David's Repentance: OR, A Plain and Familiar Exposition of the 51. Psalm, first Preached, and now published for the benefit of God's Church.  
Wherein every faithful Christian may see before his eyes the pattern of unfeigned Repentance, whereby we may take heed of the falling into sin again.  
The second Edition profitably amplified by the Author SAMVEL SMITH, Minister of Roxwell in Essex.  LUKE 13.5. 
Except ye repent ye shall all perish.  
LONDON, Printed by NICHOLAS OKES. 1614   

❧ TO THE RIGHT WORSHIPFUL, SIR RICHARD WESTON, KNIGHT, ONE of his majesties justices of Peace in the County of Essex, SIR EDWARD PYNCHON Knight, Grace, Mercy and Peace from JESUS CHRIST.  
WHEREAS (Right Worshipful) but a small and short remnant of days is allotted unto every one of us, to try the hazard and adventure of this world in Christ's holy Merchandise: I being subject to this common case, and most certain uncertainty of our life; neither knowing if, perhaps, at this present, my staff standeth next the door; have been, and am desirous in this behalf, so to bestow all my possiblle endeavours, and labours, in this my Lord and masters Traffic; as that neither I may return unto him with a Talon in a Napkin, but may leave behind me some poor token and testimony of my love and duty towards his blessed Spouse. This hath caused me to take in hand this short Comment upon the 51. Psalm, or, The Repentance of David, an elect and chosen vessel, pronounced by the mouth of the Lord, to be, A Man after his own heart. Where we may see the great weakness & frailty of God's Children, 
job. 9.3. Psal. 130.3 Psa. 143.2.  when the Lord shall but a little leave them unto themselves. Our frailty appears in this, that we cannot perceive the things that are of God: if we cannot perceive the good, much less can we do it; yea, so that if the Lord should look straightly what is done amiss, who should be able to stand? If the Lord should enter into judgement with us, none could in his sight be justified. If Moses, the faithful, fell into infidelity; David, the holiest, became profane; Solomon, the wisest, committed so great follies; and Peter the lovingest, denied his Master: If the Saints, and dear friends of God have fallen before our eyes, let us lay aside trust in our own strength, not taking their falls to be our standing: but rather by them to measure ourselves, and the guilt of our sins; gathering, as it were, the whole Lion by the paw. Let us rise with them by repentance, let us sorrow with them for our sins; and that because Christ all perish. 
Luk. 13.5.  And that we may, with David, repe●t and turn unto the lord 
Rom. 2.  Consider his Mercies in forgiving, 
Gen. 39.9 Rom. 2.5. Esay. 26.9 Luk. 3.14 Psal. 90.12.  his Benefits in giving, his Patience in forbearing, his judgements in punishing, the Word preached, Sins committed, and that Few shall be saved: the shortness and uncertainty of life, & the certainty of death. Pray we cannot, unless we repent; and perish we shall, unless we repent: but blessed shall we be if we repent. Now because this Psalm is a most blessed Psalm of true and unfeigned repentance, I made choice of it to treat of in my Cure, never intending that these weak exercises should come to the public view of the world: But being at last overcome by the earnest requests of divers godly and well-disposed Christians, to yield my consent to the publishing of this work: And considering that in this writing Age of ours, amongst the number of books without number, no man hath wholly traveled herein in our tongue, that ever came to my hands; for than I should have denied my Pen this honour: and withal, how many a desperate sinner, and ignorant soul hath been emboldened to sin by David's example, never looking into his repentance, How he watered his couch with tears, and how he sat well-a-daying his grief of heart, and cried again and again, and still again, for mercy and pardon at God's hands, ere he could be assured of the pardon of them. These considerations striving and struggling so long within me, until they had gotten the conquest of such shamefast and fearful motions wherewith men are well acquainted, who are at all acquainted with their own infirmities; I was thereby at length drawn to this bold & hardy resolution, as to commit it to the Press; and so to the eyes of them whose great and sharp censures I have ever, with trembling, thought of heretofore; and even now would shun them with all willingness. And here I present unto your Worships this poor Talon of mine, as to whom of right it doth belong: for, Precedens beneficium, sequatur officium: Which may it please you to accept at my hands, as at one that wisheth all happiness to you and yours in the Lord, your worship's acceptation shall be my sole satisfaction. The bond of my duty hath this only bound of my hope, humbly craving that your favourable wisdoms would supply the wants of this thing; and that this so simple a gift may be accepted of you rather for my good meaning, and the end wherefore I do it, then for the value of the thing itself; having an eye to the matter, & not to the manner: for my desire is not to be seen in the high and intricate questions of man's wisdom: but in the baseness and simplicity of the Gospel, that it may appear in the power thereof. Thus, as God hath joined you both in the nearest societies, so pardon me this boldness, who have joined you together in this Dedication. The God of Heaven give you both that blessing of blessings, which (if Jerome say true) few men have, that you may, transire à delicijs ad delicias, go on from grace to grace, and be a long time happy in this life, and for ever happy in the life to come. Roxwell this 26 of November.  
Your Worships much bound, and in all Christian duties to be commanded, SAMVEL SMITH.   

To the Christian Reader Grace and Peace.  
CHristian Reader, seeing the burden of the Ministry is this, To pluck Men out of the Kingdom of Satan, and to bring them to the living God: surely then it is the duty of all those that have taken upon them this holy calling to help forward this worthy work. And to this end I entertained my spare hours in the time of my long sickness (when I was not able to perform my duty in the Congregation of my charge) in publishing this short exposition of the 51 Psalm, to the view of the world: not for vainglory, or for any good conceit or opinion that I have of the same, or of myself, as he knoweth that knows all things; but chief for the honour of God, that if it please the Lord to give a blessing, sinners, even such as sit in darkness, and in the shadow of death, might be moved to repentance. It is an opinion of carnal men, who remain under Satan and his dominion (as all men do by nature) that when sin is committed, done and passed, they shall never be called to account for the same. But (alas) no length of time can we are sin away, if it be not taken away by true and unfeigned Repentance. Yea the sins of our youth, which many years ago we have committed (if now in time we do not repent, and stop the mouth of the same) shall stand up as new and fresh against us, as the first hour we committed them. Oh that we could be wise to think upon these things! Ourselves wax old, our bodies are declining to the grave: and will we take no pains to wear away our sins, but to let them stand in their strength against us? This wear a great folly. Let men therefore think of this betimes: there is no going to Heaven with dry eyes, or beds of down. Now if this poor work of mine may find entertainment with thee (I shall so much the more be encouraged to take pains in this kind, upon other places of Scripture, as upon the first Psalm, which thou mayst shortly expect.) And withal may help thee forward to this necessary duty of Repentance, I have them my desire: give the praise to him from whom all good cometh, who worketh in us both the will & the deed, to whom be praise and honour for ever and ever. AMEN.  
Thine in the Lord jesus, SAMVEL SMITH.   

The Table of the principal Doctrines briefly handled in this Book.  

Out of the Title of the Psalm. Page 1. 2. 3.  
Doct. 1. Singing of Psalms an ancient practice in the Church of God. page 6.  
Doct. 2. A Child of God may fall after he is effectually called. Page 16.  
Doct. 3. The word preached, the ordinary means to beget Faith and Repentance. page 21.  
Doct. 4. A fearful thing to live in sin without repentance. pag. 25.  
Doct. 5. Ministers must reprove the greatest personages. pag. 30.  
Doct. 6. Men must be charged with their special sins. pag. 38.  
Doct. 7. Chaste speech taught of God. page 42.  
Doct. 8. The godly respect more the glory of God than their own credit. page 44.  
Doct. 9 The strongest may fall. page 46.   

VERSE. I.  
Doct. 1. Sight of sin the first step to repentance. page 52.  
Doct. 2. Sorrow for sin, note of a godly man. page 58.  
Doct. 3. Mercy is chief to be sought for. page 61.  
Doct. 4. God alone is to be prayed unto. page 66.  
Doct. 5. Experience of former favour assureth of future. page 71  
Doct. 6. The mercy of God emboldens sinners to come unto him. Page 74.  
Doct. 7. God's mercy man's merit. page 79.  
Doct. 8. The nature of sin. p. 83  
Doct. 9 God, a God of mercy. Page 85.  
Doct. 10. The Lord keeps a book of all our sins. page 89.   

VERSE. 2.  
Doct. 1. A wounded conscience can find no rest but only in Christ. page 98  
Doct. 2. Difference betwixt the sorrow of the godly and the wicked. page 102  
Doct. 3. Sin defiles a man.. page 106  
Doct. 4. Hard matter to be cleansed from the pollution of sin. p. 110  
Doct. 5. Blood of Christ alone doth wash away sin. page 114.   

VEERS. 3.  
Doct. 1. Confession ever goes before remission. pag. 120  
Doct. 2. An accusing conscience the means to bring men to repentance. pag. 141  
Doct. 3. Necessary duty to call our sins to account. pag. 139.  
Doct. 4. Sin once known, doth ever accuse till it be pardoned. pag. 145  
Doct. 5. Sin never goes alone. pag. 149   

VERSE. 4.  
Doct. 1. A man's sins are open before God. pag. 155  
Doct. 2. What sorrow it is that accompanies repentance. pag. 160  
Doct. 3. Note of a penitent person not to excuse his sin. pag. 166  
Doct. 4. God alone can forgive sins. pag. 171  
Doct. 5. Acknowledgement of partitular sins required in true repentance. pag. 180  
Doct. 6. Men sin before God. p. 187  
Doct. 7. The Lord maketh good use of our consciences, pag. 191  
Doct. 8. God is ever just in his judgements. pag. 195. & 202   

VERSE. 5.  
Doct. 1. A man doth never truly repent till he come to know his own nature. pag. 210  
Doct. 2. No man is borne by nature the child of God. pag. 211  
Doct. 3. Godly parents beget sinful children. pag. 217   

VERSE. 6.  
Doct. 1. True knowledge of God works true humility. pag. 224  
Doct. 2. A sanctified heart the greatest blessing of God. p. 231  
Doct. 3. Sin is but a lying vanity. pag. 233  
Doct. 4. A fearful thing to sin against knowledge. pag. 237  
Doct. 5. Heavenly wisdom the gift of God's spirit. pag. 244   

VERSE. 7.  
Doct. 1. Pardon of sin the greatest mercy. pag. 249  
Doct. 2. Sin is infectious. pag. 253  
Doct. 3. The ceremonies under the law were but to lead us to Christ. pag. 255  
Doct 4. Christ's blood alone doth purge our sins. pag. 256  
Doct. 5. Situation to be sought for only in Christ. pag. 260  
Doct. 6. Sin defiles a man. p. 265  
Doct. 7. Natural men their estate Described. pag. 269   

VERSE. 8.  
Doct. 1. Assurance of the pardon of sins may be attained. pag. 282  
Doct. 2. Man's testimony of the remission of sins is nothing without the testimony of God's spirit. pag. 285  
Doct. 3. Ministry of the word, means whereby God conveys comfort to his children. pag. 290  
Doct. 4. Where sin is not pardoned there can be no true joy. pag. 295  
Doct. 5. No sorrow in the godly like the sorrow for sin. pag. 300  
Doct. 6. There is no respect of persons with God. pag. 303  
Doct. 7. Pardon of sin brings true joy. pag. 304   

VERSE. 9  
Doct. 1. God's anger most fearful to the godly. pag. 310  
Doct. 2. Manner of Gods pardoning sin. pag. 317  
Doct. 3. All our sins are known to God. pag. 321   

VERSE. 10.  
Doct. 1. justification and Sanctification go together. pag. 326  
Doct. Repentance a new creation. pag. 329  
Doct. 3. True sanctification is never in part. pag. 333  
Doct. 4. God is the Author of sanctification. pag. 338  
Doct. 5. Sin hinders the work of sanctification. pag. 341  
Doct. 6. Child of God not always at one stay. pag. 348  
Doct. 7. A purpose not to sin, mark of a sanctified heart. pag. 351  
Doct. 8. Sin quenches grace as water fire. pag. 355   

VERSE. 11.  
Doct. 1. The pleasures of sin are dear bought. pag. 262  
Doct. The judgements of God upon other, cause the godly to fear. pag. 378  
Doct. 3. Sin takes away the fecling of God's favour for a time. pag. 379   

VERSE. 12.  
Doct. 1. Fruit of sin described. pag. 390  
Doct. 2. Favour of God is a Christians chiefest joy. pag. 393  
Doct. 3. State of God's children not always alike. pag. 398  
Doct. 4. Pardon of sin the soundest joy. pag. 401  
Doct. 5. Man weak being left to himself. pag. 406.   

