motion of the minde, with faith in Christ, with desire to please God by en­deuouring according to Gods com­maundements.
• [Page]3. Sometimes it so may fall out, that a man may omit som outward duty, with­out any great fault.
• 4, When there is some cause, that somewhat of the worship should not be performed, neuer omit the spirituall.
• 5, If in Dauids time sacrifices were not alwayes needfull, what shall we now thinke after Christ, of the abhominable sacrifice of the Masse.

Hetherto the part denying: now fol­loweth the affirming part, shewing what are the most acceptable sacrifices to god. Now this part hath in it, the reckoning vp of these sacrifices, and the commen­dation of them.

The commendation sheweth that, 1, they are sacrifices, that is, in steede of all, 2, of God, 3, such as God despiseth not.

The spirit and hart signifie as before, in verse, 10. Broken, and Contrite: spee­ches taken from things, beaten into di­uers peeces.

Contrite, beaten as it were to dust or powder.

Broken, is opposite to solide and hard, [Page]vvhich yeeldeth vvith much adoe: of which fort, is euery mans hart by nature. Hence are these speeches, A brasen fore­head, an yron sinew.

The better to know what this contrite hart is, let vs first set downe what it is, 2, how it is gotten, 3. how it is tried.

A contrite heart, is voyde of any con­ceit of it owne worthines. Luke, 10.

It thinketh it selfe worthy of any pu­nishment. Eze. 20, 43.

It esteemeth all it owne thinges most base. Esay, 6, 41, Phil. 3.

It followeth the word of God into all formes. Nehe. 8.9.

It is comforted at the least signe of Gods fauour. 2, Reg, 20, 19.

It is cast down at the least signe of his displeasure. 2, Reg. 22, 19.

It is easily vpon iust occasion, moued with affections of loue, feare, ioy, hope, &c. Psal, 12, 4.2, Sam. 15. Psal. 119 often.

It is alwayes full of pitty to others. Ier. 9.2, Cor. 11.

It maketh conscience of smal thinges. Psalm, 19.

It is gotten, onely by the worke of the [Page]holy Ghost. Eze. 11, 19. Ioh. 3.6.

The Spirit worketh, 1, without mea­nes in infants, as in Iohn Baptist. 2. By meanes of the Word, preparatorily, and effectinglie.

The Law prepareth, the Gospel fini­sheth, and worketh grace, as Nilus ma­keth Egipt fruitful. Heereupon it is cal­led the ministrie of the Spirit. 2, Cor. 3.

A helping cause to these, are 1, priuity to a mans owne sinnes, infirmities, and slips; these keepe the hart the softer. 2. The crosse sanctified, as in Dauid and Ezechias.

Now heere is breaking and contrition in two degrees, to teach vs, howe we are to proceede, not to rest in a little brea­king, but to goe vnto grinding.

• 1. It is trved, for that it chiefely med­leth with it selfe strictly, & hath no ley­sure to looke to others: for it findeth it selfe so broken, that all paines is too lit­tle to make it vp, as in the publican, and the woman. Luke. 7.
• 2. It trembleth at the worde of God. Esay, 66.2. not onely at his workes: so did Elie, Dauid, Iosiah, Ezekiah, feare [Page]at the worde.
• 3. Is patient vnder affliction.
• 4. Looketh not to outward thinges, more then needes must.
• 5. Can abide no delay.
• 6. Cheereth vp it selfe only in Christ.
• 7. Is not hastie to vse inordinate mea­nes, but hangeth vpon God.

The commendation remaineth, first, that these are sacrifices; that is, one bro­ken hart is as good, nay better, then all the sacrifices in the world.

They are of God, that is, most excel­lent, as the hill of God, trees of GOD, noate an excellencie. They are the more excellent, for that they are, 1, of the grea­test price: 2, most harde to be perfor­med: 3, most rare.

God despiseth them not: it is a kinde of speech, where more then is spoken is vnderstoode. Thou despisest not: that is, thou maketh great account of. Esay, 57.15. So as none broken in hart, should be discouraged, since God doth like them.

Hetherto hath beene the greatest and first part of this Psalme, for the Prophet himselfe, nowe followeth that which is [Page]for the whole Church, from the begin­ning of the 18. verse, to the end of the 19, whereof are two parts, 1, peticions: 2. prayses.

Peticions, for Sion and Ierusalem.

The peticions for Sion, is to be fauou­rable to Sion for thy good pleasure.

Wherein are, 1, the thing, fauour: 2, the manner: for thy, or according to thy good pleasure.

But first wee may perceiue, it is our part to pray for others, as well as for our selues: 1, because of Gods commaunde­ment: 2, for that we are the better if o­thers be well: 3, we are members of one body, and God is all our Father: 4, but Dauid dooth this more particulerly, be­cause hee might feare, that for his sake, God would afflict Sion and Ierusalem.

