Expositions Upon Divers Parts of Scripture, Part 1

Expositions Upon Divers Parts of Scripture · Part 1

AN EXPOSITION vppon the 51. Pſalme.

THE booke of Pſalmes is moſt excellent aboue the waight in gold, worthy of all to be knowne and learned by hart. Wherein are written of Chriſt (in whom are all the treaſures of wiſedom & knowledge, Col. 2.2.) Luke. 24.44. as Peter to that end quoteth it. Acts. 1, 20, and alſo Paule, Act, 13, 33. The authoritie whereof euen Chriſt himſelfe vſeth. Luke, 20, 42.

Whereof what the godly learned of former times hauehave thought, it were too long to write, and may be offenſiue in regard of the exceſſiue commendations aboue the reſt. And euen of late, (that noble men may finde ſome worth heerein) the right illuſtrious and godly Father of Iohn Caſimere, Countie Palatine of Rhene, thought good to hauehave it tranſlated alone into the Dutch tongue, to carrie with him in his boſome, as a ſitteſt companion, and to giuegive it to euerie of his ſeruaunts to reade, and learne therein.

Not onelyonly ſo, but before him, Coſmas the religious Biſhop of Conſtantinople, ſeeing many thinges to diſpleaſe him, and that without hope of redreſſe, giuing ouer his rochet of his owne accord, departed the Cittie, and bad his ſeruant, to carie away nothing of all the great goods gotten in his ſea, ſaue the Pſalter of Dauid. Hee iudged no vianes for a Chriſtian pilgrim ſo ſufficient as this one booke, Baſill.beeing, as indeede a wiſe and learned Father calleth it, the cō mon treaſure-houſe of all good inſtructions.

So as whoſoeuer ſhall not highly make account hereof, diſpleaſeth God, and hurteth himſelfe.

Now though this booke be like a boxe of Pearles, wherin none can diſpleaſe: yet for ſome purpoſes, one may be fitter then other: exerciſes of conſcience in the caſe of turning firſt vntounto God, or quickening and increaſing that, are ſpecially to be followed. Such is this Pſalme, hauing more varietie of neceſſarie matter then any ſo ſmal Scripture that I knowe, beeing as a man may tearme it, a conſcience or practicall Catechiſme, ſo ſuting theſe times, and eſpecially Gods children 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 Nazianzen did the Lamentations, to make him mourne.

But it is beſt to heare the Pſalme ſpeake for it ſelfe, both in the inſcription and Treatiſe.

The inſcription is, for or to the Maister of the Muſicke, a Pſalme of Dauid, when the Prophet Nathan came vntounto him, after he had gone in to Bathſheba.

And containeth in it fiue eſpeciall things; The partie to whom it was cōmitted; The kinde of Treatiſe; The Authour; The time; The occaſion.

The partie to whom it was committed, is in the Hebrew, Lamnatſeah, for the meaning whereof the learned doe not accord. Some expound it, him that excelleth or ouercommeth, to wit, in ſinging. Others, the Maiſter of the conſort quire or Muſicke, in ſuch a kind and courſe. What it is we may better vnderſtand by the 1, Chron, 15, 21. Matthithia, Eliphelet, and others, were ſet ouer the baſſe, & tenor, for that is the Shemimth, that is the eights or diapaſon, as the Muſitians call it. Where by the way we may perceiue, that the godly learned Interpreters at Geneua, miſtooke that Lamnatſeah, as it is in the Hebrew, and hauehave in theyr tranſlation made it a proper name.

Thus it was. The Muſicians by Dauid and Salomon afterward, were deuided, into companies and courſes, as may appeare, 1, Chron, 25, the cheefe of which companie vvas called as heere, hee that excelleth, that is, in that companie and kind of Muſicke, ſomwhat like the Chauntor or Maiſter p. 2of the children in Cathedrall Churches. Hence it commeth, that ſome pſalmes are to Ieduthim, to Corah, that is, committed to them.

Now they were committed to thē, to appoint the muſicke for the ſinging of them, a ſhadowe whereof is in the appointing of ſeruices in Cathedrall Churches. Looke 1, Chron, 16, 7. So as that they were committed to them for others, euen as Chriſt ſendeth to the Angels, Apocal, 2, 3, that is, the Paſtors, for the whole people and Church.

So doe the Prophets prophecie againſt ſome Kings, and yet for the people to.

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

Whereupon we may learne, that the booke of pſalmes is ſcripture inſpired by God, conteyning inſtruction for the people of God. This may further appeare, by the pſalme for the Sabbath, which is 92, by the 113, 114, 115, 116, 117, pſalmes, which the Iewes call their Haleluiah, and vvere ſung at the Paſſeouer, and are that hymne or ſong which is mentioned in the Goſpell, and alſo by other moe. Inſomuch, that ſometime in the perſon of Dauid, Chriſt & the Church are to be conſidered of vsus.

Further, ſuch pſalmes were committed to theſe Maſters of the Muſick, to require other to ſing them, and the Apoſtle, Col, 3, 16, requireth that wee ſhould ſpeake vntounto our ſelues, that is, amongſt our ſelues, one to another, in pſalms and hymnes, ſo as that it may be a great ſhame to vsus, if not ſtaying all ribaldrie ſongs and vaine ſonets, we procure not the pſalmes euen of others to be ſung. Dauid would not els ſo oft hauehave made it his exerciſe, and prouoked other thereto. And for the better directing our ſinging, we muſt doe it with vnderſtanding, Pſalme 47, 8, that is, firſt, that our ſelues may vnderſtand, otherwiſe, we were as good to …ol fa… or ſound as inſtruments doe.

Secondly, if wee be with companie, others muſt vnderſtand vsus, 1, Cor, 14, 15: And ſo muſt they vnderſtand vsus, as that our ſinging may be with grace, as Col, 3, 16, miniſtring occaſiō of profitable matter & inſtruction in grace.

Thirdly, it muſt be done with the hart. Col, 3, 16, with feeling affections and cheerefulneſſe.

Fourthly, it muſt be to the Lord, that is, the hart lifted vp vntounto God, and reſting in the ſound of Muſick, but hauing the minde ſet vponupon the matter.

Hence followeth, that euen in ſinging, it beeing to be performed to God, it ſhould be with great reuerence.

But heere one may maruaile, that Dauid, ſuch a great man as he was, whoſe credite ought to be preſerued to him ſelfe, and his people, ſhould commit a pſalme to others to be ſung, wherein his owne faults ſhould be to all poſteritie proclaimed and blazoned. No doubt it is, firſt to teach vsus, that euen the particuler examples of the Saints of GOD, hauehave vſe for common inſtruction, and now in this kind of Dauids fact, to learne ones owne infirmitie, howe diligent in ſearching ones owne ſelfe, howe ſeuere againſt himſelfe for faults, how deſirous to riſe after falls, eueryevery one ſhould be.

Secondly, that in ſome caſes a man may be acknown of his perſonall faults to others, and openly.

1 According as he hath offended publiquely, as Dauid did, or priuately.

2 When we be acknowne of our owne ſinnes & Gods mercies, to comfort others, as Paule dooth of his perſecuting.

3 To witnes our ſound and thorough turning to God, while we are not loath to be acknowne of our faultes, in the face of the world.

Thus much of the partie to whom this treaſure vvas committed of truſt, nowe foloweth the kinde of the enditing, it is ſaide to be a Pſalme.

A Pſalme is, when there is Muſicke ſet to a dittie: a ſong is (many times) muſicke or notes without dittie.

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 ſift, thus did the Lyricke Poets, Pyndarus, Horatius, p. 3make ditties for ſuch muſick.

But this is the difference, Dauids Muſicians had the gift of prophecying, as 1, Chro: 25, 1, 2, 3, that is, to open the Scriptures, and make godly ditties, for the vſe of the ſeruice of God, and did not onelyonly make noyſes in the Temple or Tabernacle. 1, Chron, 25, 5.

The inſtruments and voyce were, when there had been before ſome ſermon of the prayſing of God, to ſtir vp the people thereunto. Looke pſalme 57, 8, 9.

Why then ſhould not wee by all the meanes that God affoordeth, ſtir vp our dull harts to praiſe him?

Or ſhall Dauid hauehave ſuch priuate exerciſes of religion, as that he can pen mournfull ditties or Elegies, and ſhal not we likewiſe exerciſe our ſelues vntounto godlineſſe? ſomtimes ſearching out our ſinnes & bewayling them, gathering together the promiſes of God in Chriſt to beleeue in them, laboring to get particuler directions for eueryevery of our practiſes, enrolling Gods fauours to vsus, and returning prayſes for them.

The Authour or ſcribe was Dauid, a King and Prophet, bewayling his owne ſins, ſhewing vsus: 1, That kings ſhould confeſſe theyr ſinnes, and ſet themſelues a part to take knowledge of them, and mourning ouer them.

2 That the breach of the worde of God, is a ſinne in kings, as well as any other, ſo that murther, adultery, though neuer ſo cloſe, ſwearing breaking the Sabbaoth, pride, idleneſſe, &c, are ſinnes in them. What King either of Spaine or Fraunce, would hauehave doone as Dauid did? but yet ſo ought he.

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

The time was, when the Prophet Nathan had comne vntounto him, and not before. That is, that then hee penned this Pſalme, not that he did not before acknowledge & bewaile his ſin. For it is not likely, that a man as Dauid was, according to Gods owne hart, could continue ſo long (as ſome thinke Dauid did) in his ſinnes, without touch of heart. Looke 2, Sam: 11, 27.

Beſides; Dauids heart ſmit him preſently, in ſmaller matters, as for numbring of the people; wiſhing for water at the well of Bethlehem; cutting off the lap of Saules garment; & therfore it is moſt probable it did ſo in this thing.

Laſtly, vnleſſe Dauids hart had had ſome exerciſe before, it would hardly hauehave yeelded ſo preſently to Nathans reprehenſion: it was otherwiſe with Saul toward Samuel, with Adam and Eue to God.

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

Aunſw: No. God would hauehave the occaſion of blaſphemie giuen to the enemies by the death of Vriah, and the ſcandall to the people by the adultery of Bathſheba, taken away; and that Dauid ſhould be a patterne of effectuall conuerſion to all poſterities.

Where marke, that when men openly and notoriouſlie ſin, God will hauehave it as openly acknowledged. Was not it thus in Manaſſes, Peter, Paule, and diuers others?

This time is ſet out by circumlocution, to wit, that it was after that, Nathan came vntounto him, that is, ſome months after his fault with Bathſheba, and vponupon Vriah. According as likewiſe it falleth out with the children of God, ſundry times when they hauehave ſinned. Many yeeres there were before Manaſſes was touched, & ſome months before Paule was cōuerted after his perſecuting; the brethren of Ioſeph long after theyr vnkindneſſe to their brother, were grieued with themſelues. So that a man may be ſome while before he repent, and lie in ſome ſinne before he ſufficiently turne vntounto God, and be in ſome way of turning, and yet not fullie pleaſe God. Iehu did many good things, likewiſe the men that ſpied out the Land, ſaue Caleb and Ioſhua, … neither did all as they ought. Then hath a man true & full ſorrow for his ſin, when it is to conuerſion, and increaſing change. 2, Cor, 7, 9, 11.This the Apoſtle calleth godly, (other is worldly) ſorrow, and alwayes hath with it great care, great Apologie, p. 4indignation, feare, deſire, zeale, puniſhment, whereof we may ſpeake more particularly 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. 1, Reg 22, 8. 2. Reg. 19.2 2, Sam, 7, 2,2 Kgs 19:2Sometimes Kings could ſend for Prophets, Ichoſhaphat for Michaiah, Ezechiah to Eſaiah, and this our King and Prophet to Nathan: now Nathan is faine to come without ſending for, & goe by Gods commaundement onelyonly, ſo are all mens mindes readier to finde fauours and comforts, then be acknown and confeſſe their ſinnes, not indifferently liking of the companie and miniſterie of Prophets, but for their owne turnes and pleaſings.

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

And ſeeing that Dauid had need to be put in mind, 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 iudgement and behauiour, 2, Sam, 12, 2, darklie 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 hauehave heard all, but cut him off in the midſt; or if hee firſt had opened the fault, & not conuinced the iudgement, it might hauehave coſt him the ſetting on.

Can we 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 ones place. Thus did Iohn Baptiſt, Elias, and others.

Neither this onelyonly, but very hard wil it be, to bring great ones to ſee their faultes, Saule may teach vsus this. Theſe thinke not of ſinnes, they thinke their places excuſe them, and many ſuch fig-leaues hauehave they.

Yet for all this, men muſt endeuour that ſuch may know and amend their faults, who ſin not alone, but by example infect others.

But ſome may ſay, Why was Nathan ſent, rather then ſome other?

For his miniſterie and place, for gifts, and ſidelitie, as a knowne man meete to conuince the King.

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

Now marke the fruite, Dauid is rebuked and amendeth. So doth God bleſſe his owne ordinances, as to Saule, and Ahab, who ſomewhat yet by rebukes were reſtrained. Let none therefore make doubts in Gods buſineſſes, but go about them, and leaue the ſucceſſe to him who giueth it.