VERSE. 13.  
Doct. 1. The goodness of God towards ourselves must be made known. pag. 411  
Doct. 2. Thankfulness a necessary duty. pag 414  
Doct. 3. Fruit of faith to seek the good of others. pag. 417  
Doct. 4. What Doctrine Ministers must teach. pag. 420  
Doct. 5. Ignorant are to be taught the ways of God. pag. 423  
Doct. 6. Conversion of a sinner is God's work. pag. 426   

VERSE. 14.  
Doct. 1. Murder a heinous sin. pag. 431  
Doct. 2. God hath mercy for such as seek mercy. pag. 436  
Doct. 3. Punishment of sin should keep us from sinning. pag. 438  
Doct. 4. Note of a true penitent to aggravate sin. pag. 443  
Doct. 5. Faith required in prayer. pag. 444  
Doct. 6. Praise of our salvation properly belongs to God. p. 446  
Doct. 7. God's mercies must untie our tongues to praise him. p. 459  
Doct. 8. God should not be righteous if he should not pardon sin. pag. 461   

VERSE 15.  
Doct. 1. Sin takes away the use of the tongue, that Man cannot speak as he should. pag. 464  
Doct. 2. No ability in man to perform any good. pag. 468  
Doct. 3. Thanksgiving a necessary duty. pag. 470   

VERSE. 16  
Doct. 1. A man's person must first be approved before his sacrifice accepted. pag. 480  
Doct. 2. A man may perform a good duty, and yet sin in the manner of doing it. pag. 482  
Doct. 3. Popish Sacrifices abominable. pag. 484  
Doct. 4. Christ an end of all other Sacrifices. pag. 486   

VERSE. 17.  
Doct. 1. Broken heart most rare thing to be found. pag. 490  
Doct. 2 God doth highly esteem of a broken heart. pag. 495   

VERSE 18.  
Doct. 1. Prayer the chiefest refuge in time of danger. pag. 499  
Doct. 2. Prayer for the Church a necessary duty. pag. 504  
Doct. 3. Liberty of preaching one of God's favours. pag. 508  
Doct. 4. Faith must not rest upon the merits of another. pag. 512  
Doct. 5. Sins of the Magistrate provoke God's anger highly. pag. 515  
Doct. 6. Penitent will seek to build up that which before he had pulled down. pag. 517  
Doct. 7. A man cannot pray until he repent. pag. 518   

VERSE. 19  
Doct. 1. What be those Sacrifices that God doth accept of. p. 523  
Doct. 2. Solemn vows a Christian duty. pag. 527  
Doct. 3. Public thanksgiving after deliverance required. p. 531    

The Contents.  
PSALM 51. To him that excelleth. A Psalm of David, when the Prophet Nathan came unto him, after he had gone in to Bershaba.  
1 HAVE mercy upon me O God, according to thy loving kindness, according to the multitude of thy compassions, put away my iniquities.  
2 Wash me thoroughly from my wickedness, and cleanse me from my sin.  
3 For I know my iniquities, and my sin is ever before me.  
4 Against thee, Against thee only have I sinned, and done evil in thy sight that thou mayst be just when thou speakest, and pure when thou judgest.  
5. Behold, I was borne in iniquity, and in sin hath my mother conceived me.  
6 Behold thou lovest truth in the inward affection: therefore hast thou taught me wisdom secretly.  
7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.  
8 Make me to hear of joy and gladness, that the bones which thou hast broken may rejoice.  
9 Hid thy face from my sins, and put away all my iniquities.  
10 Create in me a clean heart, O God, and renew a right Spirit within me.  
11 Cast me not away from thy presence, and take not thy holy Spirit from me.  
12 Restore me to the joy of thy salvation, and 'stablish me with thy free Spirit.  
13 Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee.  
14 Deliver me from blood, O God, which art the God of my salvation, and my tongue shall sing joyfully of thy righteousness.  
15 Open thou my lips, O Lord, and my mouth shall show forth thy praise.  
16 For thou desirest no sacrifice, though I would give it: thou delightest not in burnt-offerings.  
17 The Sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise.  
18 Bee favourable unto Zion for thy good pleasure: build up the walls of jerusalem.  
19 Then shalt thou accept the sacrifices of righteousness, even the burnt-offering and oblation: Then shall they offer Calves upon thine Altar.   

A plain and familiar Exposition upon the 51. Psalm; First preached, and now published for the benefit of God's Church.  

Psalm 51. THE TEXT. To him that excelleth, a Psalm of David, when the Prophet Nathan came unto him, after he had gone in to Bershaba.  
COncerning the Book of the Psalms, it is an Epitome of the whole Scriptures, teaching us what we are to believe and do, both to God and man; In which as in a glass we may clearly behold the nature of GOD, his wisdom, goodness, and mercy towards his Church and Children: As also most notable spectacles of his fearful wrath & vengeance against the wicked and ungodly.  
If men would pray unto God, and crave for any mercy and blessing at his hands, here be excellent platforms of true, hearty, and earnest prayers. If men would give thanks for blessings received, for judgements escaped, or for Deliverance from wicked and ungodly men, here be worthy examples and directions: If men would find comfort in temptations, troubles, and afflictions, and learn with patience to bear them; There is no part of the Bible more sweet and comfortable: And therefore it should be our delight and study, and we ought to spend the more time in reading, and in the meditation of so excellent and worthy a Book; according to that of our Saviour, joh. 5.39. Search the Scriptures; Because that will bring a man to true happiness in the end, namely, to know God to be his God, to know jesus Christ, to know himself, and to direct him in that narrow Path that shall lead unto life.  
I thought good to speak of this Psalm, because it containeth in it a most worthy example of true and unfeigned repentance, without which there is not, nor can be any pardon of sin; Except ye repent, 
Luke 13.5. The argument of the Psalm.  ye shall all perish.  
Now it containeth a famous and most worthy example of repentance if you either regard the Person, who was a renowned and glorious King of Israel, a holy Prophet of God, yea a man after Gods own heart.  
Again, in the matter of the psalm and of his repentance, you shall see a spectacle of many most great and grievous sins committed by David: wherein we may see the great frailty and weakness of God's children: which may teach us to pray unto the Lord, for the spirit of corroboration; on, for if David fell, whither shall we fall, if God do but a little leave us to ourselves: And howsoever by the special mercy of God towards David, this sin of his prevailed not to his eternal condemnation; yet we see what terror of conscience and grief of heart he sustained, before he could be assured of his former comfort. And this shall all flesh find, that the pleasures of sin, for a season here, will bring with them sorrow in the end.  
As for the repentance of David, we shall see it is most excellent and admirable, for he doth freely and frankly confess his sins, and is not ashamed to Chronicle them even in the word of God, for all posterities to beg the pardon of them. And lastly, we shall see the endless love and mercy of GOD towards poor and miserable sinners, when they shall truly repent, and seek for mercy.  
The whole Psalm contains two parts: 
Division of the Psalm.  first, the preface of the psalm, showing the occasion of it, and by whom it was penned: and secondly, the Psalm itself, which contains in it nothing else but a most earnest prayer of David, as a poor prisoner arraigned and condemned at GOD'S Bar: And the Petitions of the Psalm are twofold: First, there be some concerning David himself, to the eighteenth verse: And secondly, some as concerning the good of the whole Church in general: Because his sin had endangered, not only his own estate, but even the good and flourishing estate of the whole Church of God.  
In the Preface or Title of the Psalm.  
First, mark to whom this excellent Psalm was committed; To him that excelleth, or to the excellent Musician.  
Secondly, by whom it was penned: A Psalm of David.  
Thirdly, the circumstance of time, when it was penned: When Nathan the Prophet came unto him.  
Fourthly, the occasion of it, namely, nathan's message from the Lord, sharply reproving David's sins, adultery and murder.  

jeduthun.  To him that excelleth, or to the excellent Musician.  

First, to whom this Psalm was committed.  The Prophet David, when he had penned any Psalm for the comfort and benefit of the Church of GOD, was wont, as it seemeth, to commit them to those men, who were appoyneted Masters of the Music, wherein they did sing in the Temple to God's glory: 
1. Chr. 25.1. 1. Chron. 15.16. 1. Chr. 9.33  as Heman, Asaph, Corah, jeduthum, etc. And whereas David and Sal●mon were commanded of God to appoint some companies of Musicians to sing unto GOD, these were the Masters of the Music to set the tunes, and dispose of them.  
Doctr. 1 From hence, that David did commit this Psalm and the rest, to the Masters of Music, to be sung in the Church of God to his glory: we learn that singing of Psalms in the Assemblies, 
Singing of Psalms an ancient practice.  and Congregation of God's people, is not only an ancient custom of the Church of God, but very lawful and commendable: used, as we see here in the days of David and Salomo, and commanded them of God: so it was the usual practice of Christ & his Apostles to sing Psalms after they had eaten: And it is said of Peter, that being in prison, 
Act. 16.25  even there he sang Psalms to GOD: And in the days of the Apostles it was used, as Paul shows, commanding the Colossians and all Christians to use this holy exercise; Admonish yourselves in Psalms, Hymns, 
Col. 3.16. 1. Cor. 14.15.  and spiritual Songs, singing with a grace to the Lord in your hearts.  
Use. This than should stir us up to the more careful practice of this godly duty: and it condemns the profaneness of those scoffing wretches, who mock, as at all other duties of God's people, their prayer, hearing, reading, conference, etc. so at their singing of Psalms: Alas, these profane beasts, and graceless wretches, having no grace in their hearts, they see not, nor perceive not, the comfort which GOD'S children find in singing of Psalms unto God.  
But some may say, I could never receive any such spiritual joy in singing of Psalms. It may be so, and thine estate so much the more to be feared: As the Prodigal son in the fifteenth chapter of Saint Luke's Gospel, did know it, and enjoy it: So the Elder son asked what manner of joy it is? And so may worldlings ask, Quale gaudium? We answer, That which is known by taste, cannot by speech: So taste, what joy it is, and then as Christ said, I have bread to eat, and ye know not of it: So may the Christian say, I have joy, and ye know not of it.  
But because most men and women think it an excellent and comfortable practice, I will show you how we ought to be qualified, lest if we take more delight in the sweetness of the Music, then in the comfort of the Psalm, we do but make a noise, and lose the benefit of singing, yea, take the holy name of God in vain.  
First then, that we may sing to God's glory, and to our comfort, we must sing with the heart, and with the understanding: So Saint Paul in the third chapter and sixteenth verse of the Colossians saith; I will pray and sing with the spirit and understanding; that is, 
How to ●ing aright  with knowledge and understanding of that I sing: & not as the Papists use to roar in their Masses in latin, so as none that hear them understand what is said, or what's do●.  
Secondly, for the matter of our singing, it must be Psalms & Hymns, and spiritual Songs, not vile and filthy songs, which are the devils music, in the mouths of profane persons: wherefore, let us put away all vile and filthy Songs. And let us cheer up our spirits, and make ourselves merry with David's music. As the Spirit of God hath given him the name of the Sweet Singer, so let his music be sweet in our ears, let us often sing this Psalm, and other his mournful Songs, that we may be filled with the joy of the Spirit as he was: And pass from hence into those eternal joys whither he is entered, that so jointly they may sing together.  
Thirdly, we must not sing to spend the time, or to satisfy our ears with noise or tune, but in singing we must seek to express our thankfulness to God, to redeem the time, be not like the tinkling cimbals, nor the music of children. And therefore we must even labour ourselves to be affected, in singing with cheerfulness unto God.  
Fourthly, in singing, seeing it is a part of prayer we must look to do it with all reverence as unto GOD himself; and as we would show all seemly and decent behaviour when we thank our superior for a good turn; so should we to GOD: These things being duly considered, singing, it both procureth dignity & grace to the holy actions, and much availeth to stir up the mind to true affection, and ferventness of praying: But we must diligently beware that our ears be not more heedfully bend to the Note, than our minds to the spiritual sense of the words.  
The second point in the Title of the Psalm, 
By whom it was peuned. 1. Sa. 16.18 2. Sa. 13.1.  is the Penman of this Psalm, howsoever it was indited by the Holy Ghost, yet you see it was penned by David, a worthy and renowned King of Israel, a holy Prophet of GOD, a man after GOD'S own heart, endued with excellent and singular gifts & graces of God's Spirit.  
Use. Now from the Penman of this excellent Psalm, who was so worthy a King and Prophet, and containing in it such excellent and necessary matter, it ought to move us to the great liking, and regard of this excellent Psalm, for we will listen to the speeches of learned men: their Counfells and Exhortations, being wife, grave, godly, and learned, do much affect us: Lo then, here is a psalm penned by a most skilful Musician; by a renowned King and worthy Prophet of God, yea a man after Gods own heart. Now the person that wrote this Psalm should move us very much to the liking of the matter contained in this Psalm; Ahab said of Micha, he never prophesied good; So David the sweet-singer of Israel always good, The mercy of the Lord endureth for ever: he was loved of God, the anointment spiritual and temporal doth verify it: Applauded of all, both men and women, David hath killed his ten thousands. A man justified of his enemies, Thou art more righteous than I. Esteemed of his subjects, Thou art worth eyen thousands of us. A man more learned than his teachers, he was a Compound of virtues, a man after Gods own heart; yet no way caring for the vain applause of man: confesseth here his sin, casteth his Crown at the Lamb's feet with the 24. elders, contented to give glory to God, so that he might find peace upon earth. Oh! what an excellent thing were this, if Kings, Nobles & great men, would imitate David in this, to call themselves to account, and to set down their lives, that so they might have matter to praise God for his blessings, & to acknowledge their sins with David.  
David then was the author & writer of this Psalm, yet David reports the fault in himself, as if some stranger had committed it: He forgets as it were his own people, and his Father's house, setting all affection aside, maketh a plain declaration of his own transgression; A wise man (saith Solomon) will accuse himself, Pro. 18. So doth David, not shrouding his head, nor running into a bush, as Adam did, but writing his fault in his brow: & pointing with his finger at the transgressor under his own name, faith A Psalm of David, being reproved by Nathan, etc.  