Sion was the hill in the Cittie of Da­uid, where afterward was built the tem­ple, and now was the Tabernacle. It see­meth to be put heere for Church, and in that, 1, for persons: 2. for things.

Persons, are especially those, who are of the houshold of faith, and 1. those pa­rents, who beget to Sion, as faythfull [Page]Ministers furnished, and endeuouring to instruct in wholesome doctrine: not Wolues, not hirelings.

2. Nurcing Fathers & Mothers, Kings Queenes, and Magistrates.

3. Daughters of Sion, perticuler con­gregations. Those hee prayeth may first multiply, and secondly florish, for the Churches good.

The thinges are, 1, publishing of sa­uing doctrine: 2, frequenting holy as­semblies, for exercise of the word, pray­er, and Sacraments. 3. VVithstanding heresies. 4. Procuring godly gouern­ment of the Church.

The thing, Be fauourable, that is, giue these things: 2, continue them: 3, blesse them.

The maner, For thy good pleasure, not for our merrits. 2, In what measure thou thinkest good.

The peticion for Ierusalem foloweth, wherein we may consider, 1, the obiect, vvalls. 2. the act, build.

Ierusalem, the chiefe Cittie of Pali­stine, first called Salem, Gene, 14, 18, Psalm, 7.6. After that, it was called Iebus. [Page]Iudg. 19.10 and of these two names, Ie­ru­salem and Iebusalem: Though some thinke of the verbe Iire, and Shalom, which is, shal see peace, & it is in the du­all number, as Ramathaiim. 1. Sam. 1.

With this was after ioyned the citie of Dauid, so were there three cities in one.

Nowe this was once the ioy of the whole earth. Looke Psalme, 48, 1, 2, 3, and is taken properly, for the Cittie be­fore named: improperly, for heauenly or earthly Ierusalem.

In this place it is taken both wayes, for the City that then was, and a politicall state of the people of GOD for after­ward, as Esay, 2, 3. Psalm, 112, 3, 6.

A political state is a company of peo­ple well ordered, and furnished vvith things necessary for this present life.

Which may fitly be resembled to Ieru­salem: because, 1, that as Ierusalem had, so other states should haue Lawes from God: 2. that as in that Citie, so in o­thers God shoulde as it were keepe his Court: 3, where shoulde as it were keepe his Court: 3, where should be likewise the pure worship of God.

Forget not then that outward thinges [Page]come from God.

That wee are to hang vppon him for them by fayth.

So to seeke outward things, as chiefe­ly to haue care, for that which is for the common good.

Thus much for the Cittie, for which the prayer is made: now followeth the object and speciall thing prayed for: The walls of Ierusalem.

Walls, before gunnes were inuented, were the chiefe strength of the Citty: so as heere they are mentioned, for that which is the surest and safest.

• 1. For a politicke state, of which sort are, godly lawes, which are 1, grounded on the equitie of the worde of God: 2. which leaue least to men and Iudges dis­cretions: 3. which are most for the cō­mon benefit.
• 2. Good Magistrates for peace and warre, these must, 1, feare God: 2, hate couetousnes: 3. be dilligent: 4, respect no persons: 5, seeke the glory of God, and the good of the Country.
• 3. Continuall succession of good Princes.
• [Page]4. Loyaltie of subjects toward they, Soueraigne.
• 5. Repulsing of the open enemie: repressing priuie seditions wealth.
• 6. Bringing vp of chyldren in the feare of God. feare of God.
• 7. A life at all times framed according to the word of God.

The act followeth, Build: that is, if these be absent, giue them: 2, if they de­cay, restore them: 3, increase thē more and more, thou ô God, who only canst.

The thanksgiuing foloweth, verse 19. wherein is mention made 1, of the duty, 2, of the acceptance.

The duty is one and the selfe same of giuing prayse, and yet set downe in 4. branches: 1, offring sacrifices of righte­ousnes: 2, burnt offrings: 3, oblations: 4, offring of Calues.

Acceptance, Thou shalt accept them.

Mark, that as prayers so praises should be in common for the Church.

Que. How wil this agree with the 16, verse.

Aun. Looke the place.

Sacrifices of righteousnes, Psalm, 4, 6.

Such are offered according to the intent of Gods iust law.

In that whole burnt offerings were in prayse, we may perceaue, that we ought likewise to prayse God, 1. feruently, 2. with the whole heart, 3. though it be to our cost.

The acceptance is such, as God can­not mislike them. Looke Psal. 50, 25.

So as vpon this acceptance, Gods chil­dren should be encouraged to continue their duty of offering prayses, in bring­ing young bullocks.