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

2 But put caſe they hearing the word doe ſeare, as Herod and Faelix, &c, after they forget: Gods children doe hide it vp, and make it of vſe and to rebuke, long after that they once hauehave heard it.

3 Or graunt the worldlings doe thinke vppon it, they are not reformed: the godly are.

The occaſion remaineth, which is both of Nathans meſſage, and Dauids enduring this Pſalme, to wit, his going in to Bathſhela. Where firſt mark the words, after the matter. The words are verie graue, honeſt, and ſeemely, giuing vsus to take knowledge of that which is not ſo comly to be ſpoken of. This phraſe is vſuall in the Scriptures, as Knowing.

p. 5It is a grace of ſpeech in ſeemely termes, Eyphemiſmos.to deliuer vnſeemely things: ſo Iob, 1, 5, bleſſing is put for the contrarie, as 1, Kings, 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 old Latines, for nothing, would ſay well; for no bodie, good ſucceſſe, and ſo other Nations: the Tuſcan Italians, call diſeaſes which they moſt loath, with more fauourable names, as the Falling ſickneſſe, Gods diſeaſe, and ſuch like.

1 How ought men therefore abſtaine from euil deedes, when the Spirit of GOD forbeareth euen the ordinary names of common ſinnes?

2 Nay a ſhame ſhall it be for vsus, not to leaue of all filthie ſpeech, and not ſo much as to name with liking any ſinne. Looke Exod: 23, 13, Hoſea, 2, 17, Pſalm, 16, 4.

3 So that if euen for termes a man ſhould looke to him ſelfe, the like care is to be had of companie, recreations, attire, diet, and ſuch things, wherein we may very ſoone offend.

The matter & meaning of the phraſe is, that Dauid ſinned in Bathſheba, and by occaſion thereof vponupon Vriah, giuing likewiſe cauſe to the enemies to blaſpheme. 2. Sam, 12.

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

2 Againe ſee, how one ſinne tolleth on another, Dauid little thought of murther at the firſt; but nowe to ſeeke a cloake for adulterie, he will commit that, yea not care for the glory of God in reſpect of his owne credit. Doubting in Eue bred diſobedience, and the miſerie of all mankind. Wherefore reſiſt ſinne in the beginning, it will too ſoone grow too ſtrong, and draw a long taile after it.

3 Beſides conſider that Dauid had (no doubt) of his priuie Chamber, whom hee vſed verie ſecretly for Bathſheba, as he dealt with Ioab for Vriah by priuate Letters, neither durſt thoſe parties be acknowne. Court ſinnes are manie times couert and cunning, and yet for all this, we ſee they come and breake out. It is therefore follie, ſinning to think to lie hid. Thou diddest it ſecretly (ſaith Nathan to Dauid, from the Lorde) but I will doe this (that is, 2. Sam. 12.12.2 Sam 12:12puniſh thee) before all Iſraell, and this ſunne.

Nay Kings themſelues cannot ſinne without marking by God, and in his time reuealing.

Now the partie with whom this ſinne was committed, is not to be neglected. Bathſheba, a vvoman not onelyonly of good houſe and place, whom Dauid the King after married, but a deuout woman, obſeruing the religious ſeruices of God in her purification, 2. Sam. 11.2.4.2 Sam 11:22 Sam 11:4verie wiſe and accompliſhed, as may appeare by the 31 of the Prouerbs, which ſeemeth to hauehave beene of her making, & yet ſhe is ouer-taken to folly.

1 Let good Ladies then take heede of daliance & courting. Sooner may they be ouercome then they thinke for: ſuch is the poyſon of euill companie and ſpeech, able to infect the chaſteſt in the world.

2 And if Dauid and Bathſheba commit follie, may we doubt but that there was a great deale more filthines then, in the Court? So it is, ſome one ſin appearing, may make vsus iudge of many cloſe. Reade ouer the whole eight chapter of the prophecie of Ezechiell. Where then many ſinnes breake out, know that many more are committed, vvhichwhich ſhould make vsus mourne at the filthineſſe of ſuch times.

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

Aun. There is no Dauid for all that, that hath not his Bathſheba, no Bathſheba that hath not her Dauid; that is, none is there, but taketh delight in ſome ſin or other. Idolatrie is whoredome, ſo is couetouſnes. Iam, 4.4.

Wherefore, let euerie one ſeeke to finde out the ſtrange fleſh his ſoule runneth after as his Bathſheba, which one may doe by applying the whole word of God to his whole ſelfe, conſtantly ſtudying and meditating thereupon, making more account of the witneſſe of our conſciences, then the iudgements of any other.

p. 6That ſhall we finde to be our Bathſheba or ſweet ſinne,

1 Which we will leaſt be acknown of, as in Saule for the Amalekites, Herod for Herodias, and ſuch like. So doe proude, couetous, & riotous perſons, excuſe, extenuate, or cloke their ſinnes.

2 Which though we take great heede, we ſhall eaſily offend in, as that of the tongue, Pſalm, 39, 23, Iam: 3, 8, So is it for anger in parties ſubiect thereto.

3 Which enemies waite to trap vsus moſt in, and can vpbraide vsus moſt with. They can ſooner ſee it, then wee our ſelues. Nature in eueryevery body ſootheth it ſelfe, & none but thinketh himſelfe faire, & his own breath ſweet. But eſpecially if thoſe whom wee iudge aduerſaries are godly and wiſe, as Elias to Ahab, & Michaiah, Iohn to Herod, there will be no error.

4 Beſides, in griefes of conſcience, that woundeth ſoareſt, which is from 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 ſinne in generall, and miſliking our owne known ſinnes in ſpeciall, wee forſake them all. Neither let vsus 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, poiſoned (as I may ſay) the whole world, ſhall we nouriſh any?

4 Indeed, if but all the world could diſcharge a man but from one ſinne, it were ſomewhat.

5 Or that but one ſin not remitted, did not damne: but it is quite otherwiſe.

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

Verſe. 1 Now followeth the Pſalme it ſelfe, which all is a moſt excellent and neceſſarie prayer, continually to be vſed for the matter of it, of all and eueryevery the children of God.

Whereof there are two parts. The firſt the generall propoſition braideth his people with the want thereof. Ezech: 16, 4, 9, and Ieremie requireth it, Iere: 4, 14 to be had. The ſpeech likewiſe is borrowed from things ſoiled, which being waſhed recouer theyr beautie: ſo the conſcience of man hauing pardon of ſinnes, hath againe his former hue. Heere is merciemercy on Gods part, waſhing fault, on our part, iniquities.

Waſhing, to omit all bodily clenſing, may for this place be vnderſtood, either of the waſhing of ſanctification, as is Eſay, 1, 16, Prou, 30, 12, or of the waſhing of iuſtification and forgiueneſſe of ſinnes, as Chriſt ſpeaketh, Iohn 13, 8, 10, which I take indeede to be the Prophets meaning, becauſe that it is the firſt waſhing neceſſarie: & that the other is mentioned afterward. And heere by the way it will not be amiſſe to open Chriſtes meaning in that place.

Firſt therefore he ſheweth, that this waſhing is meerelie neceſſary to ſaluation; when as the blood of Chriſt counted by God, and applied by the hand of faith, clenſeth the conſcience.

Secondly, Chriſt would hauehave Peter thus to be waſhed all ouer, head, hands & feete: and not onelyonly him, but as him, ſo all and eueryevery other.

Thirdly, that as in the bathes they ſcoured downe the filth from theyr bodies to the feete, and then waſhed alſo and clenſed them, ſo wee had neede, that not onelyonly groſſe ſinnes, but remnants thereof, ſhould more and more be purged away.

So as that wee may learne from hence: 1 Not to thinke of our ſinnes as ſmall things, which the longer they cleaue vntounto vsus, we hauing meanes againſt them and yet doe not leaue them, will coſt vsus more adoe ere wee can fully ſhake them off. Which as all the people of this our Land, ſo we of theſe places hereabouts had neede thinke of.

2 That as in waſhing, much rubbing & wringing is requiſite, ſo we muſt know, that before we can ſhake off the filth of ſin, many rubbings & wringings by afflictions muſt paſſe ouer our heads, & that we ſhould vſe our afflictions p. 8as ſope and lie, to ſcoure out the ſtaines of ſin thoroughly.

Beſides, in that the Prophet thus wiſheth to be waſhed … 1 He ſheweth that we are not ſlightly blemiſhed with ſin, but that we are quite ſtained, and as it were branded therewith. Looke Eſay 1, 18. Iere: 13, 2, 3.

2 And not onelyonly ſo, but if hee might be thoroughly clenſed from ſinne, hee careth not what befell him, let him be rubbed, wringed, beaten, ſo ſinne may be driuen out, it is his deſire.

3 Withall he ſheweth, that he deſireth not only to hauehave ſin (as it were) ſhauen, but plucked vp by the rootes, and the ſpots taken away.

4 He feareth leaſt ſomewhat remaine vnforgiuen, and filth vnwaſhed out: heere is feare commendable. Philip: 2, 12.

5 And beeing once waſhed, will neuer foule himſelfe.

From my ſinnes. Sinnes, that is, iniquitie, any thing ſwaruing from the rule of the word of God.

So as that the godly: 1 Alwaies examine themſelues, and endeuour to fit themſelues to the word of God.

2 Finde many kind of faultes to accuſe themſelues of, as may heere appeare by the ſundry names of ſinnes, as alſo Pſalme 32, 1, 2, and the number vſed.

The fourth ſpeech followeth, Clenſe mee from my ſin: in matter and meaning all one with the former. VVherein is likewiſe ſet downe the acknowledging of fault, & crauing of pardon.

Acknowledging of fault, as in the wordes my ſinne. The word in Hebrewe, is (Kata) which ſignifieth a miſſing of a marke one ſhoulde aime at. It is ſo properly vſed, Iudges the 20, 16. This marke is the word of God, Pſalm 119.15. They that put it in meeter thought of this. Now as he that hitteth not the marke, though he come neuer ſo neere, faileth of his aime: ſo booteth it not to come neer, if we touch not the word of God.

Learne then: 1 That the worde of God, muſt alwaies be in our eye, well knowne and vnderſtood.

2 That all our deuiſes, delights, ſpeeches, and practiſes, muſt be directed heereto.

3 And that the leaſt ſwaruing from thence, much more wandring, rouing, is a ſin. So as that none can be too preciſe.

Crauing pardon followeth, which hath in it, firſt a cloſe confeſſion of a more particuler fault, namely, vncleaneneſſe: for in that the Prophet deſireth to be clenſed, he acknowledgeth ſpecially that hee is vncleane: then a crauing of cleaneneſſe.

He ſeemeth in this manner of ſpeech to hauehave reſpect to the ceremonies of the Law, where ſundrie creatures liuing and without life, were counted vncleane, not ſo much in themſelues, as in regard of vſe to others.

A ſinner then is vncleane, that is, ſuch as cannot well be vſed to any good ſeruice, while he continueth ſo.

Firſt in regard that he diſpleaſeth God, whoſe commandement he hath broken.

Secondly, euen by the witneſſe of his owne conſcience, as the Lepers, Leuit: 13, 45, ſo as that himſelfe can do nothing with quiet conſcience. For as the Lepers, and other vncleane perſons, were not to meddle with any thing, except they would pollute and defile it: ſo is it with ſinners.

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

As likewiſe fourthly all the godly, and ſome wicked can iudge.

Note then that eueryevery ſinner, that is, whoſoeuer willingly reſteth in ſin, is vncleane, euen his very conſcience, as Tit: 1, 15, ſo as that likewiſe all things to them becom vncleane: neyther can they goe about any thing with good conſcience, while they abide in their ſinnes.

1 Shall not we then contemne vile perſons, Pſalm, 15, 4, fearing to be ſowred by their leauen? or ſhall wee hauehave fellowſhip with the vnfruitfull workers of darkneſſe?

2 Or not our ſelues forbeare all ſinne? Seeing eueryevery one dooth make vncleane, and anger defileth our ſeruice to p. 9God. Math. 5, 24.

3 Let not any ſinner looke to the ſhewe hee hath in the world, but to his cleaneneſſe before God, euen for his ſcandals toward men.

Thus much of the confeſſion of vncleaneneſſe, nowe followeth the deſire to be clenſed, which God commaundeth as neceſſarie. Eſay, 52, 11, and Iere: 13, 27, is likewiſe promiſed in Ezechiel, 36, 21, hoped for by the Prophet. Pſalme 19, 13. So as that we ſhould not beare euen the leaſt ſpotte, no not in others, Iude 23, much more not in our ſelues, beeing all to be preſented without ſpot, and in the white ſhining robes of Chriſt.

Now then, who ſeeth not himſelfe, to hauehave as much need as Dauid, or any? Wee eueryevery of vsus drinking in ſinne, &c. vvherefore we ought as earneſtly to deſire it, as euer he did. But firſt we muſt know what it is, namely, the purging of ones conſcience from dead works, to ſerue the liuing God. Hebr. 9, 14.

In which purging of conſcience, is witneſſe of the pardon of fault and counting righteous, with abilitie & cheerfulneſſe in all things to ſerue GOD: without both vvhichwhich the conſcience is vncleane.