Penners of the scriptures set forth first their own imperfection.  And indeed this doth make greatly for the authority of the word of God, in that the Penners of it do not stick to set forth their own frailties & imperfections, that God might have the honour, and man bear the deserved blame: contrary to the manner of the Writers of this world, that howsoever against enemies they speak all, and more than all, or extol their friends to the highest, yet in them we find few examples of laying open the errors of themselves, especially when in any sort it may be concealed.  
This course we may behold in the whole Scriptures, 
2. Sam. 11.  David he recordeth his adultery and murder, as here in this Psalm his repentance of them, jonas his disobedience, 
jonas 1.3. job 3.1. 1. Reg. 11. Num. 11. Note.  job his impatience; the idolatry of Solomon; the discontentedness of Moses; the fretting of jeremy, and the like: Here we may see the wisdom of the Word of life, here we may admire their spirits, who to give God the glory do rejoice in their infirmities, and proclaim their own follies; and if we would compare these Writers, inspired of the Holy Ghost, with the Works and Writings of other men, we must either shut our eyes, or else acknowledge a great difference.  
The third circumstance is the time when this excellent Psalm was penned, and that is expressed, 
The time when this Psalm was penned.  When Nathan the Prophet came unto him: Concerning the sense of these Words some men differ, some think that David being fallen, lay in his sins a whole year, without any touch of conscience, and sound repentance for them: But it is not like, as others think, that so worthy a man as David was, after Gods own heart, could lie so long in sin without all remorse and touch of Conscience. For my part, I take it, that though David could not be so stony and so steely-hearted, or so benumbed, but must needs have some griping and sting of conscience, and no doubt his heart must needs smite him, unless he had been more vile, than the vilest sinner: So for all that he was not so humbled for his great and grievous sins, as he ought to have been, till such time as Nathan the Lord's Prophet came to rouse him up by the alarm of God's judgement denounced against him: Wherein we may see; 
2. Sa. 12.1.  First, that a child of God may both fall foully, and lie in sin a long time without repentance: And secondly, that the Ministry of Nathan is needful to reclaim us, else we shall not only sin, but lie and rot in them: And indeed not so much the falling into sin, as the lying in sin, wounds the conscience, and procures God's judgements.  
Doctr. 1 Hence we may gather first of all, for our great comfort, That it is the Lords mercy, sometimes to let a man fall into sin, for as we build a wall the higher, by casting the foundation deeper; So the Lord by humbling his children, oftentimes raiseth them up. As in a tempestuous wind, trees shaken by the root, in calm do spread themselves the more; So the child of God having his root shaken, doth more strongly fasten himself in Christ jesus. 
The child of GOD may fall after he is called.   
Doctr. 2 Note in David, a man after Gods own heart, that the true child of God, after he is truly and effectually called & sanctified, may very dangerously fall and sin against God, even as David did: 
Gen. 37.  So joseph's brethren, how did they conspire against him, to sell him, yea to kill him: and lay a long time, yea almost twenty years in that sin before they were truly humbled for it? How foully did Peter fall though he did not lie long in sin. 
Mat. 26.70.  Yea, as job saith, job 15. What is man that he should be clean: and he that is borne of a woman that he should be just: Behold, he found no steadfastness in his Saints etc. And, Pro. 20.9. Who can say I have made my heart clean. All which testimonies of scriptures serve to confirm the truth of this Doctrine, that the best of God's Saints in this life, are oftentimes overtaken by the policy of Satan, and the frailty of their own flesh, to commit great and grievous sins. Yea, the dearest of God's children, sometimes are asleep, Matth. 25. The wise and foolish Virgins both slept, but yet here is the difference; the wise awakened, arise out of their security: the foolish prolong the time. Oh then! if Christ jesus have looked upon us, as he did upon Peter, let us look on ourselves: If his Nathan be come, let us sleep no more.  
Use 1 Seeing that God's children may thus fall into sin, and lie in sin so long a time, although no man may hereby be emboldened to sin with David, much less to lie in sin without repentance: yet if we find that such hath been our security and exceeding carelessness, that GOD leaving us in his just judgement, we have sinned, and lain in sin a long time, a year, or two, or ten, yet if we can repent, and truly turn to God, as David did, we need not doubt but he will show us mercy as to David, At what time soever: The Lord limits no time, if men do repent truly: yet if men shall defer their repentance in hope of this, that they may repent hereafter, then let them take heed lest the Lord cut them off, ere they be aware, or else leave them to hardness of heart and impenitency: And there is a great difference between this, when a man hath lain in sin and the time is past: and when a man commits sin, and defers, in hope of time to come.  
Use. 2 Hear we may see the difference between this life and the Life to come. Here in this life the remnants of sin as so many spots and stains in the flesh remain even in those which are cleansed by the blood of CHRIST: But when as the faithful shall be glorified, they shall then be unblamable, without spot or wrinkle: If we shall now cast our eyes even upon the best of God's servants, as Noah, Abraham, Lot, David, Peter, etc. we may easily see shame in glory, darkness in light, folly in wifedome, infidelity in faith.  
But when CHRIST shall appear, and we likewise appear with him in glory, we shall be made like unto him. Here we cease not to provoke God, by reason of our sins, which continually we do fall into, which should be unto us as bitter as gall or wormwood: But when this corruptible shall have put on incorruption, and this mortal shall put on immortality, and Death shall be swallowed up into victory; then we shall cease to sin, and shall be as the blessed Angels in heaven.  
Use. 3 We see that repentance is not in man's power, 
Repentance is not in man's power.  but it is the special gift of God; for if the Lord had not sent Nathan to him, to awake his benumbed conscience: alas he had run on still in sin; he had lain and rotten in his sins: but the Lord sends his servant Nathan to admonish him, & to awake him: And so the people of God acknowledge in many places of the word: Convert thou us, O Lord, and we shall be converted: 
jere 31.18 2, Tim. 2. 25.  Again, Instruct them with meekness, proving if God will at any time give them repentance, that they may be saved. Oh then! seeing repentance is not in man's power, but it is the special gift of God, neither could David turn of himself, though he turned himself from God of himself: What, madness then is it for men and women to defer all till the last gasp? Saying, If they may have but three hours before death, they do care for no more, as though they had repentance at command: 
Man sins by nature, ●ut can not ●ise without grace  But O thou vain man! see David, he fell by his own power, but could not rise by his own power; & art thou better than David? No, no; unless the Lord give thee repentance, thou canst never repent: Oh then seek at God's hands, and repent while the Lord calls and offers thee the means.  
Doctr. 2 
The word preached the means to beget faith and repentance  Seeing that David repent not till he was waked, and roused up by Nathan the Lord's Prophet and Minister: hence I gather, that the word of God preached, is the means both to beget Faith and Repentance, and to increase and revive the same, for how had David gone on still in sin, if Nathan had not humbled him by the word of God: it is able to break a stony heart, it is able to wound a heart of steel, for what heart could be more obstinate, rebellious, stubborn, stony, and steely, then was the hearts of the cruel jews? yet by Peter's Sermon, 
Acts 2.37.  they were pricked, and thoroughly wounded, and humbled; 
jer. 23.29.  Is not the word JEHOVAH like unto fire, and like a hammer that breaketh the stone? It is able to break a stony heart which is as hard as flint: I am not ashamed of the Gospel of God, because I know it is the power of God to salvation to all that believe: 
●om. 1.16.  It is compared to a sharp twoedged sword: It is mighty in operation, 
Hebr. 4.12.  and sharper than a twoedged sword: 
Eph. 2.1, 2.  It is able to give life to those that are dead in trespasses and sins.  
So then we must acknowledge a perpetual necessity of the Word, to beget, as also to increase in us the graces of Faith and Sanctification, which without the use of the Word preached, are subject, if not to dying, yet to decreasing; if not to perishing, yet to diminishing. And from hence it is that the Lord saith of his Vineyard his Church, Esay the twenty seven chapter, and third vers. I the Lord do keep it, I will water it every moment lest any assail it, I will keep it night and day.  
We see by daily experience, that after our repentance, and the renewing of our minds, we are subject to stumble and to fall into sin, and ready to lie long in it, as men cast into a deep and long sleep, if we be not awaked with the Lords Trumpet, as we may see by this present example of David, who was by the subtlety of Satan surprised & drawn to commit two horrible sins, Adultery and Murder, and lay a long space securely in them, until he was by the Prophet Nathan roused up and recovered, 2. Sam. 12.  
Wherefore as there is a continual use and exercise of repentance, so is there a continual use of the preaching of the word, that we should not stand at a stay, but increase more and more, till we come to the fullness of the perfect age of Christ jesus.  
Use 1 This serves to commend unto us the power of the Word of GOD, which is both able to kill sinners, and to make them alive again, 
God's word only converts.  and puts a manifest difference between the word of man, and the word of God: all the Wisdom, Learning, Eloquence, and wit of man is not able to save a soul, to convert a sinner, only the word of God can do it, even the plain and simple preaching of the word can do it: 
1. Cor. 1.21 Psal. 19.7. Rom. 10.14  The Law of the Lord is perfect, converting the Soul: Though nothing be more contrary to our nature then the word of God, yet it doth by God's blessing convert us.  
Use. 2 Well then, seeing Nathan is the messenger, 
Despisers of the word must needs perish.  and the means that God uses to reclaim David thus sleeping, and snorting in sin, whereas the Lord could have converted him, without nathan's help: we see then, that those men who do despise Nathan, and the Lords Prophets and Ministers, must needs die in sin, without repentance, who cannot endure themselves to be admonished and reproved: even as a man having a long festered soar, that is even rotten & putrefied, 
Note.  he can not abide the Chirurgeon should touch it or lance it: alas, it will be his bane in the end: So, if thy soul be sick, full of rottenness and corruption, and yet thou continuest in sin, and liest in sin: and wilt not suffer the Lords Surgeons, thou canst not endure Nathan to be so busy with thy sins, what will follow but the utter ruin of thy soul, and the bane of it? And therefore let all men be content to have their hearts searched with the tents of the Law, to be ripped up and lanced till the blood follow, for that is the next way to be cured.  
Doctr. 3 
A fearful thing to live in sin without repentance Note.  In David observe what a fearful thing it is, to lie in sin without repentance, it is that which maketh a grievous wound in the conscience, draweth down many and grievous judgements of God, as in David he felt the smart of this sin a long time; yea he carried the scar of it to his grave, it was a heart-smart unto sin, in denying his Lord and Master; yet he lying not in sin repent presently, went out, and wept bitterly, & so had pardon: but lying in sin, is that which wounds the conscience, and draws down God's judgements, both in soul and body, weakens our faith, makes us cold in prayer and in holy duties. Yea, the wrath of GOD doth follow such as make no conscience of sin, giving them over into a reprobate sense, to a slumbering spirit, and to hardness of heart, that they prove in the end to be past feeling, Romans 1.28. and surely it is just with GOD, that he should forsake them by his grace, who have forsaken him by their sins: This is that which the Prophet declareth concerning the secret judgement of God upon sinners, that do make shipwarcke of faith and a good conscience, Psal. 81.11, 12. My people would not hear my voice, and Israel would none of me: So I gave them up unto the hardness of their heart, and they have walked in their own Counsels. Whence he shows, that seeing they would not be reclaimed and reform, he suffered them to run their whole swinge into all wickedness.  
Use. 1 Hence we learn what a dangerous thing it is to give entertainment unto sin, it is like to a shameless guest, which if he be once invited, will be so hardy, that he will come again unbidden, it is like the breaking in of water, that can hardly be stopped; we may see this in the example of Cain, he was reproved of God, checked for his hatred against his brother, and admonished to repent, Gen. 4 8. But he harkened not to the voice of the Lord, but hardened his heart, and shed innocent blood, even the blood of his brother. This appeareth in judas, he entertained covetousness in his heart, from covetousness he fell to plot with the Pharisees, 
Mat. 26.15.  from plotting he proceeded to practising, & in the end he broke out to treason against his Lord & Master.  
The like we may say of Saul, That as he fell away from God step by step; So did the Spirit of God forsake him. For as amongst all the blessings that God doth bestow upon the sons of men in this world: a soft and tender heart is one of the greatest, which is soon made to bleed, and brought to repentance and amendment of life Ezech. 11.19. So there can be no greater curse laid upon man then to have a stony heart, which eveyr day doth heap up wrath against the day of wrath, Exod. 9  
Use. 2 Well, above all things let us beware how we lie, 
Continuance in sin most dangerous.  and rest in sin: Indeed I confess, the Lord might justly condemn us, for the least sin we do commit: but yet he doth not so much dislike us for sinning, as for lying in sin without repentance; whenas we sin and lie in sin, than we wound our conscience, than all grace will decay; let a man try himself. When David had done this evil, committed adultery and murder, and lay without repentance, how was his zeal quenched? how was his prayers weakened? how was his heart cooled? 
Note.  how was his conscience wounded? Even so, do but try thy heart, if thou hast committed some evil, either by adultery, whoredom, lying, stealing, etc. When thou hast done this, how untoward and dull shalt thou be in holy duties, in prayer and praising of GOD? and thou shalt find even a hell in thy conscience for the present.  
Use. 3 Seeing it is so dangerous to lie in sin without repentance, it is the very cut-throat of the soul, and of all good things: Oh then! if we do fall, as the best fall daily, yet let us presently recover ourselves, presently repent and cry out with the Prodigal child; 
Luke 15.  Father, I have sinned against heaven, and against thee: And with Peter, let us hastily go out and weep bitterly, and then we shall not so deeply wound our conscience, nor draw down God's judgements, as when we lie and snort in sin securely without repentance.  
The fourth Circumstance in the Title of the Psalm, is the occasion wherefore this worthy Psalm was penned, 
The occasion wherefore this Psalm was penned.  which was this, nathan's reproving of David for going into Bershaba, of which story read the second of Samuel, the eleventh and twefth chapters, and you shall see both David's sin, and his repentance, being reproved: whence I pray you mark two things, David's patience, and nathan's boldness.  
David was a mighty King, a famous warrior, yet when the Lords Prophet comes unto him, to reprove him, he takes it patiently, and most meekly endures it: One would have thought, that David should have checked him, and bid him hold his peace, and bid him meddle with his equals. But you see here, though he were reproved by Nathan, a poor Prophet of God, and that of a fowl sin, he most patiently endureth it.  
Doctr. 1 Hence we learn, in Nathan and David, 
Ministers must reprove the greatest personages.  that the Prophets of GOD must not be afraid to reprove the greatest Personages: but they must lay open their sins, & God's judgements against them; 
1 Reg. 21.  Elias reproves Ahab; Moses Pharaoh; Paul Foelix; john Baptist Herod; etc. And so, 
Mark 6.  whatsoever thou art, if thou wert as great a King as David, if the Lord send his Prophet to tell thee of thy sins, thou art to take it as the Message of the Lord, and not to storm against it. And it is the thing which the children of God desire, to have their sins laid open and reproved: 
Psal. 141.5  Let the righteous smite me friendly, and reprove me: for such smiting shall be good for me: and nothing is more dangerous for Kings and great personages, then to have clawbacks, and flatterers, who can wink at their sins: O! how had it been with David, if the Lord had not sent Nathan to reprove him?  
Use 1 We learn hence, in what a woeful estate and condition those men and women are in, that want a faithful Minister; they live in blindness and darkness, wanting the ordinary means of life and salvation. They have not the words of eternal life, john chap. 6. verse 68 which are the power of God to salvation, Rom. 1.16. and therefore are near unto destruction. It was a fearful curse when God said to the Apostles, Mat. 10.5. Go not into the way of the Gentiles, and into the City of the Samaritans see that ye enter not.  
And to the same purpose the prophet Amos speaketh in his 8. chapter 11, 12, 13. verses; Behold, the days come saith the Lord God, that I will send a famine into the land, not a famine of bread, nor thirst of water, but of hearing the word of the Lord: And they shall wander from Sea to Sea, from the North even unto the East, shall they run to and fro to seek the word of the Lord, but shall not find it.  
O that we could consider of these things! and lay before our eyes what danger it is to want the preaching of the word, that thereby we might learn to be thankful for GOD'S mercy towards us, to be moved to pity the desolations of so many of our poor brethren: as also to fear the taking of it away from ourselves for our unthankfulness. Great are the plagues, and horrible are the ruins of the Church in many places: Oh that we had hearts to mourn for it! and to pray the Lord of the harvest to thrust forth Labourers into his harvest.  
Use. 2 And surely, this is a great plague and judgement commonly waiting upon great men, that they find few or none that dare admonish them of their faults, or tell them of their offences, and so many times are suffered to run on still in sin, to their final destruction: And therefore let us account it as a special blessing sent unto us of God, where we have some godly Nathan▪ by whom we may see what is amiss in us.  
We can give such a man thanks that will tell us of some spot in our faces, or blemish in our garments: And shall we envy or malign him that will discover unto us the spots and blemishes of our souls, which do more soil us, and defile us then all the blemishes of the body? The Prophet David when as he had now fou●d the benefit of a godly reproof, being reproved by Nathan the Lord's Prophet, saith, Psalm 141.5. Let the righteous smite me, for that is a benefire, and let him reprove me, and it shall be a precious oil that shall not break mine head. And to this end speaketh Solomon, Proverbs 9.8. Rebuke not a scorner, lest he hate thee, But rebuke a wise man, and he will love thee. The correction of a friend is as the Rod of a Father, the end is not to destroy, but to save; not to overthrow, but to deliver from death.  
Use. 3 This condemneth the spirit of pride in most men and women, for in these days it is come to pass, that great personages, if Nathan do tell them of their sins, of their excessive pride, idleness, vanities, uncleanness, and the like: Oh these hot fellows are not for their humour, they cannot away with them: even as Herod in Marks gospel 6.20. though otherwise he did reverence john, yet when he came to tell him of his incest, and filthy life, than he must lose his head for it; And as Achab said of Micheas, I hate him, for he never prophesieth good unto me: He is always threatening me, and telleth me of my sins, and Gods judgements: So in these days, Nathan is the odious man of the world, men can not brook this, to have Nathan so busy to meddle with men's sins: but men would feign be foothed, and daubed with untempered mortar: But if the Lord love thee, he will fend Nathan to thee, to reprove thee for thy sins: and if thou canst not find thy heart willing to hear nathan's reproof, as David did, it is because thy heart is nought; and it is a sign that God will reject thee and destroy thee.  
Use 4 Hence we learn how to esteem of a faithful Minister, namely, as the servant of God. Which if it be, than Moses must not be murmured at when he speaks freely and roughly: And if Micha resolve of faithfulness, saying, 1. Reg. 22. As the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I speak: Why should he be hated, and fed with the bread and water of aff●iction? Is it not a reasonable plea and full of pacification in civil messages? I pray you be not angry with me, I am but a servant: yet when jeremy the prophet shall say, Of a truth the Lord hath sent me, jerem. 26.15. his feet shall nevertheless be fastened in the stocks. Nay, this consideration should not only bind men to peace, from touching and doing the Lords Prophets harm: but also urge them to have them in exceeding honour, at least for the works sake, which is the Lords, who doth acknowledge them co-workers with himself, 1. Cor. 3.9.  
Last of all, this may serve to reprove those that bear the office of Nathan, yet have the word in respect of persons, who dare not do their duties, but are afraid of men's faces. They would be counted the Ambassadors of GOD, but they are afraid to do their masters message: Let such learn here of Nathan, who feared not the majesty of a King, but was faith full in his office. Let such learn of john the Baptist, who did not shrink back, but was bold to tell Herod, that it was not lawful for him to take his brother's wife. We must not be dastards and fainthearted soldiers to fight the Lords battle, but first, be sure we have a good warrant out of the word, and then go boldly into the field, & fear not to look the enemy in the face.  
We are not our own messengers, to do our own Embassage, but the Ambassadors of the eternal GOD, when he hath once put his word into our mouths, we must go to those that he hath sent us; And whatsoever he commandeth us, that must we speak, jer. 1.7, 8. When God sent forth jeremy to preach, he armeth him thus; Be not afraid of their faces, for I am with thee to deliver thee saith the Lord. Thus he armeth Ezechiel, Ezec. 3.8, 9 I have made thy face strong against their faces; And thy forehead hard against their foreheads: I have made thy forehead as the Adamant, and harder than flint: fear them not therefore, neither be afraid of their looks, for they are a rebellious house.  
Doctr. 2 Then hence we learn, that the most effectual means to wound men's consciences for sin, 
Men must becharged with their special sins.  is to charge them with their special sins, whereof they be guilty, not in general to reprove sin, but to rip up men's consciences, to come to particulars, to tell men of their particular sins and impieties: as Nathan did to David in the Parable of the Sheep; 
2. Sam. 12.  Thou art the man that hast done this thing: Even so the woman of Samaria did but dally with Christ, until he came to tell her of her especial sins, 
john 4.9.  namely, that she was a vile, lewd, and wicked woman; no better than a whore, or a harlot, and then she was tamed, and began to listen to CHRIST'S doctrine: So here David was asleep in sin, all Nathan ●ame to him, and told him; Thou art the man that hast committed adultery and murder: and then began David to repent and to beg pardon: So judah could pass sentence against Thamar, 
Genes 38.  to be burned for adultery, but never thought that his sin had been known; but when he saw the Seal, the Cloak, and the Staff, than he can say: She is more righteous than I, when he was thus brought to light, and his sin laid to his charge.  
Use 1 This may admonish all Ministers of the Word, that if they desire to convert men, and to humble them for their sins, then to rip up men's consciences, to smite home, to press them with their sins, Thou art the man: 
2. Sam. 12. Note.  For unless men be thus dealt withal, we see that self-love will make men to put off to an other: That is a good lesson for such a man, I would he had heard it, and so clear themselves. For as it was with David and judah, 
Genes. 38.  and the woman of Samaria, till men see their particular sins, they will not be humbled & confess them: and therefore it is the duty of the minister to press men's consciences with their sins in particular, swearing, lying, whore doom, drunkenness, ignorance, profaneness, etc.  
Use. 2 If this be the surest and safest way to humble men, to bring them unto true repentance for their sins, than you must be content to have yourselves thus dealt withal, to have Nathan tell thee, Thou art the man: that john should tell thee of thy incest and uncleanness, not to storm against it, not to kick against the Word: For this know, that if the word of God, be not an edged sword to kill sin, and cut the throat of it, it will cut t●● throat of thy soul; It will not the turn in vain: Oh then! would you be saved by the word? Then let the Word pierce your hearts, and wound your souls: a man that is dangerous sick, will open his arm, uncover it, let the Chirurgeon let him blood upon a vein, thank him, and pay him for his pains: Well, our souls be dangerously sick with sin, though we know it not, and we have many a deadly wound, though we feel i● not; let us then lay them naked, and suffer the Lords Surgeons with the sacrificing knife of the word of GOD, to cut and launch them, if ever we look to be cured: Take heed you be not like unto Ahab, 
1, Reg 22.8 Mark 6. Psal. 141.5  or Herod, but rather, acknowledge i● the endless mercy of GOD, which sends some Nathan to reprove you, and to smite you: alas! men will not endure this to be said: Thou art the man; to be told of their sins: but it is the only way to save men's souls.  
And therefore let us all, young and old, rich and poor, noble and simple be content to hear of our sins, and Gods judgements against them: for, till that message be listened unto, there is no Message from God of any pardon to be given, or mercy to be showed. Though it were to a King, yet we see Nathan being sent from the Lord, doth first his message of reproof, and heard that listened to, before he utter any word of pardon.  
When David had gone into Bershaba, That is, after David had committed that foul and filthy sin of adultery with Bershaba.  
Doctr. 1 Where mark the great wisdom of the Spirit of God, 
Chaste speech taught of God.  who speaking of a fowl and filthy fact, uses a reverent & chaste speech, very honest & decent; and therefore we learn that as the Spirit of God speaks, so must we enure and acquaint ourselves to speak: yea, when we are to speak of things that are not comely to be spoken, to moderate our speech, and to speak in an honest and a chaste manner: So the holy Ghost exhorts us, that our words should be gracious, and powdered with salt, 
Colos. 4.6.  and such as may minister grace unto the hearers: But as for filthy communication, or foolishiesting, 
Ephe. 4.29  which is not comely, let it not be once named amongst you.  
And this teacheth us, that we must all diligently study and practise the government of the Tongue, to order it aright in due manner, which is a worthy study, according to that of the Prophet, Psalm 34.12, 13. What man is he that desireth life, and loveth to see good days, keep thy tongue from evil, and thy lips that they speak no guile: And to this purpose doth the Prophet David speak in another psalm, Psal. thirty nine and the first verse; I thought I will take heed to my ways, that I sin not with my tongue, I will keep my mouth bridled while the wicked is in my sight. The holy use of the tongue is the language of Canaan, Esay chapter 19 verse 18. which we must account to speak, that it may be ordered according to the will and word of God.  
Use. This condemneth the common abuse of men's tongues, who do not only grievously blaspheme the name of God in swearing, but in most vile and filthy rotten speech, such as would make any chaste ears to blush for shame, such unclean and rotten words, from young and old, even from little children and Infants, are so common, as must needs make a chaste mind to blush at them: And how could they do this, but that they hear it of their elders, parents, and others? I beseech you remember Paul's words; 
Eph. 4.29.  Let no corrupt communication proceed out of your mouths. It is lamentable to hear, that I have heard of your children, most miserable and cursed oaths, and filthy speeches, even of those (which is strange) that can hardly speak: I pray you for God's sake look unto it; for if you suffer them, and give them liberty, they will be the cause of your woe in the end.  
Doctr. 2 Hear mark that David, a glorious and renowned King of Israel is content to shame himself for ever, 
The godly do respect more the gl●ry of God than their own credit.  to record his sins to his own shame, so that he may procure God's glory, and the good of his Church. For this he knew, that this example of his, of his grievous fall, being recorded in God's Book, would turn by GOD'S blessing to the endless comfort and good of his Church: For what a singular comfort is this to God's children, when they shall remember that the falls and slips of such worthy men, are recorded in God's Book? And if this were not, our faith would fail, and we should even utterly despair.  
And as it was with David, so it is with all the godly, if ever they felt the terror of an accusing conscience for sin; if ever they were displeased at themselves for offending a good and gracious GOD, they will not then stick to manifest their own shame, and proclaim their own folly with grief of heart, with the Leper in the Law, Leviticus, chapter 13. and 45. verse: I am unclean, I am unclean, that so they may procure their former peace from GOD, and give him glory by their repentance, as they dishonoured him by their sins; So that where the Lord doth awaken the conscience, all excuses are set aside, and man is glad to disburden himself by confessing his sin unto the Lord.  
Use. 1 We learn by David's example, not to be unwilling to do that which may be for GOD'S glory, and the good of his church, though it should be our utter disgrace in the world; Yea, even to shame ourselves for ever, so as God may have his honour by us: alas! We are so chary of our own credit, and so loath to shame ourselves, that we will not acknowledge our sins and infirmities, though it might turn much to God's glory: but this let us know, that it is our duty to seek God's glory, and the good of his Church, though we should even for ever shame ourselves to the world: it is a shame to sin, no shame to repent: yea shame is the best fruit of sin; 
Rom. 6.  neither is our shame increased by confessing our sins, but rather diminished, and taken away: and yet so nice are we, that we are loath to acknowledge our sins, without which there is no pardon of sin.  
Doctr. 3 From the persons that fell into this great sin of Adultery, 
The strongest may fall.  namely, David and Bershaba: David an excellent King, and Prophet of God; yea a man after Gods own heart: And Bershaba no common sinner, but a woman of great name, yea, a religious woman, as it appeareth, wise, 
Prou. 31.  and discreet: By this we may see into how great sins the children of God may fall, if the Lord leave them but a little to themselves, as we may see in Noah, Lot, David, Peter, and the like.  
Use 1 Seeing it is so: Oh, how should we watch over our ways! Though thou be'st the child of God, yet see how thou mayest fall, if the Lord leave thee but a while: 
Pro. 4.23.  O then countergard thy heart, etc. keep it with watch and ward, and look unto the casements of thy soul, thy ears, and thy e●es, by them was David overcome: what folly is it then in them, who dare come into any company, 
Note.  that dare look & pry into the beauty of women, as though they were so strong, that they were out of all danger to sin? But art thou stronger than David? If not, thou mayest fall.  
Use. 2 Let all Ladies and godly women take heed, let them look on Bershaba, a worthy woman, and let them fear to give any entertainment to lust and uncleanness, for they may be sooner overtaken, than they be aware; look unto thy eyes, and to thy company, lest thou be poisoned by the company of unchaste persons: Yea, it may admonish all men and women, though never so sanctified, chaste, and religious, to fear themselves, and to cut off all occasions to uncleanness, as pride in apparel, dalliance, evil company, idleness, and the like, which be forerunners of this sin.  
Use. 3 Lastly, let no unclean person, man, or woman, make David, nor bershaba's sins, 
Note.  a means to embolden them, or bolster them in uncleanness; for if thou sin, because such sinned, thou mayest perish in them: this is not the end why their sins be noted in the Book of GOD, for to bolster us in sin: But rather, to admonish us of our weakness, to make us watch, lest we fall, seeing such excellent ones have fallen: Oh then let us imitate their repentance, not their falls!   