Secondly, the ſprinkling of Chriſtes blood, Hebr, 9, 14, that is, the imputations on Gods part of Chriſtes ſufferings, and on our parts, the applying of them ſpecially vntounto vsus, as Ephe: 5, 25, 26. worketh this.

Thirdly, one is ſaid to be cleane: 1 For the word, Iohn 15, 3. 2 By faith. Acts 15, 9. 3 By the Spirit renewing. 1, Cor: 6, 11. So as that if wee want any, wee vvant our cleaneneſſe.

Thus much of the thing generally praied for, nowe followeth the partie to be conſidered, who is praied vntounto, and that is, GOD.

O God, that is, Father, Sonne, and holy Ghoſt. Father, from whom; Sonne, for whom; holy Ghoſt, by whom all good things doe come. Who onelyonly can and will ſhew fauour, & forgiue ſinnes; otherwiſe then the Papiſts teach that and yet notwithſtanding for the preſent, God euerie time granteth it not. They muſt taſt of gall and wormewood.

This is hard, but neceſſarie and profitable.

3 They feeling the ſweetneſſe of fauour, deſire it may be (as it is indeede) certaine. Fearing leaſt againe they ſhould leeſe it, which in no caſe they ſhall, 1 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 thy compaſsions.

Wherein is the

Thing.

Quantitie.

The thing is compaſſions, motherly pittifulneſſes, for the word is taken from Mothers or dams toward their young ones, which can hardly be told, but by mothers thēſelues.

Now theſe are ſundrie and verie ſweet.

It is verie hard to reckon vp the diuers kindneſſes of mothers to wayward children, but much more of GOD toward ſinners.

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

2 When they be throughly humbled, hee will not fullie nor finally forſake them.

3 He will watch ouer thē ſo, as then, ere euer they think of it, he will draw them to conuerſion: as in Paule, Aguſtine, Luther. So as that euen their ſinnes ſhal turne to their good.

4 He neuer caſteth them away for their ſundry ſlips, and receiueth them whenſoeuer they returne.

Now theſe are very, 1 Tender, euen as of a mother.

2 They are ſeaſonable.

3 Not alwaies to the will, but to the profit and good of the partie.

The quantitie followeth, the word vſed is Rab, & ſignifieth

Great.

Much.

Theſe mercies are great. 1 Becauſe they are frō a great p. 11God, to ſuch as we are, deſeruing the contrarie.

2 They laſt for euer. 3 They are in matters of verie great worth: to wit, ſaluation, as knowledge, faith, iuſtification, peace, ioy, patience, worth all the world. 4 They are to take away ſin, which is great.

Beſides, they are manie: firſt for number as before. Secondly, For that they are renued.

1 See then, how hainous ſome one ſin or other is, that to the pardon thereof, wee hauehave neede of great and much merciemercy.

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

3 And that whoſoeuer once craueth merciemercy, muſt alwaies ſeeke to hauehave it renued as his ſinnes renue, or els it is not ſufficient.

The fourth and laſt is much. Waſh me much. So as that a man of himſelfe, though he take Snow-water, and much Nitre, ſhall not of himſelfe be cleane. Chriſt therefore is like a purging fire, and like Fullers ſope, Mala. 3, 2. & Peter would hauehave his head & hands, beſide his feete, waſhed. Ioh. 13, 9. Whereof before, in the word waſh.

Hetherto hath beene the cheefe ſumme of the vvhole Pſalme.

Now followeth the more ſpeciall ſetting down of things neceſſarie, either for the Prophet himſelfe, and thoſe from the beginning of the 3. verſe, to the end of the 19, or for the Church in generall, in the two laſt.

For the Prophet himſelfe in particuler, and thoſe three. 1 Confeſſion of ſins. 2 Deſires or requeſts. 3 Thankſgiuing.

Confeſſion of ſinnes, from the beginning of the 3 verſe to the end of the 6.

This confeſſion of ſin is of

Actuall, in the part of the 3 and 4 verſes.

Originall, in the 5 & 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 downe the thing done, namelie, confeſſion, the manner and the helping cauſe, to wit, the beeing 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 faults, 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.

Queſt. Why doe you ſo earneſtly pray for fauour and forgiueneſſe?

Aun. I knowe my ſinnes better then any other dooth, how many and grieuous they are, I confeſſe them, this maketh me ſo earneſt.

Teaching vsus heereby, 1 The griefe and trouble of a broken ſpirit, Prou: 18, 14.

2 And that the greater the feeling of ſinne is, the more earneſt will the deſire of merciemercy be.

But marke that the Prophet confeſſeth, and that firſt, before he make any ſpeciall ſure.

Confeſſion of ſinne is alwaies neceſſarie, by Gods commaundement, it declareth that the partie is truly touched, as where there is ſmothering, one may doubt of feeling of ſin. It laieth open the ſore, that the plaiſter may be applied. The wicked alwaies conceale their faultes: the godlie are accuſers of themſelues, neither can they finde peace without it.

The manner of this confeſſion followeth, ſet downe in the Engliſh word Know: not fully, for the moſt wicked & vnrepentant knowe their ſinnes, and are neuer the better. Better were it therfore tranſlated, I make known to others, or acknowledge my ſinnes. VVell doe the Grammarians note, that in the Hebrew tongue, verbes of ſence (as knowing is) doe ſignifie action alſo. Pſalme, 1. God knoweth the way of the righteous, that is, approueth, or ſheweth that hee p. 12knoweth. So Luke 13, 25. I knowe you not, that is, I acknowledge not you, and ſo is it heere. I acknowledge. &c.

Now this indeed is the property of the children of God, to make knowne their ſinnes, Dan: 9, Paule, Manaſſes, &c.

In this acknowledging there is:

1 Knowledge, 1 That is, perceiuing by the worde of God, that the thing founde fault with is a ſin, all doe not preſently yeelde heereto, as Saule. 2 That this ſinne doth deſerue euerlaſting damnation.

2 Application of the knowledge of the grieuouſneſſe of ſinnes to our owne ſelues, wherein eſpecially conſiſteth acknowledging. This is harder then the former. Better may one in generall know ſin, then that himſelfe in particuler hath committed it, and yet this is neceſſarie. For this end are priuate meſſages to Dauid, Ahab, Herod, &c.

Nowe this application, or acknowledging, muſt hauehave ſundrie properties.

1 It muſt proceede from the hatred of ſin. Take heede of confeſſing ſinnes in ieſting or boaſting: it is as in a vomit caſting out things enemies to the ſtomacke.

2 With faith in the promiſes of merciemercy in Chriſt, otherwiſe deſpaire will aſſault.

3 From a ſetled iudgement, no light opinion, that our ſelues are ſinners.

4 According to the thinges wee are rebuked of by the Worde, as it was with Dauid toward Nathan, not taking exception againſt his charge.

5 Franke, not by compulſion, but of our owne accord.

6 Without excuſe, or leſſening our fault, nay rather with exaggerating.

7 VVithout delay, preſently.

8 VVithout opinion of deſert for acknowledging ſake. Thus much of the manner: nowe followeth the helping cauſe, which is the beeing of his ſin euer before him, this made him the rather to confeſſe, becauſe his ſinne was alwaies before the eyes of his minde & conſcience, neyther could he find eaſe, till by confeſſion he had ſet them aſide.

Of this cauſe we may ſee, the

Kinde.

Propertie.

of it

Beeing before, or in his eyes.

Euer.

Sin is before one, 1 When one who hath ſinned, calleth his owne ſinne to minde, and of purpoſe ſearcheth his hart to that end, to humble himſelfe. 2 When the conſcience keepeth recorde againſt a mans will, and ſo checketh him. 3 VVhen God in merciemercy (the partie not thinking of it) vſeth ſome meanes, as Nathan to Dauid, Elias to Ahab, to make them for euer after to thinke therof. All which I take it are meant heere.

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

So as that no maruaile, if ſometimes Gods children hauehave not their ſinnes in their eyes. They muſt pray to hauehave their eyes opened.

Let vsus beſides conſider, 1 Howe neceſſarie this merciemercy of God is, to pricke our harts to true conuerſion, elſe ſhall wee not ſee our ſinnes.

2 The force of ſinne once knowne, it will neuer leaue checking the conſcience, till it be throughly taken away.

3 And that if we will be like the children of God, vvee muſt often call our ſinnes to minde, and exerciſe our ſelues thereabout, not ſeeke to forget them, or driue them out of our mind.

Hetherto is the manner, the perſons follow, firſt confeſſing. I Dauid, a King, who had done this matter ſecretlie that few knew of it, whom no mans lawe could make mee to doe as I doe, and might ſeeme to ſhame my ſelfe in that I doe, I, for all that, doe confeſſe my ſinnes.

It is cleere then, 1 That Kings, and the greateſt in the world, ought to confeſſe their ſins. 2 Though they might without being detected conceale it. 3 And that the quiet of their conſcience, ſhould more be regarded, then all their honour and reputation, eſpecially in compariſon with the p. 13glorie of GOD.

The ſecond, to whom confeſſion is made, & that verſe 4. Now this perſon is God, not a Prieſt, to whom though, in ſome caſes we may confeſſe:

1 If we hauehave ſcandalized or wronged him.

2 If we endeuour to cōfort him, by reckning our faults▪ and Gods mercies.

3 Or if we deſire comfort from him.

4 Or deſire him to pray for vsus.

Not, 1 vvith conceit, that hee hath power to forgiue our ſinnes.

2 Or with iudging that we ought to be acknown of euerie particuler.

3 Neither with opinion that heereby wee deſerue anic thing.

4 Or are willing to hauehave penance enioyed to make ſatisfaction.

To God confeſſion is to be made, 1 For the comaundement ſake, 2 Becauſe all ſinnes are moſt againſt him, 3 He taketh knowledge of all ſinnes, 4 Hee is able to forgiue them, 5 He promiſeth ſo to doe. 6 And he hath ſo done to Dauid. 2, Sam, 12, 13, and others.

The partie is God, who is ſet out heere, partly by

Repetition.

Singularitie.

Repetition in theſe words, Against thee, thee onelyonly, which manner of ſpeech bewrayeth an earneſt affection of the hart, as not beeing able to containe it ſelfe, great indignation againſt himſelfe, ſo as that he ſeeth hee hath broken the Law of God, procured his diſpleaſure, and yet perſwaſion of fauour, otherwiſe he durſt not thus be acknowne.

So as that all confeſſion ſhould be earneſt, and in faith, beſides the properties we had before.

The ſingularitie of this partie followeth, in that it is ſaid, Against thee, thee onelyonly, which all doe not expounde alike. Some against thee, who onelyonly knoweſt what I hauehave done. Who ſinne is verie headlong, ſuddenly frō thoughts it wil come to outward act: 3 That none, but ſhould withſtand euen inward corruptions, Atheiſme, prophaneneſſe, vnbeleefe, hypocriſie, &c.

Now followeth the forme, In thine eyes, O God.

God properly hath no eyes, but parts of the body are ſayd in the ſcripture to be in God, for their workes ſake. As becauſe the eye is an inſtrument of knowledge, therefore 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 ſin, which is againſt his will written and reuealed.

1 Learne then, that all men ſin God looking on. Sin is in his eyes. 1 So as that all ſinners, ought to be afraid, when they ſinne. 2 The godly ought to be verie warie. 3 And to knowe, that as ſinnes committed, are in his eyes, ſo are good deedes, that the conſcience of his knowledge, ought to ſupport men in their good dealing, againſt all hard cenſures of the world.

2 And that God is verie long ſuffering, who ſeeing ſo manie ſinnes, for all that ſpareth them.

3 And that Dauid cōſidering this, had wonderful griefe, which we well may examine, by 2, Cor: 7, 11, & forward. Where are ſundrie workes of this godly griefe ſet downe. The firſt whereof is care, that is, mature and conuenient diligence, to correct his fault, and to take away the ſcandall, to the which is thwart and contrarie, when a man not well vnderſtanding his ſinne, can confeſſe, but deferreth to redreſſe it.

The ſecond, the Interpreters call cleering, in the originall it is a ſpeech of defence for a mans ſelfe, whereby one may be iuſtly excuſed. Now this is when a man confeſſeth his fault, craueth forgiueneſſe, applieth Chriſtes merits, taketh heede of the like ſin euer after: otherwiſe then when in worldly matters, men denie or leſſen their ſinnes.

The third is indignation, to wit, a practiſe of holie anger againſt our ſelues, wherby we often blame our ſelues, miſlike, p. 15euen hate our ſelues, and iudge our ſelues worthie of any puniſhment: heereuppon, all that we doe, diſpleaſeth our ſelues.

The fourth is feare, which is a ſtirring of the conſcience, wherby we forecaſt all worſt things vntounto our ſelues, doubting leaſt God ſhould not giuegive vsus repentance and forgiueneſſe, and thinking that mens, and Gods anger, might breake out vponupon vsus.

The fift is great deſire, that is, a longing to ſatisfie Paul and all other, who might any way take knowledge of their ſin, with deſire to be reſtored to their fauours and likings.

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

The laſt is reuenge, a voluntarie practiſe of all duties to keepe the bodie vnderunder, and preuent all like occaſions for afterward.