Psalm 51. VERSE 1. Have mercy on me O God, according to thy loving kindness, according to the multitude of thy compassions, put away mine iniquities.  
Now follows the psalm itself, and it is a most excellent psalm to be learned of every christian man and woman: and oft times to be used for our comfort; for it contains a most earnest prayer of David, that worthy servant of God, and renowned king 〈…〉, a Prophet of GOD, and a man after his own heart.  
Wherein he humbly doth acknowledge his sins unto the Lord, earnestly entreating for grace and favour at God's hands, for the true pardon of them all, and to be comforted again by the gracious promises of God.  
This Psalm may be divided into 2. parts: in the first part David prayeth for himself, unto the eighteenth verse: in the second part he prayeth for the church of God; that the Lord would be favourable unto Zion his Church, and build up jerusalem.  
The main thing which David so earnest, and so often prayeth for, is mercy and favour at God's hands for the pardon of his sins: and this Petition is repeated again, and again joined with great affection, and earnest desire of mercy: confessing his sins unfeignedly, and abhorring them.  
Secondly, David prayeth unto God, for the work of sanctification, that the Lord would purge him, and sanctify him by his holy Spirit, and renew his heart.  
Thirdly, be promiseth to preach forth this mercy of God unto others, that his example shallbe a means, by GOD'S blessing to convert them, to make them afraid of sin, and to comfort them that be fallen.  
Fourthly, he showeth the great abuse of outward Sacrifices, and the outward worship & service of GOD, that if it be done by impure and impenitent sinners; alas, 
Esay 1.11.  the Lord takes no pleasure in it, but hates and abhors it.  
In the first verse we are to consider, First, what is the thing David begs, namely Mercy: Secondly, the person of whom he begs it, and that is of God; Have mercy on me O God: Thirdly, the manner & greatness of this mercy; much mercy, and great mercy, because of his great misery: & the doubling of the petition, shows he prayed with feeling and great affection.  
[Have mercy on me O God:] As if he should have said; O my God, I am a most vile and miserable sinner, I have committed very great and grievous sins: I stand in great need of thy mercy, and therefore have mercy on me in the pardon of my sin.  
Doctr. 1 Before a man can either crave for mercy, 
Sight of sins the first st●p to repentance.  and beg the pardon of his sins, he must have the sight of them, he must see the danger of them, and find himself to stand in extreme need of God's mercy: David he had lain a long time in his filthy sins, and never sought unto God for mercy, but being awaked by the reprehension of Nathan, now he cries for mercy: The Prodigal son, a true pattern for all sinners, he never seeks to his Father, till he was in extreme misery, and then he saith, I will go to my Father: 
Luke 15.  so the proud Pharisee never begs for mercy, for he felt no want of it: And the Church of Laodicea, Knew not that she was miserable, poor, 
Reu. 3.10.  blind, and naked: For how can a man repent of that he is ignorant of? Sins committed can not be repent of, till men see them and know them: nay, not barely to know them, but to know the heinousness of them, and the curse of God due unto them; so as a man may take it to heart, and be troubled for his sins. David, though a Prophet of the Lord, yea a man after GOD'S own heart, yet lay a long time in sin without repentance; because he did not weigh and consider with himself what he had done. And therefore in the word of God the Lord oftentimes calls upon men to consider their ways, to know their sins, and the curse of God due unto them. jer. 3.13. Know thy sins, O jerusalem! Zeph. 2.1, 2. Fan yourselves: Lam. 3.40. O let us search and try our ways, and turn unto the Lord.  
Use. 1 Here we may see the main cause why there is so little faith & true repentance in the world, why men are no more humbled for their sins, & do not repent for them: poor souls, they know not that they do evil: They either cannot or do not search themselves Lam. 3.40. they never call their hearts to account: Now then, going on in security, seeing and fearing no danger: Alas! how should they repent, how should they turn to God? For if thou couldst see the misery of thy soul, and thy woeful estate by reason of sin, if thou couldst see the number and greatness of thy sins: Oh thou wouldst even tremble for fear, and wonder at thy woeful estate! But alas! most men are like a man that travels in the night over a narrow bridge, which is very dangerous, and under it runneth a bottomless gulf; so as if he fall, he cannot escape, but must needs perish. And therefore in the dark night seeing not the danger, he feareth it not: But let him go that way in the morning, he will wonder that ever he was so mad and desperate to go that way, and will never venture that way again. So many poor blind ignorant souls, when they have run headlong in sin all their days, and passed their uncertain life in ignorance, profaneness, and manifold sins, posting to Hell and damnation, not seeing the curse of GOD that doth hang over their heads, they fear nothing, but run on headlong into all sins: But if it please the Lord to open their eyes to see their sins, and the judgements of God due unto them; Oh they do wonder at their own extreme folly, and Gods infinite goodness and patience, and would not be in that case again for all the world.  
Well then, mark this Doctrine, do not lightly pass it over, but esteem it as a blessed truth of God. Christ saith, Lake 13.5. Except ye repent, ye shall allperish, And for a man to see his sins, the greatness and grievousness of them, it is the first step unto repentance. So that we see here who they are that do repent, and shall be saved, even such as see their sins, their woeful misery, and the wretched estate wherein they are, and which do most earnestly hunger and thirst after mercy in Christ jesus.  
Well then, let me ask thee this Question, or rather, demand it of thine own soul; Didst thou ever see thy woeful misery, the wretched estate wherein thou art by reason of sin, what a miserable sinner thou art by nature, out of the favour of God, in the state of damnation, in extreme danger, for ever to be damned, and to lose thy own Soul? Didst thou ever find thyself to stand in need of God's mercy for the pardon of thy sins, and extreme want of Christ's blood to save thy Soul? Hast thou felt thy heart wounded and bruised for thy sins, that thy soul is even sick with sin? Didst thou ever thirst after GOD'S mercy in Christ above all the world; so as thou hast with sighs and groans, yea with tears begged God's mercy on thy knees, as for life and death, Io. 7.37. Esay 55.1, 2. Esay 66.2. If thou hast not found and felt these things in thee in some measure, thy case is dangerous and fearful; thou never yet didst truly repent: the mercy of God belongs not unto thee.  
Use. 2 O than it is a singular favour of God, when he doth open a man's eyes to see his misery, to find himself to stand in need of GOD'S mercy, and extreme want of Christ's blood to save his soul: This is the beginning of all grace, to feel the want of grace: David, if the Lord had no● roused him out of his dead sin wherein he lay a long time, he might have died, and perished in it: And therefore this should teach us all to pray to God, that he would in mercy open our eyes, that we might see our sins, and feel our miseries, and that we may see we stand in extreme need of God's mercy; and the contrary is a fearful plague and judgement of God, for men to lie and snort in sin, without remorse of conscience, without the sense and feeling of sin, or want of mercy: this David now knew by woeful experience, that if he had died without repentance, he had perished: of all diseases they be most dangerous which be least felt, as a lethargy, or dead palsy, or the like: so it is a most fearful estate for any man to lie in sin, without the feeling of it; for then the heart is hardened, and he makes no account of God's mercy: A man that thinks he is well enough, will scorn the Physician; so those blind sinners that think they are well enough, and feel no want of mercy, of all men they are to be pitied, they be in a most dangerous state and condition: And therefore we see it a great blessing of God, to be told of our sins, to be reproved for them, that so seeing them, and the danger of them, we may seek to GOD for mercy.  
Doctr. 2 Hence we learn, that the first step to heaven, 
S●●●● 〈…〉 of 〈◊〉 man.  and the beginning of true repentance is this; for a man to be grieved for his sins, to be wounded in conscience for them, for till a man see his sins, and feel the burden of them, and fear the curse of GOD due unto them: he will never repent and seek the pardon of them. 
2. Cor. 7.10. Matth. 26. Luke 18.13  This is that godly sorrow, that leadeth to tepentance, never to be repent of  
Use. 1 If this compunction and prick of the heart be the very beginning of true repentance, and the first step to heaven, and the salvation of a man's own soul, surely then most men be in a miserable and wretched estate, for most men yet have not set forward one foot, nor gone one step to heaven: For they have never been humbled, never touched, never yet wounded, nor pricked in heart for their sins, and therefore must needs be in a dangerous estate: 
Note.  Well then, apply this to yourselves, didst thou ever in all thy life find thy heart pricked for sin? Did the sacrificing knife of the Word, never wound thy conscience, nor fetch one tear from thine eyes for thy sins? Didst thou never find thy heart to mourn, and to be cast down with remorse of conscience? Certainly thy case is fearful and dangerous, thou art not yet gone one step to heaven, nor moved one finger to eternal life: no, no, thou art yet in thy sins, in extreme danger to be damned: 
james 2.19  Oh then let the word come home to you, harden not your hearts against it, never be at quiet, till you can say, I have felt my soul touched and wounded with the word of God.  
Use. 2 This serveth for the comfort of GOD'S children: for if we find and feel our hearts broken and wounded for sin, so as we mourn for them with godly sorrow, because they be sins, displease God, offend his Majesty: it is a certain sign we have truly repent, we are in the estate of grace, God's spirit hath met with us, the word hath not been in vain in our hearts, but hath wounded sin, cut the throat of it: blessed be God, if thou canst say by experience, that the Word hath been powerful to wound thy soul, so as thy conscience is truly touched, not only because of God's anger, but because of this, that we have sinned a 'gainst a merciful Father: This godly sorrow ever goes with true repentance, not as Cain, Indas, 
1. Cor. 7.10.  etc. who despaired of God's mercy with a desperate sorrow because of the punishment, but when we are wounded with sin, to mcurne for it, because it offendeth God, a loving Father.  
Doctr. 3 From David's prayer, 
The first thing David craves is mercy.  and first petition, mark what it is he so earnestly craveth, not a kingdom, nor gold, or silver, not the life of his enemies, but mercy, mercy alone, he craved for nothing but mercy: and therefore in his person, we learn what is that which we should most desire above all things in the world, namely, the favour and mercy of God in Christ jesus; so that if it should be asked, what we would desire in all the world, we should answer, Mercy, and the favour of God in jesus Christ; he is a blessed man that hath mercy, 
Psal. 32.1, 2 Psal. 4.6. Lu. 18.13.  let other men desire worldly wealth, riches, honour, gold, silver: but Lord I crave nothing but mercy, thy favour and loving countenance: The poor Publican coming to God, he knocks on his breast, and cries for mercy; God be merciful to me a sinner.  
For there is nothing in the whole world, that is able to appease the trouble of a wounded conscience, save only the mercy of God in CHRIST JESUS. David, no doubt, had tossed many thoughts within himself when he came to utter this which here is penned, he had a true sight, no doubt of the misery and wretched estate wherein he stood, by reason of his sin. An●●●d there been any other way in the world to have gotten out of that ●●ate, he would have found it. But ●●rke, he casts his eye only upon ●he ●●rcie of God, making that his surest resuge, in this his greatest necessity: Even so, howsoever the opinions of men as touching happiness, be diverse, poor men thinking riches, the prisoner liberty, the sick man health: Although these desire all these, yet the sinner ever desireth mercy. This Mercy of God, David, This sweet Singer of Israel, had often times singed; now he desires it. And this is the difference betwixt, the godly and the wicked; Honour me (saith Saul) before my People. Have mercy on me (saith David.)  
Use. 1 We learn hence, that nothing can pacify a Wounded Conscience, grieved, and distressed for sin, but only the favour and mercy of God, in jesus Christ: Men may in their distresses go to sport and pastime, and merry company: But alas! this is no comfort to a wounded Soul, only the mercy of God, and feeling of his love in Christ, can assuage and pacify the accusing of our Consciences. A man in a hot burning ague may taste of cold water, which may ease him for the present; but alas! after it will increase his torment: And as an old soar, if it be not healed at the bottom, though it seem to be found on the top, yet it will break out again, and become more dangerous and incurable: even so, when men shall seek to smother the accusation of conscience, to blunt the edge of it, it will after rebound again, and give a deadly wound to desperation.  
Use. 2 Dost thou find thy conscience unquiet? Dost thou feel it wound and accuse thee, 
Nothing can pacify a wounded conscience but God.  so as thou canst find no comfort nor rest unto thy Soul? There is no other way in the world to pacify thy conscience, and to have peace, then to entreat and beg for mercy at God's hands; 
Ro. 14.17.  The kingdom of God stands not in meat and drink, but in righteousness, and peace, and joy in the holyghost: So that although a wicked man enjoy all the world, yet if he have not mercy, and the pardon of sins, alas he shall have no sound peace of Conscience, no joy in his soul, nor any drop of true comfort: And therefore let us all seek reconciliation with God, entreat for favour and mercy, and never give any rest unto our souls, till we can feel and find our Souls assured of GOD'S mercy in Christ, and the pardon of our sins: if any say, O that I could feel this in my soul, I have an acusing conscicence, I feel it terrify me: I am afraid I shall be condemned: I can find no comfort, What shall I do? Even as David did here, beg hard, seek earnestly, for so the Lord promiseth; If we seek we shall find: And therefore let us pray, and continue in prayer, and know that the Lord will in the end hear and grant our requests.  
The second point is the Party to whom the Prophet directs his Prayer, 
To whom  and seeketh for comfort: not to any Saint or Angel, not to the Virgin Marie, but he goeth to God, prayeth to him, Have mercy on me O God; and he directs his prayer to the whole Trinity, Father, Son, and Holy Ghost; to God the Father, as the Author of all mercy, to JESUS CHRIST, by whom, and in whose name we obtain mercy; and to the Holy Ghost, because he doth teach us to pray, and doth convey and derive all saving comfort to us.  
Doctr. 1 Hence we learn to whom we must direct all our prayers, namely, to God alone, 
God alone is to be prayed to. Rom. 10.14 Dan. 6. Psal. 2.7. Levi. 19.31 Esay 8.19. Esay 59 Dan. 9.17.  Father, Son, and holy-ghost, because we must pray to him alone, on whom we must believe. Secondly, God alone, can, and will, pardon the sins of those that seek unto him for mercy. Thirdly, it is GOD'S commandment, that we should pray to him, and to no other creature. Fourthly, we have promises, that if we pray unto him, he will hear us. Fiftly, we have the examples of all GOD'S children, who in all their troubles sought to GOD alone, and to no other creature in the world, and he prevailed.  
How available were the prayers of Abraham, being made unto God in faith, Genesis chap. 18. That if ten righteous persons had been found in Sodom, GOD had spared those Cities for their sakes. How was the Sun and Moon stayed by the prayer of Iosh●ah, till he was revenged on his enemies, josua chap. 10. How did Elias, by his prayer, obtain rain, which had been withheld from the earth 3 years, and 6 months, 1. Reg. 17. jam. 5. Acts 12.1.2. john 5.14, Dan. 9.17. john 11.4l.  
Use 1 This condemns the blasphemous doctrine of the Church of Rome: who teach men to pray unto Saints and Angels, to the Virgin Mary, to stocks and stones, and I know not what; whereas the Lord saith plainly, He will give his glory to no creature: 
Esay 41.8. Esay 63.16  Now, that we may not pray unto them it is manifest; first, we have no commandment: secondly, no promise: thirdly, no examples of God's children: four, we may not believe in them.  
Nay, would we not take him to be a foolish Suppliant, that when the King's Son offereth to speak for him to his Father, would refuse to use his mediation, and go to one of his servants to entreat for him. Is it not meet that such a one should be said nay? Even so, inasmuch as the Father sendeth us unto his Son; & the Son calleth us unto himself, what madness is it then to run as well from the one as from the other, to go from the Son to the Saints, from him that can hear, to them that cannot help; depriving the Father of his honour, the Son of his office, & disgracing the Saints. Away therefore with the mediation of Saints & Angels, who know not our hearts, nor hear our prayers, There is one Mediator betwixs God and Man, the man Christ jesus. And, 1. john 5.14. This assurance have we in him, that if we ask any thing, according to his will, he heareth us. Let us tread in the steps of David, and Moses, and the rest of the Servants of God, who have ever, in their greatest troubles, called upon the name of the Lord. And howsoever Papists or Idolaters will be ready to pretend humility, that they will not be so bold to come to GOD themselves, but they will use the mediation of such as are about him: yet let us know, that David, when he came to GOD, he was as humble as they, and far beyond them; yet his humility did no whit hinder his holy boldness, as to come into GOD'S presence. For our humility doth not appear in shrouding ourselves under the Saints wings, but by humble and hearty confession of our sins unto God.  
Use. 2 Let us go unto God in prayer, entreat for mercy at his hands: Let us not go to Saints or Angels, or any other creature, save God alone, in the name of Christ jesus: what father is more ready and willing to hear his child, than the Lord is ready and near at hand, to hear them that call upon him in truth? now that we may pray unto God for mercy and pardon of our sins, we must be persuaded of two things: First, of the power of God, that he is able: Secondly, of his will, that he is willing to pardon them: The poor Leper saith; Lord, if thou wilt, thou canst make me clean: 
Matth, 8.2  And therefore that we may pray in faith and assurance, let us be persuaded of these two: First, that GOD is almighty, and is able to pardon all our sins, though never so great: Secondly●, that he i● most ready, and willing, for Christ's sake, (in whose name we come unto him) to pardon all our sins: for if we doubt of either of these, we cannot pray in faith, and so shall not obtain that we desire.  
Use 3 Seeing David prayeth for pardon of sin, and craves it only at GOD'S hands, we see that that is a cursed, and blasphemous Doctrine of the Papists, who hold that their head the Pope can pardon sin: 
The Pope can not forgive sins.  yea not only give a man pardon for his sins past, but (for money) can pardon and seal him a pardon for sins many years to come: a most blasphemous doctrine, and that which opens a gap to all sin, when a man shall have promise of pardon for sins to come. But we see here, that the word of God speaks clean contrary, namely, that GOD alone can pardon sins: For who can forgive sins save God only? 
Luke 5.21  And where did we ever find that GOD did pardon a man's sins for time to come: but rather threateneth sinners with judgement, to make them beware of sin: so that we see the Pope is Antichrist, who setteth himself in the seat of God, and exalts himself above God: 
2. Thes. 2.4.  in that he takes upon him that God never did, to give a man pardon of his sins, before they be committed.  