Thus much of repeating his fault, nowe followeth his iudging of himſelfe, worthy of any puniſhment: and that is, by reckoning vp, wherein God might correct him by word or deede. 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 me by Nathan, or taking away the child by death, or whatſoeuer els.

But the words and phraſe muſt be opened firſt.

This ſmall worde (that) is ſometimes for end or intent, ſometimes for conſequent and euent, as in this place. For Dauid did not ſin to that intent, that hee might make God to be or to appeare iuſt: but when hee had ſinned, then whatſoeuer hee ſhould doe or ſay to Dauid, were iuſt and deſerued.

But heere is a doubt. One would thinke that Paul in the 3 to the Romans and the fourth verſe, doth otherwiſe read and apply this place, then ſeemeth to hauehave beene Dauids meaning. Looke the place.

Aun. Indeede he alledgeth the place according to the tranſlation of the Seauentie-two Interpreters, which then was moſt commonly vſed in the Church; which though it …ad ſome differing ſound in words from the Hebrew, yet the ſence not much varying, he thought good to vſe.

But for the application of it, Paule ſeemeth to me to doe that which our Sauiour Chriſt in a like caſe doth, Math, 4, 10. where our Sauiour ſeemeth to inſert the worde (onelyonly) 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, Paule maketh a generall, that ſo it is in all parties, that God will be iuſtified, and ouercome. &c.

Others interprete it otherwiſe, as though the Prophet ſhould vnderſtand this word I confeſſe, and then ſhould follow, that thou maiest be iustified, that I muſt needes acknowledge thou art iust, &c.

But I take it that the Prophet hath regard to the ſecond of Sam: 12 chap: 11, 12, 13, 14, 15, &c. where God hauing threatened and taken away the child, yet Dauid for all this confeſſeth God to be iuſt, &c.

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

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

That thou mightest be iustified when thou ſpeakest: but firſt open the words.

Iustified, (not to reckon vp the ſundry meanings of it in diuers places of Scripture) dooth heere ſignifie, that thou oughteſt to be counted & iudged righteous, ſpeaking not falſely, neuer too ſharply or hardly.

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

Speech heere (I take) is put for fault-finding, or reproouing, p. 16as by Nathan. The meaning is, whatſoeuer thy words are, yet notwithſtanding, euen by and in them, thou ſhalt be found and iudged iuſt.

It may appeare thē by this, 1 That as Dauid was ſharplie rebuked from God by Nathan, ſo ſundry times are other the children of God, as Peter by Paule, &c, and this muſt they looke for, if not perſonally by worde, yet in the open miniſterie, or in their priuate conſciences. So are the Phariſes called Vipers, the Galathians fooliſh, &c.

2 Dauid would ſhew, that his iudgement did differ from the multitude, who thinke that God is ſomtime too ſharp, for indeede ſo doe they, as Caine, and Iob in his impatiencie. Take heede then, while we fret and charge God fooliſhlie 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 Miniſters ſpeeches and rebukes, taken out of Gods word, are from God himſelfe.

And therefore ſhould be, 1 Patiently heard. 2 Taken to hart. 3 Made vſe of for life.

4 That whatſoeuer the world or our fleſh would moue vsus vntounto, alwayes ſhould wee acknowledge God to be iuſt and vpright.

Now foloweth Dauids ſubmitting to the iuſtice of Gods deedes, and pure when thou iudgest.

As if he ſhould ſay, whatſoeuer thou ſhouldeſt doe vntounto me, yet muſt I acknowledge thee iuſt, and vpright, much more in that thou wilt not let the adulterous birth to liue. For God being infinite, might inflict infinite puniſhment, but beeing good and iuſt, can doe nothing but that which is moſt good and excellent.

All that Dauid ſaith, is in this ſpeech, When thou iudgest thou art pure.

Wherein are 2. things aſcribed to God,

Iudgement.

Pureneſſe.

Iudgement is taken two wayes, 1 Properly, for giuing ſentence in a thing, as Luke 19, 22.

2 Not properly. And then the part for the 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 world, or ordereth the world without the Sonne, but by and with him. So is it Pſalme 98, 9, and oftentimes els where in the Scripture.

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

Aunſ. Dauid ſpeaketh of God eſſentially, Chriſt ſpeaketh of the Father perſonally, ſo as there is no odds. For the whole Trinitie iudgeth.

And that God doth iudge the world, it is cleere, Gen, 18 25, Pſalm, 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.

Know then, 1 That nothing commeth by chaunce.

2 That all things howſoeuer they ſeeme to vsus, of GOD are moſt wiſely done. Though I take it, that iudging here is yet ſomewhat more particularly taken for correcting, as 1, Cor: 11, 29, that which is tranſlated dammation, indeede is iudgement, that is, correction, ſo Pet: 1, 4, 17, iudgement must begin, that is, correction, at the houſe of God.

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

2 And that thereupon we ought alwaies to be patient. I held my peace becauſe thou diddest it. I will beare the wrath of the Lord, becauſe I hauehave ſinned against him. Yea, though it were to euerlaſting damnation.

3 Inſomuch that whatſoeuer meanes, yet GOD is to be ſought to for eaſe and fauour.

This iudgement is heere, with limitation of time, When. Whereby is declared vntounto vsus, 1 That GOD doth not alwaies puniſh. Whereby he ſheweth his long ſuffering, & our weakeneſſe: for if he ſhould, we were neuer able to abide it.

2 That in the breathing time betweene croſſes, vvee p. 17ſhould labour for ſpirituall wiſedome, ſtrength, faith, patience, againſt the next affliction.

Thus much of the iudgement, nowe followeth the pureneſſe.

Pure, it is a borrowed kinde of ſpeech, from thinges not mixed, but ſheere, and like themſelues, not as troubled m… rie water, or foming ſea, but as wine without water, ſiluer without droſſe.

The meaning is, without any mixture of wrong dooing, or vnrighteouſneſſe, alwaies keeping one tenor of vpright dealing, accepting no perſon. &c.

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

1 VVell 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 himſelfe worthy of puniſhment, now follow the ſinnes which he doth confeſſe: and firſt actuall, in the 4 verſe: next, originall, in the 5, & 6, verſes.

Touching this, the Prophet firſt ſetteth it downe, then hee layeth it open. Hee ſetteth it downe in two manners of ſpeech; Firſt, I was borne in iniquitie: the ſeconde, and in ſame hath my Mother conceiued mee: both which are ſet out with the word, behold.

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

The word which is read, borne, dooth properly ſignifie the time and griefe about the deliuerie, and being brought in bed. So as that Dauids meaning is, as ſoone as he approched to the light, the darkneſſe of ſinne ouer-ſpred him.

Iniquitie, dooth heere ſignifie in the full and largeſt meaning of it, to wit, guiltineſſe, that is, faultineſſe, and deſeruing puniſhment, & withall, pronenes & corruption to ſin.

Sin is tranſgreſſion of the Law, and the ſame with iniquitie. The other word conceiued, properly cheriſhed, or heat or warmed me: that is, in the wombe from 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, & euen then, began I to be tainted.

Not that bed companie betweene his Father and Mother, and bed beneuolence (as ſome fondly hauehave thought) was ſin: but that euen from thence hee was infected. For the cleaneſt hand that is, ſowing pure wheate, can not cauſe, but when it ſpringeth it will hauehave ſtraw, chaffe, &c.

Whereupon by the way, 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 5 to the Romans, it is aſcribed to man, there I thinke the woman is to bee included.

For the word, behold, which is ſo vſuall in the ſcriptures, I take it not as many learned 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 commonly knowne, or that which may be, or ſhould be knowne. Gene: 22, 7. (Hinneni) ecce me. Almoſt 600 times in the ſcriptures, as Luke 7, 37, Iam: 3, 3, 4, and ſo often elſe where in the ſame ſence, as alſo here, beeing in ſuch a thing, as no ſeruaunt of God ſhould or can be ignorant of.

The words thus opened, let vsus 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, and the ſin wherein his Mother conceiued him. Which two manners of ſpeech, ſhew one and the ſelfe ſame thing. Which in another ſound of words is called by the Diuines about Saint Auguſtines time, Originall ſinne. Which howſoeuer Dauid ſaith is in himſelfe, is not onelyonly true in him, but in all mankind, Chriſt onelyonly excepted, as ſhortly we may perceiue.

We may hauehave in this verſe a full ſetting out vntounto vsus what it is. For when Dauid ſaith, me, he meaneth his whole perſon, p. 18ſoule and bodie: and when he mentioneth iniquitie & ſinne, he meaneth fault, deſeruing of puniſhment, inclining to all corruption: and naming his Mother and conception, hee ſheweth that it came from the firſt Mother to all following children.

But firſt of the name the learned Writers hauehave giuen vntounto it, which though in ſyllables it be not in Scripture, is grounded thereuppon, as Gen: 6, 5, and 8, 21.

They call Originall or of beginning, 1 Becauſe it was frō the beginning, as ſoone as euer the fall of Adam was.

2 It is one of the firſt thinges, that is with the childe in the conception.

3 It is the beginning of all ſinnes, of deede and practiſe. And thus familiarly may be ſhewed vntounto vsus to be: A diſorder of the whole man (touching matters of euerlasting life) or a decay of the image of GOD, brought vppon all mankinde (Christ onelyonly excepted) by the fall of Adam and Eue, whereby they are ſubiect to the anger of God, and inclinable to any ſin.

Diſorder dooth ſignifie a ſwaruing from that, it was or ſhould hauehave beene at the firſt, and a continuing ſo. Wherby is not onelyonly, 1 The abſence of goodneſſe, & vprightneſſe, but 2 the preſence of ſin and euill, 3 and inhabilitie in it ſelfe, to reforme it ſelfe. Theſe might bee prooued but for ſhortneſſe ſake.

In the minde was & ſhould hauehave continued, ful knowledge of God to ſaluation, with the comprehenſion of arts and creatures.

The will delighted in Gods will: the affections were ſtirred holily to their due obiects, in moſt due ſort: the ſences likewiſe, and all other practiſes were thereafter. But nowe moſt is loſt, the contrarie come in, and will hardly be diſpoſſeſſed.

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

The firſt motions. Rom, 8, 7. The minde. Titus 1, 15, and ſo of the reſt.

Yet muſt we not ſo meane, as though the ſubſtance were empaired, or the number of faculties, but as in a poyſoned fountaine, there is the water and the running, onelyonly the wholeſomneſſe is taken away; ſo the ſoule and bodie, the parts and powers are the ſame, but the ſoundneſſe for their worke, to fit them to proper things in due ſort, is loſt.

All this while this muſt be remembred, that wee vnderſtand it of matters of the ſpirit and euerlaſting life. For otherwiſe, natural men hauehave many excellent parts, for worldlie knowledge of the creatures, arts, policie, and ſuch like. So Paule ſheweth, 1, Cor, 2, 14.

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

The Parents propagate this, neither is it, as the Pelagians dreame, only by imitation. Rom: 5, 12, 16, 17, 18, 19. 1, Tim: 2, 14.

And it ſpreadeth ouer all mankinde (Chriſt excepted) the Virgine Marie is not free.

Beſides, it ſubiecteth to the wrath of GOD. Rom, 5, 18, and ſeauenth chapter, 24. verſe.

Euen in the very regenerate. It is not imputed indeede, but yet there it is, howſoeuer the Tridentine gloſe, would corrupt the Canonicall text.

Laſtly it inclineth to ſin. Rom: 7, 23. This neuer could the heathen vnderſtand.

But heere foure queſtions are to be aunſwered.

1 What is the proper ſeate of this ſin? Aun. The whole man, but ſpecially the minde and will.

2 Againſt which commaundement is this ſinne? Aunſ. Againſt all and eueryevery of them.

3 How commeth the ſoule to be infected with this ſinne, ſince it is immediatly created of God, and not begotten by the parents, as the body is?

Aunſ. Better it were to ſeeke to ſhake it of, ſince euerie one muſt confeſſe that hee hath it, then curiouſly to ſearch p. 19how he came by it, euen as to cure a ſoare, and lift out of a pit, rather then to ſtande queſtioning howe thoſe dangers came.

Some thinke that this hangeth vponupon the appointment of God, who gaue all things to Adam, not for himſelfe onelyonly, but alſo for poſteritie, not as a priuate man, but as the roote and head; who ſtanding, all other ſhoulde continue vvith him, falling, bringeth all other downe: & becauſe the ſoule is part of the partie, the body infected, cauſeth the ſoule to be ſo accounted. But this is not ſufficient.

Others thinke, that the ſoule is indeede created at the firſt pure, but yet weake, and as ſoone as euer it is ioyned to the body, receiueth tincture and infection. Both aunſwers hauehave learned Authors, I like the laſt.

4 Can this ſin be quite taken away in this life?

Aunſ. No, ſo as that it ſhould not be, but is taken away, as that in the elect & regenerate, it is not imputed. For the reliques (as the Fathers ſpeake) are left to exerciſe vsus with.

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

1 In that that Dauid being checked for one ſin, 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, Pſalm, 25.7. and others, Gene: 42, 21. Prou: 9.9. Wherefore, that is no good confeſſion, that findeth not out daily more and more ſinnes.