After thy loving kindness.  
David being dismayed and cast down, in the sense of his misery, doth look up to God's mercy, and is emboldened thereby to draw nearer unto him, and with some comfort to call upon him for mercy.  
Doctr. 1 Whence we learn first of all this Doctrine, 
Experience of former favour assureth of future favour.  that the experience of Almighty Gods former favour casteth off fear and causeth affiance in God, and is one of the chiefest causes to move us still to trust in him, as Psalm 4. Hear me when I call O God of my righteousness: For thou hast set me at liberty when I was in trouble: have mercy therefore upon me, and hearken to my prayer. Where the Prophet reasoneth from the time passed to the time to come, and entreateth God to hear him now, because he had already showed mercy on him. The like we may see, Psal. 22. Thou didst draws me out of the womb, etc. Out of which words we gather, that the Prophet, for benefits past, assureth himself of deliverance from dangers present. The like of the Lion and the Bear, 1. Sam. 17.34 Psal. 3.4, 7.  
Use. 1 We learn hence to acknowledge his great mercy, that maketh one mercy seal of another, & one grace the pawn of an other: Now what man or woman hath not received thousands and ten thousands of mercies from the God of mercy; all which may be so many comforts unto his Soul, to assure him that God will never forsake him. Indeed if our own works or righteousness were the only ground to move the Lord to take pity on us. Than we should be much discouraged in ourselves, when we look back unto our lives: but now the for mer mercies of God, are Arguments of further mercies, to assure us that he will add mercy to mercy: whereby he may see how fruitful the loving kindness of the Lord is always producing more, as one grain of corn increaseth an hundred fold.  
Use. 2 Again, we learn hence a notable difference betweehe GOD and man in bestowing benefits, men are quickly weary of their liberality; but it is not so with God: The more bold we are in ask, the more bountiful he is in giving: which is a comfort to all weak Christians, and wounded Souls, who are ever ready to reason thus within themselves; Will God hear me? or respect me? Will he show his loving kindness towards me a wretched sinner? Yea, God doth hear thee & respect thee, and will show mercy upon thee, if thou seek unto him in faith; yea the oftener we ask, the better we are accepted of God: the more we desire, the more we obtain. He chargeth us, Psal. 50.15. To call on him in the day of trouble, and assureth us of our deliverance, james 1.5, 6.  
Doctr. 2 Hence mark what is that whereby poor distressed souls, 
The mercy of God emboldens sinners to come unto him.  thrown down for sin, wounded, and melting for sin, and almost in the gulf of desperation (as David was) that gives them courage and emboldens them to come into the presence of God; to stand before their judge: namely this, the endless love and mercy of God in jesus Christ, even the consideration of GOD'S mercy, that he is most ready to pardon, and forgive poor sinners, to receive them to mercy: for so long as the conscience accuses for sin, and terrifies a poor sinner, he doth nothing but fly from God, run from him, dares not look unto him, nor call upon him, till he conceive of God's mercy in Christ, 
Psal, 103.8.  that he is most willing to pardon those which do truly repent.  
Now, that God is merciful and ready to pardon poor sinners, and to receive them to mercy, it doth appear by that his loving invitation, Math. chap. 11. verse 28. Come unto me all ye that travail and are heavy laden, and I will ease you. Likewise he embraceth the poor and simple, as lovingly and cheerfully, as the rich and wise of the world. Publicans and Sinners are accepted of him, who were contemned of the jews. The woman taken in Adultery, is exhorted by him to repentance; the blind man restored to his fight, and cast out of the Synagogue, is sought out by Christ, and taught to beleede, john 9.35. The penitent Thief is by him converted to the faith, Luke 23. according to that Math. 18.14. It is not the will of God, that one of these little ones should perish. The like we may say of Mary Magdalen, who was infamous in life, out of whom Christ cast seven devils. Of the Cananitish woman whom he heard and helped. Of the cripple that lay at the pool, whom when jesus found in the temple, Io. 5. he exhorted to sin no more, according to that of the Evangelist, Ma●●, 11. That by the power and love of Christ, th●●linde had their fight restored, the lepers were cleansed, th●● dead were raised, the halt walked, the sick were healed, and the poor received the Gospel.  
Use. 1 Seeing a poor sinner will never fly to God for mercy, until he be persuaded of the favour and mercy of God in Christ, and can persuade himself that God is most merciful, and willing to pardon him: we must remember ever with the one eye to look unto his justice, that he is a holy and a just God, most righteous, & one that can not bear with sin & sinners, that live and delight in sin: so with the other eye we must look unto his endless mercy in CHRIST JESV, fix our eyes on that, & rely on that; otherwise, alas! we shallbe so far from seeking unto him, that we shall most willingly fly from his presence, as a terrible and angry GOD, and most righteous judge: And therefore, as we must needs behold him as a just god, and righteous to punish sin: so we must labour to be persuaded of his mercy, that he is most ready to pardon, full of compassion, that so by jesus Christ, we may have access unto the throne of grace, and entrance with boldness into his presence: And because that CHRIST JESUS is the Way, Truth, and Life; 
Eph. 3.12  let us never go without him, but take him in the arms of our faith, & in his name beg for mercy, 
1. john 2.1  for without him we can find no mercy by judgement.  
Use. 2 We see hence the very cause why so many come to despair, 
cause of man's despair.  and so to cast away their own souls; namely, because they can not conceive that God hath any mercy for them: they can not be persuaded of God's endless mercy in Christ jesus: but when their consciences do accuse them of their sins, they presently see that God is angry with them, that he is a righteous judge, an angry and terrible God against sinners: and thus seeing his justice and anger against sin, they dare not appear in his presence, but fly from him, as Adam did in the garden, and could wish that they might never come into his presence: they cannot for their lives behold the mercy of God in Christ: impenitent sinners can not call God Father, they can not endure Gods angry countenance, but rather wish they were out of the world, and might never come before his face: for this is certain, that unless a poor sinner, and distressed soul, can, together with the sense of sin, and God's anger against sin, behold and acknowledge the endless mercy of God to pardon them, he will never dare to appear in his presence, but God's anger will overwhelm him: Well then let us with David so behold and feel the anger of GOD for our sins to humble us, that we never despair of God's mercy, but still know and believe, that God is no less infinitely merciful, if we can repent, to pardon and forgive us, than he is infinitely just to punish, if we will notr● penned.  
Doctr. 2 Mark how David, 
God's mercy man's merit.  a man after Gods own heart, entreats the Lord, to pardon his sins for his mercy's sake: therefore we learn that there is no other cause to move the Lord to pity and pardon us our sins, but only his most free and undeserved mercy: there is no work, no goodness, or virtue, in any man, to move the Lord to pity and pardon us, but all is of his mere bounty, goodness, and mercy; without all merits of ours: as what could the Lord see in Saul, in Rahab, in Mary Magdalen, 
Acts 9 Luke 7.  out of whom went seven devils, to move him to mercy, but his mere mercy alone: Even so, all the gifts & graces of God's spirit bestowed upon his servants, either concerning this life, or the life to come. They all proceed from the free grace and mercy of God in jesus Christ, according to that of the Apostle, Rom. 6.23. Eternal life is the free gift of God. This is confirmed by the practice of godly Daniel, Dan. 9.7, 8, 9 O Lord, righteousness belongeth unto thee, But unto us shame, because we have sinned against thee: whereby we gather, that though our prayers be not without effect, yet they prevail not with God by virtue of any excellency that is in them, but because God hath promised to be found of them that seek him in the means he hath appointed. And so for the rest of GOD'S ordinances, Word, Sacraments, etc. The Lord doth accept them, and is well pleased in them; howbeit not through our worthiness that perform them, but for his goodness sake that doth command them: for these properties are to be found in works that are meritorious.  
First, they must be done of a man's own self, and from himself; but we have nothing of our own to give unto God: For what hast thou that thou hast not received? 1. Cor. 4.7. without him we can do nothing: it is he that must work in us, the will, and the deed.  
Secondly, they must be such works as are not due unto him, they must not be due debt, but proceed from our own free will, even such as God cannot justly challenge at our hands: but whatsoever we do, we do of debt and duty; yea Luke 17.10. When ye have done all those things that are commanded you, say we are unprofitable servants, we have done that which was our duty to do.  
Thirdly, the works we do must be done for the profit of him, from whom we look for a reward: But Psalm 16. All our goodness can not reach unto the Lord; we may benefit men, but we can not benefit our Maker; therefore it is plain we can not merit.  
Fourthly, the work and the reward must be in proportion equal: for if the reward be more than the work, it is not a reward of desert, but a gift of good will: But, Rom. 8. The afflictions of the present time, are not worthy of the glory that shall be showed unto us. So then they are not deserved of us, but are bestowed on us.  
This condemns the doctrine of the church of Rome, who teach, that God doth show mercy on some men, because they be worthy of it, for their good works, and honest life: and therefore they can dispose themselves by virtue of their frewill, to move the Lord to have mercy upon them. 
Ephes. 2.8.  But we ascribe all to Grace and mere mercy: and therefore seeing pardon of sins comes from the mere mercy and love of GOD in Christ, we must ascribe all the praise of it to God alone, pardon of sins, grace to repent, life eternal, all these come from the mere mercy & love of GOD in Christ jesus: And therefore let us ascribe nothing unto our own goodness, or virtue, to our own wit, or reason: but give all the glory to God.   