2 By the word, behold, we muſt remember, that our originall ſinne ſhould be very well knowne, and thoroughlie perceiued of vsus: but it is quite otherwiſe, few or none perceiue it.

3 The more ſeeing into the hainouſneſſe of this ſinne, ſo we take heede of Flacias errors & 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 arme our ſelues continually againſt it.

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

6 Parents muſt be carefull, that as they naturally beget their children, and ſo infect them with originall corruption, they procure their regeneration to waſh away the filth heereof, by indeuouring to make them partake the merits of Chriſt, and alſo the power of his death, to deſtroy the body of ſin.

7 Neuer looke to be free in this life frō it, neyther be diſcouraged if you take ſome foyles by it, wiſh to be clothed vppon.

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

Verſe 6 Now the laying open of it, is in the 6 verſe, & is by comparing with the quite contrary in the firſt creation. Wherby the heinouſneſſe 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 fault ſhould be violated? Now of opening, there is the

Matter.

Notoriouſnes of it, as before

The matter is in two ſpeeches, 1 Thou louest truth in the inward affections. 2 Thou teachest me wiſedome, &c.

But firſt come to the wordes.

Truth, in Scriptures ſignifieth diuerſly, more then need to be ſpoken of heere. In this place, I iudge it to be put for righteouſneſſe, as that which in Gene: 24, 49, our Engliſh bookes hauehave truly, the 72 Interpreters hauehave dooing righteouſneſſe: ſo is truth taken, Ephe: 4, 21, for true obedience, which is called righteouſnes, ver: 24. ſo Eſay 26, 2, the righteous Nation is ſaid to keepe truth, by way of interpretation, to which purpoſe looke Eſay, 59, 14. but dooing of truth, p. 20Iohn 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, Ephe: 4, 24. And is a part of the image of God, by a meton: 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 preterperfect Tence, and is alwaies true & preſent in God, yet I take it, we may fitlieſt interpret in the preterpluperfect Tence, haddest loued, that is, diddeſt alwaies ſo louelove, as that at the firſt, thou createdſt man in it, & art now angry with mee for hauing loſt it. For I iudge the Prophet hath reſpect to the image of God at the creation.

Inward affections, in Hebrew, the reynes, ſome ſay the hart ſtrings. A trope, ſhewing the ſeate of deſire and affections, which they note is in the kidneis. Heereby the Prophet meaneth the will and affections.

Wiſedome, is knowledge mentioned. Coloſſ: 3, 10.

In the ſecret of my hart, the Hebrew is onelyonly in the ſecret, meaning indeede the heart, which is hid and couered with a filme, that it doth not appeare. He meaneth the mind & vnderſtanding.

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

Theſe are the words. Nowe becauſe one thing is meant in both theſe manners of ſpeech, therefore not curiouſlie ſpeaking of them a ſunder, let vsus conſider them both together, according to theyr intent.

The Prophet laboureth to ſet out 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 pointeth out.

Now the image of GOD, is the likeneſſe to GOD, and was in

Angels.

Men.

VVe onelyonly muſt conſider of it as it was in man, and is heere ſet downe to be truth in the inward affections, and wiſedome in the ſecret hart.

Where by the way, note the error of the Anthropomorphites, thinking God like to mans body: though Luther thinke they be falſly charged with this error.

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

The parts are

Inward affections.

Secret hart.

That is, as we heard before, the diſpoſition of the vvill, iudgement, and affections. Indeede mans ſoule is a ſpirit, ſomewhat like God, and had princedome ouer the creatures, as a ſhadowe of Gods ſoueraigntie: but the ſeate of likeneſſe moſt principally is the hart, iudgement, & affections.

The things wherein this image is, firſt wiſedome or knowledge, Col: 3, 10, which the deuill can tell. Gene: 3, 5, and heere is called wiſedom, and is a full comprehenſion of thinges, to performance of the will of GOD, for happy estate in Paradiſe.

This had with it, vnderſtanding of the morall Lawe, all artes, knowledge of all creatures, as in Adam, & ſomwhat in Salomon.

And this was engraffed that a man needed no Maiſter.

The ſecond is iustice, Ephe: 4, 24. Full obedience to the wil of God in deſiring, thinking, willing nothing but Gods will. This is heere called truth.

Nowe theſe things were loſeable, and indeede were loſt, which we neuer heere ſhall fully recouer.

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

1 Shall we now neede to be put in minde, that the word behold, heere alſo dooth put vsus in minde, that eueryevery man ought to know theſe things, which few doe?

2 Or that alwayes thinking of this downfall, wee ſhould continually mourne?

3 Beſides, heere hauehave we a glaſſe to trimme our ſelues by, and a preſident, whereafter wee ought all to faſhion our ſelues.

p. 214 And that in the practiſe heereof, we ſhould begin from the reines and heart, where the ſeate of theſe things are, otherwiſe, we bridle the horſe at the wrong end.

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

Verſe 7 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 vntounto God, from the beginning of the 7 verſe, to the middle of the 14.

The firſt is verſe 7, A moſt earneſt deſire, and hath two branches: the firſt, for forgiuenes of ſinne; the ſecond, for imputation of righteouſneſſe, whereof both are conditionall, and preſumed by faith.

The firſt, purge me (as I perſwade my ſelfe thou wilt) with hyſope, I ſhall be cleane. Which is as if it were, If thou purge me &c. Wherein the ſetledneſſe of faith, as in all other petitions enſuingly made, is to be remembred. In vaine is it to pray without ſome perſwaſion of beeing heard, when we hauehave commaundement to pray, promiſe to be heard, & experience that others hauehave beene heard: as before hath beene declared.

Of this firſt there be two members, whereof the one is cauſe, the other the effect. The cauſe, purging with hyſope; whereof 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. Not that there ſhould be none in him, (for who is free?) but that it ſhoulde not bee imputed. Which though it neuer be in any partie ſeuered from imputation, yet for teaching ſake it ſo may be.

The forme of the verbe is the future tence, for the Imparatiue moode, moſt vſuall in ſcriptures, which declareth a full aſſurance and perſwaſion of fayth.

The helping cauſe is Hyſope, ſome tranſlate it moſſe: one thinketh it may be Roſemary, whereof theyr legall ſprinklings might be made. But the Authour to the Hebrews, taketh away all doubt in the 9 chapter 19 verſe, hauing the word hyſope.

For the better vnderſtanding whereof, it will not bee amiſſe to hauehave recourſe to the ceremoniall law. Where Leuit: 14, 7, it is vſed in purging of Leproſie, and Numbers 19, 9. for leſſer vncleaneſſes, 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 likewiſe is made of Hyſop. Exod. 12.22. But the other meaning ought to like vsus 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 clenſe the ſoule, but hauing ſome naturall propertie to open and clenſe the bodie, was appointed of God as it were a ſacramentall ſigne, and doth very fitly repreſent the blood of Chriſt, who clenſeth vsus from all ſin. 1, Ioh, 1, 9, ſo doe the Bread and Wine in the Supper, water in Baptiſme, repreſent Chriſt.

Now then this Hyſope is not for it ſelfe, but to repreſent the ſprinkling of the blood of Chriſt. 1, Pet, 1, 2, Hebr: 9, 14, 19, 20, 21, 22, 23, that is, the death and ſufferings of Chriſt applied.

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

Firſt therefore it is manifeſt, that hee vnderſtood the ceremonies or ſacraments, as eueryevery Chriſtian ſhould.

Secondly, he knew that they all did tend to Chriſt.

Thirdly, and rather deſired the fruite thereof, then reſted in any outward act.

The Papiſts abuſe this place for theyr holy water, firſt, whereas all ſuch legall ceremonies are dead euerlaſtinglie. p. 22Secondly, neither hauehave they any newe commaundement frō God. Thirdly, nor can they euer ſhew, that the ſprinkling for the act onelyonly done (as in their holy water they imagin) did good to the ſoule.

Now in that the Prophet nameth this firſt, hee teacheth that our care ſhould be firſt & greateſt for pardon of ſins, then all other things follow.

Thus much of the cauſe: Now followeth the effect, and I ſhall be cleane. Metaphor: that is, I ſhall be free frō fault. Whereby he ſheweth. 1 That by Chriſt he ſhall be fullie clenſed, ſo as that he ſhall need no other meanes to take away any remainder by occaſion of ſinne: no there ſhall be no reliques to be ſatisfied for in Purgatorie.

2. That this is ſolely by Chriſt, for hee 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 parcels, as before, the firſt the cauſe, the other the effect.

The cauſe is in the word waſh. Whereby he eyther hath reſpect to the Prieſts waſhings of thēſelues, or the leprous perſons: but of this enough before. Which beſides purging is mentioned, becauſe Chriſt came as well by water as blood. Iohn 1, 5. water ſignifying full holineſſe.

The effect, I ſhall be whiter then ſnow. An hyperbolicall metaphor: meaning, he ſhall be moſt perfectly cleane.

Nowe by both theſe ſentences, one thing is principallie 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 appeareth, in that the Prophet maketh it his firſt ſute, wherein alone is euerlaſting happineſſe, Pſal. 32, 1, 2. Rom: 4, 7. So as that indeede without this, there can be no fauour looked for at Gods hand. It is the vvedding garment, and the one thing neceſſarie, without the which, like Iacob in Eſaues clothes, wee neuer ſhal obtaine the bleſſing.

The deſire of it followeth. Purge mee with Hyſope, 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 whole Trinitie purgeth: the Father, for the Sonne, & by the holie Ghoſt. And that onelyonly 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 recken, and is a borrowed kind of worde taken frō debts or reckonings, as when I owe a great ſum, and my ſuretie paieth it for me, my creditour cancelling or deliuering my band, doth impute that payment vntounto mee. This is not a putatiue righteouſneſſe, as the Papiſts falſelie charge it to be: where they fet themſelues againſt GOD, while theyr Prieſts take vppon them, the power and act of forgiuing ſinnes.

The ſecond is the thing where-with this purging & waſhing is, and that is heere Hyſope, and water, ſignifying vntounto vsus the full righteouſneſſe of Chriſt, which is his obedience vntounto the death for vsus.

Chriſt is God and man, his man-hoode ſuffering, his God-head giuing merit thereto.

His obedience is actiue, or paſſiue.

His actiue, is the fulfilling of the morall law, in the rigor of it.

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

Both theſe are counted to vsus, to the pardon of all ſinnes, fault, and puniſhment, and the counting of all righteouſneſſe 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 beſide beeing able to make ſo white, as Chriſtes righteouſneſſe.

The third thing is the partie receiuing, & that is Dauid. p. 24And here, as there is imputation on Gods part, there muſt be application in the partie praying, to wit, fayth. For as the ſprinkling of the Hyſope and water was receiued, ſo muſt Chriſt be. Heere therefore faith is moſt neceſſarie: to the full vnderſtanding vvhereof are neceſſarie to bee knowne, 1 The obiect. 2 The partes. 3 The properties of it.

The generall obiect of fayth, is the whole word of God, but more particulerly 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 worde of God, but eſpecially of ſaluation by Chriſt, which then we may iudge to be ſound, when we can diſcerne falſhood, when we reſt vponupon grounds of Scripture, when nothing can driue vsus frō it.

The ſecond, aſſent, which is a full perſwaſion, that the former is true.

The third affiance or application, whereby wee are perſwaded that the word of ſaluation, and ſo ſaluation is ours. And heere indeede lieth the chiefe force of fayth, whereas the wicked may hauehave the other parts.

The properties followe, 1 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 commendation of this iuſtice followeth, I ſhall be whiter then ſnow.

Queſt. How can this be, ſeeing eueryevery where the Saints in Scriptures doe diſauow their owne righteouſneſſe, and are aſhamed of it?

Aun. Righteouſnes is two-fold, of

Iuſtification.

Sanctification.

That which the Saints miſlike, is the imperfectneſſe of theyr ſanctification, not of iuſtification, which can hauehave no blemiſh. Indeede ſanctification is neuer ſeuered from a partie iuſtified, yet it muſt be diſtinguiſhed from iuſtification.

Gather then from hence, 1 That Chriſtes righteouſneſſe imputed vntounto vsus, is moſt perfect, that God cannot in the rigour of his iuſtice finde fault with it, els could not the Prophet by it be ſo white.

2 When wee conſider of righteouſnes to abide the iudgment of God, all our owne, of neuer ſo inward ſanctification, muſt be remoued.

3 That perfectneſſe may ſtand with vnperfectneſſe, that is perfectneſſe of iuſtification, with imperfectnes of ſanctification.

4 That all iuſtified parties, are iuſtified equally, euerie one partaking the righteouſneſſe of Chriſt. Mary and Rahab, Peter & the theefe. It followeth not from hence, that glorie ſhould be equall.

Thus much of the firſt particuler petition: the ſecond followeth in the 8 verſe, Verſe, 8 Make me to heare ioy and gladneſſe, that the bones which thou hast broken may reioyce.

This particuler deſire, is for the further confirmation of the former, and is a fruite of that. Wherein we may conſider two things. 1 That which is prayed for. 2 The end. That which is prayed for, is, Make me to heare ioy & gladneſſe. The end, That the bones which thou hast broken, may reioyce.

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

That which God is deſired to giuegive, is to Make to heare. That which the Prophet would receiue, is ioy & gladneſſe.

The manner of wordes, thou ſhalt make mee heare, it is in ſteed of make me to heare, by a very vſuall maner of ſpeech in the Hebrew tongue.

Now ſurely, very fitly is this deſire ioyned to the former, as in the 32 Pſalme, after the doctrine of forgiuenes of fins, reioycing, verſe 11. So Rom, 5, 1.1, Iohn 1, 4. So as that without the former this can neuer be, and where the other p. 24is, there this is.

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

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

Ioy is a ſweete motion in the ſoule, vponupon opinion of hauing ſome preſent good. Which according to the cauſe & obiect is diuers. For when nature is delighted with anie thing pleaſing or preſeruing it, then is naturall or fleſhlie 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 indeed God giueth comfort of this world, but it is not generall, nor ſimply to be prayed for. This is a fruite of fayth. And is peace of conſcience increaſed, ariſing vppon the ſweet feeling of Gods louelove in Chriſt, whereby wee can be cheerefull in afflictions.

And that it is peace of conſcience increaſed, it is cleere. Bare peace is but quietneſſe, ioy muſt needes be more, and therefore followeth vponupon peace. Pſal, 32, 11, Gala: 5, 22.

Beſides, it is with ſuch a feeling of the fauour of God, as that it is part euen of the kingdom of God, Rom, 14.17. And therefore by Peter is called glorious ioy. 1, Peter, 1, 8.

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

Now no doubt Dauid prayeth for this, as it ſhould be in the children of God, for Paule 1, Theſ. 5, 16, requireth thē to reioyce euermore, & to the Phil: 4, 4, Reioyce in the Lord, and againe I ſay reioyce.

Hauing thus in ſome ſort ſeene the meaning of this firſt branch, we cannot but learne ſomewhat by it.

And firſt, that howſoeuer all ioy hauehave ſome ſweetneſſe, yet the Prophet deſireth none that is of the worlde: So ought we to doe, and if God ſend it, to endeuour to vſe it aright, which is very hard.

2 Againe, in that he is thus earneſt for this ioy, it appeareth that eyther he had it not at all now, (as was moſt likely by reaſon of his grieuous ſin) or not in ſuch meaſure as he longed for it. And ſure it is, that nothing quaileth & allayeth this ioy more then ſin.

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 want, though neuer they want matter to make them reioyce.

This is the firſt branch prayed for, the ſecond is gladnes: this is increaſed ioy. He feeling intolerable griefe for ſinne, can neuer be ſatisfied, but wiſheth all comfort to his broken hart. So did he Pſalm, 32, 11, and Phil: 4, 4.

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

1 So as that men muſt not giuegive ouer, though ſometimes they be brought ſo low.

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

Now followeth the thing which on Gods part he prayeth for, Make me to heare. Wherein is the Authour, and the meanes.

The Authour is God, who onelyonly can giuegive this ioy. Ioh: 16, 22. So as that it neuer can by any be taken away. To whom we muſt onelyonly ſeeke.

1 The meanes is hearing. For this ioy beeing a fruite of fayth, is bred by the word of fayth, which eſpecially is the Goſpell: ſo as all muſt attend thereto.

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

Thus much of the thing, nowe followeth the end, That the bones which thou hast broken, may reioyce.

p. 25It is allegoricall, that is, one thing is ſaide, and another is meant. The Prophets minde is to finde ſome ſweet comfort, after great griefe, hee vſeth a compariſon of broken bones, which are meruailouſly painefull to any in whom they are, & he ſeemeth to fetch this ſpeech from the practiſe of Lyons, who firſt breake the bones, & then deuoure. So ſaith Ezechiah in his great griefe, Eſa, 38.13. He brake all my bones like a Lyon. For ſo in Daniel 6.24. are Lyons ſaid to hauehave broken the bones of Daniels enemies, ere euer they came to the ground. And therefore it is obſerued in the firſt booke of Kings, 13. chap. 27. verſe, that when the olde Prophet came, and found the body of the younger Prophet dead, that the Lyon had not eaten the carcaſſe, nor broken, (for ſo the Hebrew is) that is, the bones of the Aſſe.

So as in the middeſt of this griefe of Dauid, he ſeemeth to himſelfe to ſee God as a fierce Lyon to come vponupon him, and put him in great paine and more feare. All this is in the conſcience, ſo as that vnleſſe one hauehave felt the wound of ſpirit, hee could hardly geſſe, that it ſhould hauehave ſuch terrours.

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

2 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 waſhed his feete with her teares.

3 But alwayes in the middeſt of terrours, we muſt take heede, we be not driuen from God, and onelyonly poare vponupon our griefes. For Dauid nowe could pray, that theſe his bones might reioyce, that is, that hee might feele as much comſort as he had felt ſorrow. Shewing, that as God can, ſo many times he doth ſend meruailous ioy after griefe.

Thus much of the ſecond petition, a third followeth. Verſe, 9 verſe, 9. Hide thy face, &c. Which is in part a repetition of that which was generally prayed for, in the firſt verſe of the Pſalme, & is in it ſelfe, a deſire for to hauehave pardon of ſinne.

It conſiſteth of two branches bearing the ſame fruite, and ſignifying the ſame thing. The firſt braunch is, Hide thy face from my ſinnes. Which wordes are not in their proper meaning. Face, is put for the eyes, and eyes for ſight and knowledge, from vvhence ariſeth bewraying of miſlike. For when we ſee a thing that diſpleaſeth vsus, we bewray our miſlike by our countenance. And therefore Dauid would hauehave God not to looke vponupon his ſinne, leaſt he ſhould, as he iuſtly might, miſlike him.

Hiding, is, that Dauids ſinnes come not into Gods ſight.

But heere may be a queſtion, How can any thing couer Gods eyes, who is all eye, and eueryevery where?

Aunſwere. Theſe thinges are not ſpoken properly, but to our capacitie, whereby Dauids deſire that God ſhould not ſo 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 winke, as Acts, 17.30. and though hee cannot chooſe but knowe our ſinnes, yet he may chooſe, whether he will miſlike vsus (being in Chriſt) or puniſh vsus for them, which is the thing that Dauid deſireth.

Now the onelyonly 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 pleaſure in, as that he reſpecteth not our vnworthines, nay looking through Chriſt, doth account vsus worthy.

The other branch followeth, Put away all mine iniquities. Which 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. Verſe, 10 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.

Heart, is not put for the fleſhy part of the body, but for the ſoule, which keepeth eſpeciall reſidence there, and not for the ſubſtance and powers, but qualities; and though it p. 26be all ouer the body, yet hath it the chaire of eſtate in the heart, according to the Scriptures, otherwiſe then ſome Philoſophers & 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 hauehave the heart wrought vponupon: becauſe that, 1 vvithout the heart, nothing will be cleane in man.

2 With the heart alwayes the reſt of the ſoule and body followeth.

It is therefore all our duties, to labour to hauehave our hearts wrought vponupon firſt. For as the heart in the body, the root in the tree firſt are made; ſo muſt it be in grace, the heart and ſoule muſt be ſetled firſt.

After he prayeth to hauehave this cleane, that is, free, not onlie from the guilt of ſinne, but from the filth and corruption of it, which is eſpecially meant.

Creating, to ſpeake properly, is to make of naught, and is vſed heere vnproperly. The Prophet ſpeaketh according to his owne feeling, and preſent iudgement of himſelfe, as though he had loſt all, and had no goodnes in himſelfe. No doubt the Prophets heart was in part cleane, though not ſo much as he deſired.

Theſe thinges thus opened, heere commeth a queſtion firſt to be aunſwered.

Queſt. Whether Dauid could hauehave loſt the cleanenes of heart, hauing once had it?

Aun. No. The gifts and calling of God, that is (as I take it) the gifts of effectuall calling, are ſuch as God neuer repenteth of or taketh away. Faith, hope, and charity, are abiding gifts, as ſure as the election of God, which is vnchangeable. Indeede the children of God, if we only conſidered them in themſelues with their enemies, might fall away, but being founded vponupon the vnchangeable nature of God, and immutability of his counſaile, they cannot, the gates of hell ſhall not preuaile againſt them, the elect cannot be deceaued or plucked out of Chriſtes hands. Nay, certaine it is, that Dauid did not actually leeſe his former cleaneneſſe. For ſure it is his heart ſmiting him (as heere it did) ſo dooing before in leſſe matters, it was not wholy voide of cleaneneſſe. And againe, it could not pray for cleaneneſſe, if it were not ſomwhat cleane.

This is moſt ſure, that by greeuous ſinnes much filthineſſe commeth to the ſoule, as by a boiſtrous winde a tree may looſe 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 the grace is an vnfallible certainty of ſome grace of that kinde.

The Prophet therefore deſireth not a cleane heart, becauſe he had it not in no ſort, but becauſe he could not ſo well perceaue it in himſelfe, and take ſuch comfort in it, as he had done before, and for that he deſired it a great deale more then now he had it. So learned, ſo ritch men thinke themſelues not learned, not ritch, in reſpect of that which they doe deſire, and when the Sunne is vp, the Moone ſeemeth to hauehave no light.

Well then, in that the Prophet deſireth this cleane heart, whereas ſundry other parts were vncleane beſides, he ſheweth, that, 1. of all vncleaneneſſe, that which is of the heart is moſt filthy, there being (as it were) the common ſinke of all ſinne in a man, ſo as that howſoeuer the chanels be cleanſed, if the draine be not, little cleaneneſſe will be procured.

2 In that his filthineſſe maketh him pray for freſh cleanneſſe, as though he had not any, ſee to what a paſſe ſome groſſe ſinne may bring a man vntounto, euen to doubt of his eſtate, touching his cleanſing, and ſo being in the fauour of God.

3 No doubt it is a very hard thing to cleanſe a heart, onlie able to be done by God himſelfe.

4 There is none but with Dauid may finde filthineſſe in his heart, from whence hee might deſire to hauehave it purged. For this purpoſe reade Mar. 7.21.22. and 2. Cor. 7.2.

p. 275 Now Dauid ſo prayeth for a cleane heart, as that hee dooth not neglect pure handes, &c. A pure heart will cleanſe the whole body and ſoule, whereſoeuer it is. Pſal. 24.4.

6 Neuer can any of the children of God, content themſelues with the begun cleaneneſſe which they hauehave, but they alwayes will be growing in it.

7 Nowe ſeeing it is thus, it is our parts to deſire cleaneneſſe as well as Dauid. For that with it we ſhall ſee God. Math. 5, 8. Looke Pſal. 24.4. Heb. 12, 14.

8 Now God onelyonly worketh this. Ezech. 36, 26.

By his worde, faith, and Spirit, regenerating and renuing.

But heere a queſtion may be made.

Queſt. How may one know, whether his hart be cleane, yea or no?

Aunſwere. If hee hauehave the former things, whereby it is wrought. Beſides a cleane heart, 1. vvill deſire to hauehave cleane hands, and ſo eueryevery part and power of ſoule and body, 2. vvill hate euen the garment ſpotted of the fleſh, 3. vvill neuer flatter it ſelfe in ſecret, 4. vvill be willing to be examined: vncleane perſons will be loath to be found in their filth.

Thus much of the former part, the 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 and ſtirring of the mind. So Luk. 9, 55. Num. 14.24.

Right, doth ſignifie ſetling, 1. In the fauour of God, 2. and obedience to him.

Renue, that is, refreſh that which is ſomewhat decayed and blemiſhed, reſtore it to the former perfection againe.

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

Conſider then. 1. That ſeeing Dauid prayeth for this right ſpirit, which is conſtant, that there is ſuch an one, and that one may hauehave it, and pray for it by faith.

2 That all are to labour to be conſtant in perſwaſion of Gods louelove to vsus, and in performance of our duties to him.

3 That euen firſt thoughts and riſing motions, are to be looked vntounto and ordered.

4 That theſe good motions will fade, and decay in vsus.

5 That wee hauehave great neede to hauehave them often refreſhed and renued in vsus.

Verſe, 11 Thus much of the fourth petition, nowe followeth the fift, in the 11. verſe, and ſeemeth to be a deprecation, or deſire to hauehave ſome kind of puniſhment kept 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 ſometimes 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 vponupon ſome ſpeciall occaſion.

This deſire then containeth a requeſt, to hauehave particuler iudgements or puniſhments kept from the Prophet. For to the fault of ſinne, belong diuers rods & 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 the which the Prophet Dauid ſeemeth to hauehave reſpect to Gods dealing with Saul, whom he caſt off from being King, as to hauehave the kingdom to continue in his line, and from whom likewiſe he tooke his good ſpirit.

The preſence or face of God in Scripture ſignifieth ſundry things, which were too long to recite: heere it containeth three things. 1. Fauour of God, 2. The place of the worſhip of God, whence the face and fauour of God may be perceaued So Gen. 4.10.14. Ion. 1.3. 1. Sam. 26.19.

3 Seruice before or in the preſence of God. Which in Dauid was his ſeruice in gouerning the kingdome. So Math. 18.10. Iob 1.6. Eſth. 1.14.