According to the multitude of thy compassions, put away mine iniquities.  
AS if David should have said, Oh Lord! my sins are many, and great, and therefore I stand in need of thy mercy for my misery, and of the multitude of thy compassions for pardon of all.  
Doctr. 1 When as David prays for a multitude of mercies, 
The nature of sin.  for the pardon of his sins: we learn hence, what an heinous and horrible thing sin is in God's sight, that it can not be pardoned without a multitude of mercies: sin being committed against an infinite God, deserves infinite and endless punishment of soul and body, and before it can be pardoned, must have infinite mercy.  
Sin is odious in itself, and maketh us vile and abominable in the sight of God, jerem. 5.25. Esay 59.1, 2, 3. Keeping all good things from us, and pulling down all evil upon us, and that the wages thereof is death, being able to press us down even to the bottom of hell. It is sin that maketh us execrable to the Lord, and abominable in his sight, yea nothing doth more deform us, and make us cursed & detestable in the sight of God, than sin, josu. 7.12, 13. the pardon whereof must have infinite mercy.  
Use. 1 Then hence we learn, that we never esteem rightly of sin, till we come so to be grieved for it, as that we find ourselves to stand in great need of GOD'S mercy for the pardon of it, yea of a multitude of mercies, of a sea of mercies, till v●e find that we stand in need of every drop of CHRIST'S blood to save our souls. David having sinned, begs for multitude of mercies, and so we shall find, that if we truly repent of sin, that we stand in need of a Sea of mercy, and of every drop of Christ's blood.  
Use. 2 This condemneth most men and women, who are so far from esteeming thus of sin, that they make no bones of great sins, and many grievous impieties: yea, they make a sport of sin, swearing, lying, drunkenness, whoredom, pride, covetousness, etc. and give them names of virtue: we see it too too common that men think they stand in no need of GOD'S mercy, they think that Lord have mercy on me will serve: But if we will judge of sin as we ought, we shall find that we stand in need of a Sea of mercy in regard of the multitude of our sins.  
Doctr. 2 We see that the Lord is full of mercy, full of pity and compassion; 
God, a God of mercy. Psal. 119.  & his mercies are over all his works: And indeed his mercies are great: First, because they come from an infinite GOD, to men who are infinitely evil, and deserve no mercy, but judgement: Secondly, because for time, they last for ever, & never have end: Thirdly, because the mercy of God concerns great things, salvation, life eternal, etc.  
And this is that which the Lord himself proclaimeth from Heaven, Exod. 34.6. The Lord is strong, merciful slow to anger, and abundant in goodness and truth; reserving mercy for thousands, and forgiving iniquity, transgression, and sinme. Again, Michah 7.18. Who is a God like unto thee that takest away iniquity, and passest by transgression? He retains not wrath for ever, because mercy pleaseth him, he will turn again and have compassion upou us; He will subdue all our iniquities, and cast all our sins into the bottom of the Sea. Esay 55.8, 9 Ezech. 33.11. Though therefore our sin be great, yet great is the mercy of God in pardoning it, Rom. 5.20. Where sin doth abound, there grace doth superabound: Wherefore let not sin so dismay us, to cast us down to despair, as this cheer us, that God is so gracious.  
Use. 1 Seeing the Lord's mercy is as a bottomless sea, that can not be drawn dry: 
Lament. 3  His compassions fail not. Hence is matter of great comfort to all true penitent sinners: for thy sins cannot be so many, nor so great, but if thou have grace to repent, God is able and willing to pardon them all.  
If thou say, Oh! my sins are great, grievous, monstrous, unspeakable; well, the mercy of God is greater, as may appear in the pardon of Lot's sins, 
Genes. 19.2. Sam. 12. Acts 9 joshua 2.  David's, Peter's, Paul's, Rahabs', &c. If thou canst repent, and truly turn to God: If thou say, O! they are more than the stars in number, remember that God's mercy is as a bottomless sea, he hath a multitude of Compassions, and can pardon them though never so many and grievous: If thou say, Oh! I have lived a long time in them, twenty, thirty, forty years, look on God's mercy showed to Rahab, Paul, & others, that had lived long in sin: so that if a man have grace to repent, neither the greatness nor the multitude, nor the continuance of his sins, none of all these can hinder God's mercy: but here is all, that men must repent: otherwise, if men do not repent, the least sin is damnable: and if men repent, no sin is so great, but is pardonable.  