Theſe the Prophet deſireth not to leeſe.

p. 28Cast me not, take not theſe away from me in an anger, otherwiſe I ſhall endeuour to beare the loſſe patiently.

Firſt now let vsus learne by Dauid calling to minde Gods dealing toward Saul, to profit and be the wiſer for Gods puniſhments in others.

2 Let vsus a little enquire, whether this fauour the Prophet feareth to leeſe, be for and to ſaluation, or in thinges onelyonly belonging to this life? For the clearing wherof ſome ſentences muſt firſt be ſet downe.

1 Dauid had the fauour of God to ſaluation.

2 Dauid could neuer fully and for euer looſe it.

3 Dauid might hauehave the feeling of it ſo impaired, as that he might feare that he ſhould looſe it.

4 Neuertheleſſe this fauour is not heere meant: but that fauour whereby God firſt gaue Dauid the kingdome, aduauncing 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, not ſo much for the kingdome ſake: as 1. That God might not bewray to others, that he was diſpleaſed with Dauid.

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

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

Thus much for that queſtion.

1 Now all that are aboue others, if they meane to keepe 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, wee had neede pray for Kings that they ſinne not, and if they ſinne, that they may repent.

3 That euen for ſinnes, God taketh away outward fauours.

4 That in outward callings, men ſhould remember to labour in them, as ſeruing before the face of God.

5 That in the leſſer matters, as any outward thing, it greeueth the ſeruant of GOD, to ſee any diſpleaſure of God.

Hitherto the firſt part, the ſecond followeth, Take not thy holy ſpirit from me.

Spirit, dooth heere ſignifie the gift of the Spirit, as elſe where in Scriptures.

I doe not thinke that the Prophets meaning is, to ſpeake of the ſpirit, which is called of ſanctification (which howſoeuer a man may feare to leeſe, can neuer yet fully be loſt) but of the good ſpirit of the holy God, which ſpirit is ſaid to hauehave departed from Saul. 1, Sam. 16.14, Saul had not the ſanctifying ſpirit of God (vnleſſe onelyonly in reſtraining him.) Indeede he is ſaid to be an other man, that is, furniſhed with other gifts then he had before, whereby he was enabled to gouerne the kingdome, as in the booke of Iudges, the ſpirit of the Lord is ſaid to come vponupon the Iudges, that is, the worke of the ſpirit, in ſundry gifts and abilities of the ſpirit for gouernment in warre and peace.

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

He teacheth vsus then, 1. That ſinne deſerueth not onelyonly 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 Nabuchadnezzar is ſaid to be turned into a beaſt, Dan. 4. That is, to looſe the vſe of reaſon: after the ſame manner Nabal became a ſot or a ſtone. 1, Sam. 25.37.

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

3 That eueryevery one is to endeuour to hauehave, to preſerue p. 29and increaſe the gifts of his calling.

4 Now as all gifts are good, ſo thoſe which are for the ordering of family, cittie, or kingdome, are moſt excellent.

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

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

2 The party performing any dutie is in Chriſt, & repenteth for ſinnes.

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

4 In the vndertaking of duties he calleth vponupon God.

Hetherto the fift petition, the ſixt followeth, verſe 12. Restore me to the ioy of thy ſaluation. &c. Ʋerſe, 12 Wherein hee deſireth to hauehave the gifts of the Spirit giuen him againe, which he had loſt, by reaſon of his ſinne. For ſinne doth mightilie daunt and dull the graces of the ſpirit.

Of this petition there are two parts: one, to hauehave the ioy of Gods ſaluation, the other to be eſtabliſhed with Gods free Spirit.

Restore, dooth 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 hauehave thoſe things giuen him againe, which he had before, and hath now loſt.

Ioy, doth ſignifie cheerefulnes of hart. Looke verſe 8. & with it alwayes ſeeking vppon conceit of want, hoping to hauehave in ſeeking, reſting in hauing.

Saluation, doth not here ſignifie the eſtate of bleſſed life, but outward ſafetie, when as the prophet can, wanting any thing, come cheerefully to God, ſeeke to him, be perſwaded of his helpe, and finde it. So is it Exod, 14, 13. Pſalm. 3, 3. and that we ſo may vnderſtand it heere may appeare, becauſe,

1 That euerlaſting ſaluation can neuer be loſt.

2 God for ſins taketh away outward ſafety & deliuerāce.

3 God dooth threaten ſome ſuch thing to Dauid by Nathan, 2, Sam, 12, 10, 11.

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

Note then 1 that ſinners not repenting, hauehave no ſecurity euen of outward eſtate, nor can hauehave any hart to ſeeke vntounto God: it is otherwiſe with the godly, God hedged Iob.

2 That Gods children, euen in their proſperitie, ioy more in Gods fauour to them, then in all outward things.

3 Now howſoeuer Dauid heere prayeth for outward things ſimply, he vnderſtandeth conditions, 1 according to the will of God, 2 as farre as God ſeeth good for him, 3 ſo as alwaies by them hee may the more be perſwaded of Gods louelove to him: ſo muſt we.

4 Dauid aſcribeth all outward ſafety to God, what means 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 wee may conſider two things, the kind of fauour hee prayeth for, and the matter wherein he would hauehave that fauour appeare.

The kinde is in the word stabliſh, & is a borowed ſpeech, ſignifying to make ſteadie, to hold by the hand, elſe hee ſhould fall.

God vpholdeth all things by his word and power, and ſo doth he eueryevery creature, euen the wicked: but he vpholdeth his Church and children more eſpecially with his grace & louelove, as a mother or nurſe the child, which is like to fall, this vpholding or eſtabliſhing is vnderſtood 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 particuler calling. This hath alwaies in it, 1 truth, 2 frequentation, 3 continuance, which is eſpecially vnderſtood.

p. 30I gather then from hence: 1 That from the corruption of ſinne in a man, a man may often fall into the ſame ſinnes.

2 That God onelyonly can vphold them. They who deſire to be vpheld by God, muſt lay their 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 hauehave this fauour ſhewed, is Gods free ſpirit. Spirit, doth ſignifie (I iudge) the motion of the minde, ſtirred by the Spirit of God, frō whence all good things in vsus ſhould proceed.

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

This if it be wanting, maimeth all duties.

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

2 All muſt indeuour for ſuch a ſpirit: onelyonly Chriſt & his Spirit worketh ſuch an one. We may know it thus.

1 It alwaies will be buſie in the duties of godlineſſe, and ones priuate calling.

2 It is glad when it hath any occaſion to doe ſuch dutie.

3 It is diligent, firſt and laſt.

4 Needeth no great ſpurring on.

5 Doth things for the duties ſake, and his calling.

6 Is not diſcouraged though it ſuffer for well dooing.

7 Will hold out though it be alone.

8 Alwaies maketh excuſes from the buſineſſes of godlineſſe and particuler calling, not any other to excuſe from them.

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

The promiſe is to teach thy wayes vntounto the wicked: the effect, and ſinners ſhall be conuerted to thee.

Where wee ſee by the way, 1 That true repentance is fruitfull: 2 Nay, it will not reſt in it ſelfe, but ſtretch to others.

Now in this dutie, we may marke the thing the Prophet ſaith he will doe, and the parties to whom.

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

1 Who hauehave neede of teaching.

2 Whom we may be with by vertue of our calling to doe them good.

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

Heere we muſt vnderſtand it of word and example: ſo as that,

1 We muſt ſpeake things of inſtruction to others.

2 Be the firſt our ſelues that muſt doe them.

3 Now what kind of teaching this ſhould be, looke pſal. 32, 8.

4 So as that eueryevery one ſhould be carefull of the ſaluation of each other: and this worke may beſeeme a King, beeing as carefull to teach as to correct.

He will teach, but thy wayes, that is, Gods wayes.

Gods waies are either ſuch as himſelfe walketh in, or ſuch as he will hauehave his ſeruaunts walke in.

Both may be well vnderſtoode in this place, ſo as that ſinners ought to know how God dealeth with conuerts, and what courſe conuerts are to take 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 be handled the doctrine of the conuerſion of a ſinner to God, otherwiſe called repentance.

Somewhat may heere briefely be touched.

Conuerſion being ſaid to be in men, is taken

largely.

ſtraightly.

Largely, for any change. Straightly, for that vvhichwhich in Scripture is called repentance.

Some vnderſtand it heere for that change which is in p. 31man, from the feeling of his owne wretchedneſſe and miſerie, to the merciemercy of God. This is true, but not ſufficient & full.

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

Turning vntounto, implieth a former turning away, as indeed eueryevery ſinner is out of the way, whatſoeuer they ſeeme to themſelues, or others.

This turning is indeede a change, not of the ſubſtance, not of the powers, but onelyonly of the properties in deſires, & practiſes of the ſoule and body.

The qualities and properties which muſt be in a partie thoroughly turned to GOD, are of the faculties: 1 to fit themſelues to their proper obiects, as to know, remember, ſee, heare, &c. that which it ſhould: 2 to doe their duties in them cheerefully and conſtantly of the deſires and practiſes, that they be becauſe they pleaſe God.

This turning is to GOD, which is, when a man in all things conſulteth with the word of God, 2 and endeuoureth to doe all thereafter, 3 neuer giuing ouer till in ſome fort he ſo can doe.

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

The principall, efficient, or making cauſe, is the Spirit of God, making a man anew. Ierem, 31, 18.

The inſtrumentall is the word of God.

The matter is 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, 1 to certifie our owne conſciences touching our adoption, 2 the edifying of our brethren.

The properties are many.

1 It beginneth from within, and is moſt carefull to hauehave the hart firſt turned to God.

2 It neuer can long lie hid, though it deſire not much to ſhewe it ſelfe.

3 It is alwaies increaſing, auoyding the ſinnes the party is moſt inclined vntounto, endeuouring for graces & duties moſt neceſſary.

4 In this life it is imperfect.

5 It is wiſe, and maketh great account of great, and ſmaller account of ſmaller things: ſo preferring the duties of the worſhip of God, as that it neglecteth not the duties of particuler vocation, and ſo performeth them as yet the hart is principally to God.

The parts are

Mortification.

Viuification.

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

Viuification is a continuall renewing and quickening to all holy duties, and appeareth in the deſire, purpoſe and endeuour to doe well, recouering it ſelfe againe after ſlippes.

Now follow the properties: which can not eaſilie be perceiued by all.

1 Cannot be found in them who are not conuerted: 2 not eaſily in ſuch as are babes in Chriſt: 3 not of any while they are in the fit of greeuous tentations, eſpecially of particularitie.

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 eueryevery ſin, and that in a mans owne ſelfe.

3 A deſire of ſpirituall nouriſhment, word, ſacraments.

4 A louelove of ſuch as are truly conuerted.

5 A delight in heauenly things, and preferring them before the world.

But heere a queſtion may ariſe, whether ſinners vvhen they knew that Dauid was againe in fauour with GOD, did conuert?

p. 32Aun. Dauid ſpeaketh not ſo much of the effect, as of the ſufficient cauſe, and iuſt occaſion. It is hard for a man by the effects to iudge that the meanes were neuer vſed. Good meanes may make one preſume of a good end.

Now if Dauid deemed that vponupon his finding fauour with God, ſinners would turne, what might we doe vponupon ſo manie and great meanes.

Beſides, Dauid ſheweth, that the beſt thing for a ſinner to doe, is to conuert.

And that if ſinners cōuert vponupon the knowledge of Gods merciemercy to Dauid, how would the godly profit?

Hetherto hath been the digreſſion, Verſe. 14 now followeth a ſeaueth petition in the former part of the 14. verſe, whereof are two parts, the thing it ſelfe, and the author of the gift.

The thing is to be deliuered from blood.

Some learned interpreters, by bloods vnderſtand tragical examples, and bloody euents in Dauids ſtocke and houſe: but they cannot well proue this.

I thinke it ſignifieth manſlaughter, and murder. For Dauid now thought vponupon the murdering of his moſt faithfull ſeruaunt Vriah, & ſlaughter of the other in his band: thus are bloods often taken in Scripture. Gene, 4, 10. &c. Dauid prayeth that that fact be not layd to his charge.

After generall confeſſion, a man muſt come to particulars.

Deliuery is freedome from the fault and puniſhment.

Let vsus then learne from hence, 1 that ſeeing Dauid was aboue the compaſſe of manslaw, and yet calleth himſelfe to a reckoning for ſinne by the word of God, other ſo ought to doe.

2 What an horrible ſinne murder is.

3 Particuler ſinnes knowne, muſt particulerly be confeſſed.

4 The ſame ſinnes will often recourſe, and accuſe the conſcience.

The Author followeth, who is repeated, with a ſpeciall fauour of his.

The Authour is God, and is here repeated, as a note of faith and boldneſſe in the Prophet. Whereby hee ſheweth, that God, can, will, and that Dauid looketh for helpe.

And the Prophet doth the rather repeate it, 1 to affect himſelfe with the conſiderations of Gods maieſtie, 2 and to ſtirre himſelfe vp to pray with his hart, 3 and with all to ſhew how impatient faith is of delaies.

Now this fauour is ſaluation of

ſoule.

body.