The mercies of god belong not to all.  Yet notwithstanding, men must take heed that they take not occasision to live in sin, because God is merciful, for these things are noted as a comfort for those that sigh and groan under the burden of their sins, to comfort them, and to keep them from despair; that if they be truly humbled for their sins, there is yet with the Lord mercy in store whereby they may be saved.  
Use. 2 Seeing all God's gifts come from him to us, of grace and mercy, even because he is full of mercy, and hath even a multitude of mercies for poor penitent sinners, that sue to him for mercy. We learn above all things in the world to desire mercy, and the pardon of our sins. This we see in the Prophet David, 
Psal. 6.6.  My soul is sore trouble. But Lord, how long wilt thou delay? 
Psal. 63.3,  Return (O Lord) deliver my Soul, Save me for thy mercy's sake: this is likewise practised by the Church; It is the Lords mercies that we are not consumed, 
Lament. 3.  because his compassions fail not. Thus the godly, when they desire any blessing, they ask it of favour: If they crave to have any judgement removed, they crave it of mercy, esteeming his mercy above all the world, or aught else they can desire: labour therefore above all things in the world for the mercy of GOD in jesus Christ: use all good means to obtain it, employ thyself diligently to keep it, and to continue it towards thee, that in thy life it may be with thee, & in death it may not departed from thee.  
Lastly, where the Prophet David saith, According to the multitude of thy compassions, blot out mine offences.  
Mark that the word (blot out) it is a metaphor taken from Writing-tables, when a man shall wipe out with a sponge all that is written: or from crossing of books of Records, and Books of Debts.  
And it is all one as if David should have said; O Lord, I have run far in thy score: I have even filled thy Book, nor with small, but great sums of Debt▪ pay I am not able, no not one farthing. Now Lord, I beseech thee therefore deface, cross, and blot out altogether the Debt of my sins.  
Doctr. 1 Hence we learn, 
The Lord keeps a Book of our sins  that all our sins are recorded in the Lord's Book: he keeps a Bill of Account, all our very thoughts, words, and deeds are known unto him, he keeps them in mind and memory, and hath them written down: And unless we repent of them, and they be blotted out with the blood of Christ, laid hold on by faith, the Lord will call them all to account at the day of judgement; 
Reu. 20.12.  The Books shall then be opened; and every sin, old, new, secret, open, against God and men shall be brought to light, for they be rocorded in God's Book.  
Now by these Books we may not conceive material books, in which men writ down such things as they would have remembered, for God can not be said to stand in need of any such helps: But because all things are as certain and manifest to him, as if he had his Registers in Heaven to keep account thereof, Psalm 139.16. Dan. 7.10. Philip. 4.3.  
So then we may see, that the Lord doth keep a note of all our sins, and chalks them as it were upon a score, until payment come. It is not with God as it is with Princes, who are ignorant of the Treasons plotted against them; but all things both past, present, & to come, are known to him, aswell our rebellious thoughts, as sin f●ll acts committed. And although we do forget and carelessly mind what we have done, yet God forgets nothing; every part and parcel of our debt being noted exactly in his Book of Remembrance.  
Use 1 Seeing all our sins be known to God, he notes them down in his book of Account, and not one sin can pass him, but he writes it down. how should this make us all careful unto our lives, that we commit no sin, for if we do, the Lord knows it, 
2. Cor. 5.10  and notes it in his Book, and unless he blot them out, they shall all come to account.  
A wicked man and an unchaste woman, how many thousand vile & filthy thoughts have they in their minds, night and day their hearts burn in lust and uncleanness, and these they pass over, regarding them not, making little or no account of them: But (alas) the Lord hath them all written in the Book of his Remembrance, and if thou repent not of them, and leave them, O woe to thy soul when this Book comes to be opened, and read over, and when thou shalt receive According to thy works. job saith, Thou hast sealed up our sins in a bag. To seal up a thing doth note an exact kind of keeping it: So then, the bag and bundle of our sins being sealed up, and that by God himself; let us not imagine that any one can drop out, but all shall come to judgement.  
Use 2 Seeing all our sins are so many debts, set down in GOD'S Book, and we must come to reckoning one day, how should we labour all the days of our life to have them blotted out, to have this Book canceled and crossed, even by the finger of God, for indeed we may run on still in God's debt, and set on apace upon his score: but we cannot so fast wipe them out again; nay, we can never of ourselves, pay one farthing, or satisfy the least of our debts we own unto him. It is God that hath written down, that must freely forgive and cancel, as himself telleth us, Esay 43, 25. I, even I am he saith the Lord that putteth way thine iniquities. Now, that they may be blotted out, and this Book may be canceled, we must;  