Hetherto hath beene the ſecond ſpeciall part of this pſalme in petitions, now followeth the 3, which is thankſgiuing, from the latter part of the 14. verſe to the 18.

To this praiſing is there a paſſage made, verſe 14, 15, & a ſetting downe of the dutie of prayſing in the reſt.

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

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

The kinde of dutie is ſinging with ioyfulnes, which hath great vehemencie, boldneſſe, and cheerefulneſſe.

Vehemencie is in earneſt ſetting of the minde.

Boldneſſe in perſwaſion, that the dutie pleaſeth God.

Cheerefulneſſe is whereby we readilie vponupon the occaſion giuen, breake out into the praiſes of God, and are glad that we hauehave occaſion ſo to doe.

The inſtrument is the tongue, the minde is not ſufficient. 1 God will hauehave the whole man: 2 others muſt likewiſe by vsus be prouoked.

Neither did the tongue onelyonly ſing, the hand played. So muſt wee, all the waies we can, teſtifie our deſire of praiſing God.

But ſome man may ſay, what doth muſicke helpe to the prayſe of God?

Aunſ. Nothing ſimply: 1 by it the minde of the ſinger is ſhewed: 2 and ſomtimes the mind dull, is ſtirred vp.

p. 33The 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 Syriac tongue, iuſtice is put for merciemercy.

1 Now Dauid thus ſingeth euen in the houſe of his pilgrimage. Pſalm, 119, 54.

2 He doth not therefore ſing amorous 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 merciemercy toward repentant ſinners.

4 May not this be ſome comfort, that hee calleth Gods mercy iuſtice: ſo as that God ſhould not be iuſt, if he were not mercifull to ſinners according to his promiſes?

Hetherto the profeſſion of dutie, now followeth the correction of the ſpeech, open my lippes. &c. Verſe. 15 Wherein the prophet cloſely reproueth himſelfe, in that hee ſo profeſſed his indeauour of prayſing God, whereas indeed this is the gift of God: ſo as that vnleſſe God open the mouth, wee cannot praiſe him.

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

Open my lips, is a part for the whole, the prophet prayeth for abilitie 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 owne lips to praiſe GOD aright, 2 much leſſe can he direct his hart to pleaſe GOD, 3 ſurely he cannot compoſe his outward man.

3 And if a man cannot rightly open his mouth, let him not be haſtie with it. Eccleſiaſt. 5, 1. 4 How earneſt would his man be to hauehave his hart ordered?

The effect followeth, wherein is the

inſtrument mouth.

worke. Shewing the praiſe of God.

Praiſe, is acknowledging or witneſſing of excellencie.

God is moſt excellent eueryevery way.

Shewing forth, hath 1 often repeating: 2 particuler reckoning vp, 3 cleere ſetting downe.

All which we ought towards God to performe.

Verſe, 16 Thus much for the paſſage to the praiſe, now followeth the ſetting downe of the praiſe or thankſgiuing.

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

Both, the deniall and affirming, hauehave the

thing.

reaſon.

That which is the deniall, is in theſe words, Thou deſirest no ſacriſice, though I would giuegive it, thou delightest not in burnt offerings.

This part denieth the vnſufficient thing to praiſe God by

ſacrifice.

burnt offering.

The reaſon, for that God is not delighted with ſacrifice, neither wiſheth burnt offerings.

I thinke the verſe might better bee diſtinguiſhed thus. Thou art not delighted with ſacrifice. Thou deſirest no burnt offering though I would giuegive it. For the ſpeech increaſeth, greater is burnt offering then ſacrifice.

But firſt know the meaning of the words.

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

It was of two ſorts. 1 Propitiatorie, to procure fauour with GOD. 2 Gratulatory, to witneſſe thankſgiuing to God.

The ſecond is meant in this place: and that was ſometimes burnt offring, which all was burnt and offered vp to God. 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 with, ſpoken after the manner of men, that p. 34is, dooſt 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, dooſt not care for.

We are wiſely for all this to vnderſtand this deniall, for it may ſeeme ſtrange that God ſhould not like of that which himſelfe commaunded, as ſacrifice, & burnt offerings. &c.

Firſt therefore God liketh not theſe ſacrifices onelyonly, 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 cōpariſon. Looke Hoſea 6, 6, Ioel 2, 13. 1, Pet, 1, 12. Thirdly, God liketh them not, as the Iewes many times performed them. Looke Eſay 1, & the 66. chapters.

Que. Did the Iewes reſt onelyonly in outward things, & had not thoſe of the life to come.

Aun. No. The elect Iewes enioy euerlaſting life, as well as any of vsus ſhall.

Que. 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 word, the ſame faith, hope and charitie, &c. In outward things ſomwhat, they had more ſacraments then the Chriſtians, the outward matter of them was diuers, the continuance was not for euer, as the Chriſtians are, things were not ſo cleere among them, as among the Chriſtians.

Que. Why did God ordaine that, which afterward hee did aboliſh?

Aun. The fulnes of time was not yet come, and GOD would breake the proude hart of the Iewes by theſe ſo many duties.

1 By this wee may perceiue, that a man may doe duties which God hath commaunded, and yet not pleaſe God.

2 That nothing will pleaſe God from vsus, onelyonly for the deede done, without inward motion of the mind, with faith in Chriſt, with deſire to pleaſe God, by endeuouring according to Gods commaundements.

3 Sometimes it ſo may fall out, that a man may omit ſome outward dutie, without any great fault.

4 When there is ſome cauſe that ſome-what of the worſhip of God ſhould not be performed, neuer omit the ſpirituall.

5 If in Dauids time ſacrifices were not alwaies needfull, what ſhall we now thinke after Chriſt, of the abhominable ſacrifice of the maſſe?

Hetherto the part denying, now followeth the affirming part, Verſe, 17 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 reckoning of them ſetteth downe two, a broken ſpirit, a broken and contrite hart.

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

The ſpirit and hart, ſignifie as before in the 10. verſe.

Broken and contrite, ſpeeches taken from things beaten into diuers peeces.

Contrite, beaten as it were to duſt or pouder, broken is oppoſite to ſolid and hard, which yeeldeth with much a doe, of which ſort is eueryevery mans hart by nature: hence are thoſe ſpeeches, a braſen fore-head, an yron ſinew. &c.

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

A contrite hart is voyde of any conceit of the own worth, thinketh it ſelfe worthy of any puniſhment, and eſteemeth all it owne things moſt baſe, followeth the word of GOD into all formes, is comforted at the leaſt ſigne of Gods fauour, caſt downe at the leaſt ſigne of his diſpleaſure, eaſily vponupon iuſt occaſion is moued with affections of louelove, feare, ioy, hope, &c, is alwaies full of pitty to others, maketh conſcience of ſmall things.

It is gotten onelyonly by the worke of the holy Ghoſt. Eze. 11, 19. Iohn 3, 6.

The Spirit worketh without meanes, in infants, as in p. 35Iohn Baptiſt. By meanes of the word, 1 preparatorily by the Law, 2 effectingly by the Goſpell.

The law prepareth, the Goſpell finiſheth, and worketh grace, as Nilus maketh Egipt fruitfull: heereupon it is called the ministerie of the Spirit. 2, Cor, 2, 8.

A helping cauſe to theſe, are, 1 priuitie to a mans ovvne ſinnes, infirmities, ſlippes: theſe keepe the hart the ſofter. 2 The croſſe ſanctified, as in Dauid, Ezechias.

Now heere is breaking and contrition in two degrees: to teach vsus how we are to proceed. Not to reſt in a little breaking, but to goe on to grinding.

It is tried, for that 1 it chiefely medleth with it ſelfe ſtraitly, hath 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, the woman. Luke. 7.

2 It trembleth at the word of God, Eſay 66, 2, not onelyonly at his workes, ſo did Elie, Dauid, Ioſiah, Ezechiah feare at the word.

3 Is patient vnderunder affliction.

4 Looketh not to outward things more then needs muſt.

5 Can abide no delay.

6 Cheereth vp it ſelfe onelyonly in Chriſt.

7 Is not haſtie to vſe inordinate meanes, but hangeth vppon 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.

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

3 God deſpiſeth them not. It is a kinde of ſpeech, where more thē is ſpoken is vnderſtood: thou deſpiſest not, 1. thou makeſt great account of. Eſay 57, 15.

1 So as that none broken in hart ſhould be diſcouraged, ſith God doth like them.

2 We likewiſe ſhould not thinke hardly, but moſt kindlie of ſuch.

Hetherto hath beene the firſt, Verſe, 18 and greateſt part of this pſalme for the prophet himſelfe: now foloweth that which is for the whole Church, frō the beginning of the 18. verſe to the end of the 19.

Whereof are two parts

petitions for Sion.

prayſes for Ieruſalem.

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

Wherein are the

thing. fauour.

manner, for thy, or according to thy good pleaſure.

But firſt we 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 doth thus more particulerly, becauſe he 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, & now was the Tabernacle. It ſeemeth to be put heere for the Church.

And in that for

perſons.

things.

Perſons are eſpecially thoſe who are of the houſhold of faith. And,

1 Thoſe parents who beget to Sion, as faithfull Miniſters furniſhed, and endeuouring to inſtruct in wholſome doctrine. Not Wolues, not hirelings.

2 Nurcing fathers and mothers, Kings & Queenes, Magiſtrates.

3 Daughters of Sion, particuler congregations.

Theſe he prayeth may 1 multiply, and 2 floriſh for the Churches good.

The things are: 1 publiſhing of ſauing doctrine: 2 frequenting holy aſſemblies for exerciſe of the worde prayer, p. 36and ſacraments: 3 withſtanding hereſies: 4 procuring godlie gouernment of the Church.

The thing be fauourable, 1 that is, giuegive theſe thinges, 2 continue them, 3 bleſſe them.

The manner, for thy good pleaſure, 1 not for our merrits: 2 vvhat meaſure thou thinkeſt good.

The petition for Ieruſalem foloweth, wherein wee may conſider, 1 obiect, 2 act.

Obiect, the wall. Act, build.

Ieruſalem, the chiefe cittie of Paleſtine. Firſt called Salem, Gene, 14, 18. Pſalm, 76. After that it was called Iebus, Iudges 19, 10. and of theſe two names, Hieruſalem as Iebuſalem, though ſome thinke of a verbe Iire and Shalom, which is, ſhall ſee peace, and it is in the duall number, as Ramathaijm, 1, Sam, 1.

With this was after ioyned the Citty of Dauid: ſo vvere there three Citties in one.

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

In this place it is taken both wayes, for the Citty that then was, and a politicall ſtate of the people of GOD for afterward, as Eſay 2, 3. Pſal. 122, 3, 6.

A politicall ſtate, is a company of people well ordered & furniſhed with things neceſſary for this preſent life.

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

Forget not then, 1 that outward things come frō God.

2 That we are to hang vponupon him for them by faith.

3 So to ſeeke outward things, as chiefly to hauehave care for that which is for the common good.

Thus much for the Citty for which the prayer is made, now followeth the obiect, & ſpeciall thing prayed for: the walls of Ieruſalem.

VValls before gunnes were inuented, were the chiefe ſtrength of a citie, ſo as heere they are mentioned for that which is the ſureſt and ſafeſt for a politicall ſtate. Of which ſort are:

1 Godly lawes, which are grounded vppon the equitie of the word of God, 2 leaue leaſt to men and Iudges diſcretions: 3 are moſt for the common benefit.

2 Good Magiſtrates for peace and warre, theſe muſt 1 feare God, 2 hate couetouſnes, 3 be diligent, 4 reſpect no perſons, 5 ſeeke the glory of God, the good of the country.

3 Continuall ſucceſſion of good princes. 4 Loyaltie of ſubiects toward their ſoueraigne. 5 Repulſing the open enemy, repreſſing priuie ſeditions. 6 Wealth. 7 Bringing vp of children in the feare of God. 8 A life at all handes framed according to the word of God.

The act foloweth, build, that is, if theſe be abſent, 1 giuegive them, 2 if they decay, reſtore them, 3 increaſe them more and more. Thou ô God who onelyonly canſt.

The thankſgiuing foloweth, Verſe, 19, verſe 19, wherin is mention made of the dutie, and the acceptance.

The duty is one and the ſelfe ſame of giuing praiſe, and yet ſet downe in 4 branches, 1 offering ſacrifices of righteouſneſſe, 2 burnt offrings, 3 oblations, 4 offering of calues, &c.

Acceptance. Thou ſhalt accept thē. Mark that as prayers, ſo praiſes ſhould be in common for the Church.

Que. How will this agree with the 16. verſe?

Aun. Looke that place.

1 Sacrifices of righteouſneſſes, as pſal, 46, ſuch as are offered according to the intent of Gods iuſt law.

2 In that whole burnt offerings were in praiſe, wee may perceiue that we ought likewiſe to praiſe God, 1 feruently, 2 with the whole hart, 3 though it be to our coſt.

The acceptance is ſuch, as that God cannot miſlike thē. Looke pſalm, 50, 23. So as vppon this acceptance, Gods children ſhall be encouraged to continue theyr duty of offring prayſes, in bringing young bullocks. &c.

FINIS.