How to have the Books canceled.  First, truly repent of them all, bewail them, be grieved for them, that by them we have grieved God.  
Secondly, we must beg hard, even as for life and death, for pardon of them, as David did here, again and again, ask mercy: If a man should run into debt a thousand pounds, and know not how to pay his creditor, his best way were to seek and make friends unto him to forgive it: We are debtor unto God, thousand Thousands sins: pay we can not, then let us confess the debt, entreat him to blot his book, and take that hand-writing, and band of obligation on against us, and nail it to Christ's Cross: And this is an excellent property of the child of God, that he desireth (after a sort) to come out of God's debt. A true child of GOD cannot abide to have any thing standing on God's score, for he knows Hebr. 10.31. That it is a fearful thing to fall into the hands of the living GOD: so long to defer, till God warn to his Bar: Oh he seeks betimes and gives the Lord no rest till the debt be pardoned.  
Thirdly, that our sins may be clean blotted out, we must have faith in Christ jesus; for nothing can blot out sin, but his blood alone: nothing in heaven and earth can satisfy God's anger, wash away sin, blot out our offences, but only the blood of jesus Christ; and therefore let us labour continually to be assured of it by faith, to sprinkle our sinful hearts with the blood of jesus Christ. 
1. john 1.7 Revel. 1.6   
Use. 3 Seeing the Prophet David doth acknowledge, that this Debt was more than he was able to pay, and therefore disclaiming his own sufficiency, appeals only to GOD'S mercy in Christ for the pardon of the same. We learn that that Doctrine of Merits, yea and Supererogation, now taught in the Church of Rome, is most false and erroneous; teaching poor people to lean unto man's satisfactions, which they must make unto God, either here, or in Purgatory; whereas the justice of God is infinite. And when we have done all that we can here in this life, we are unprofitable servants: nay, there is not that man in the whole world, that if God should lay aside his mercy, and deal in justice, were able to satisfy the justice of GOD, for the least Debt that he doth owe unto God. And unless the Lord take pity on us, and forgive the Debt, there remaineth nothing for us, but to lie in prison, and that for ever. Matth. 28.27. But of this before.    

VERSE. 2. 2. Wash me thoroughly from my wickedness, and cleanse me from my sins.  
IN this Verse the Prophet David proceeds with his former petition unto GOD for grace and favour, for pardon of his sins: yet so, as he doth it more effectual, and more earnestly, because his foul was now exceeding grieved, seeing his woeful misery that he was in, how foul and filthily he was stained with sin, most heinously: And though some put a difference between these two speeches, and understand the former of the washing of justification, and pardon of his sins, not imputing them unto his charge: And the second of the washing of Sanctification, and the covering of our sins, yea by little and little washing and purging them away, and more and more renewing newing of us in soul and body by the work of Sanctification: yet me thinks the words do both imply one thing, namely, to be thoroughly purged from the filth and stain of sin, and to be received again into the favour of God, by the means of Christ.  
It may seem strange what should move David to confess his sin, and to entreat for pardon in this manner. There was no Court of Inquisition concerning his fact; There was no Magistrate to examine him, nor judge to condemn him, he being King: Nay, no doubt the devil might set some on work which might back him, and seem to lessenhiss fault: what then should cause David, without any regard of his credit, to come forth in this manner, and thus publicly to confess his pollution, and to be so earnest unto GOD with his Have mercy, Blot out, Wash me, etc. Surely it was his own conscience, and that extorted and wrong from him this Confession, and made him so earnest unto God in prayer.  
Doctr. 1 From this prayer of David, 
A wounded conscience can find no rest, but only in Christ.  repeating his request to GOD so often: Have mercy, Blot out, Wash me, etc. we learn that a wounded conscience, that is truly touched for sin, can find no rest or comfort, but only in the feeling of God's mercy in Christ, for the pardon of sin: and therefore David, to show how he was truly humbled and wounded for sin, he never can content himself to pray and beg for mercy and pardon: for after a man sees his sins, and the filthiness of them, and beholds the wrath of God against sin, his conscience still accuses him, neither can he find any rest till he do feel the mercy of God in Christ, for the pardon of them: Being justified by faith we have peace with God: 
Rom. 5.1.  Again, the Kingdom of GOD stands not in meat and drink, 
Rom. 14.17  but in righteousness and peace, and joy in the holy Ghost: that is in pardon of sins, and feeling of God's love, for sin once known will never cease to accuse until it be pardoned.  
And this is confirmed unto us by the example of Cain, Genes. 4. who having slain his own brother and shed innocent blood, which cried in the ears of the Lord for vengeance, how did the Lord strike him with an accusing conscience, that he feared the sight of every creature, when he had once attained the sight of his sin: and whereas he thought to build him a City to yield him comfort and safety, even there did the justice of God overtake him, and he was driven from that enterprise: The like we may see in Belieshazzer Dan. 5.56. when there appeared fingers of a man's hand upon the wall, his thoughts were troubled, and his knees smote one against the other. According tothat punishment the Lord foretold, Leuit. 26. I will send even a faintness into their hearts; And the sound of a leaf shaken shall chasten them; And they shall fly as from a sword though none pursue them. So that if it were possible to escape all apprehension and accusation in the world; yet a man's own conscience would arrest him, and hale him unto judgement.  
Use. 1 Seeing this is the nature of sin, that being known, it will never cease to accuse and vex the conscience of a poor sinner, till it be pardoned, it should provoke us all, that feel the smart of sin, never to give the Lord any rest, until we have pardon granted: But as David did here, pray again and again, for mercy, and favour, and reconciliation with God, and never leave the Lord till we obtain mercy and favour, and till we have got some comfortable persuasion of GOD'S love in Christ for the pardon of our sins: for till we do so, we shall never have peace, nor quietness of conscience: we shall never have sound comfort and joy in God's Spirit, but ever anguish, & dolour, sorrow, and heaviness: yea either we shall grow blockish and senseless, 
Note.  or else in the end come to extreme desperation. And therefore let us labour with the Lord, ply him with prayers and tears for pardon, and never let him have rest till we get one drop of mercy, for the pardon of our sins.  
Use. 2 Hear we are admonished not to flatter ourselves in our sins, as though no body saw us; As it is the manner of wicked men to say, Eccles. 23. who seethe me? I am compassed about with darkness; the walls hide me, no body seethe me; whom need I fear? And indeed there is scarce one of a thousand that makes any conscience of sin, so that the world do not take notice of it to condemn him; But let us not deceive ourselves: though we think ourselves never so secret, committing adultery under a Canopy, or in the dark: Yet our own conscience will reply; I see thee, and I will accuse thee: And than what is a man the better for having no body privy to his sins, when he hath a conscience within him, which dog's him up and down in every corner, giving him no rest.  
Use. 3 This shows the madness of carnal men, when they feel the burden of sin pressing them, and their consciences accusing them: what do they? run to God, and seek him, no, no, they run to their sports and pastime, to Cards and Tables, to the Tavern, and Alehouse, and merry company: And thus they think to put off the sense of sin, and to smother and stop the mouth of their accusing conscience.  
Doctr. 2 Mark the thing which thus grieved David's spirit, 
Difference between the sorrow of the god lie and the wicked.  & vexed his mind: namely, his sins, and impieties, his filthy sins, whereby he had grieved his good God, and loving Father, he did not so much fear punishment as this, to offend his merciful and gracious God.  

Twofold sorrow.  Hence then mark the difference of God's children, and the wicked, in repentance: the child of God is sorry for sin, because it is sin, because it offends God, displeaseth him, and not so much properly for the punishment, yea though there were none, yet he would fear to offend, and be grieved for sin, because it is sin, and breaks God's commandments: This we may behold in David, when he had committed those great sins of Adultery and Murder, and was reproved for them by Nathan the Lord's Prophet, 2. Sam. 12, 13. He confesseth with grief and anguish of heart in this Psalm, verse 4. I have sinned against thee, even against thee. All the judgements which Nathan threatened against him from the Lord, did not so much wound him, as this, that he had dishonoured his God. And when he had numbered his people, 2. Sam. 24.10. his heart smote him, and he cried out; I have sinned exceedingly in that I have done. The pestilence did not so much trouble him as his pride against God. And the Apostle Peter. Matth. 26.75. seeing how grievously he had sinned, in denying his Master, Went out, and wept bitterly. If there had been neither heaven nor hell, neither reward nor punishment; yet this unthankfulness of his, towards so kind a Master, would have caused Peter to have sorrowed so much as he did. And when this godly sorrow is once wrought in man's heart, than he beginneth to repent, and never before; The like we may behold in Abraham, in job, in joseph, etc. Genesis 18.30. Genesis 39.9.  
But wicked men they are grieved for sin, not because it is sin, and the breach of GOD'S Law: but for fear of punishment: 
Exo. 10.17  Pharaoh prayeth Moses to pray for him, that the judgement might be removed, but still he loved his sins: so Saul prayeth Samuel to pray for him, 
1. Sa. 15, 30.  and to honour him, but still he would go on in sin: 
Matt. 27.3.  So judas repent and sorrowed for his sin, because he saw now he should be condemned, and so for punishment he was grieved: 
Acts 8.24.  Simon Magus prays Peter to pray for him, but how? That none of the judgement threatened might fall upon him.  
Cain mourned exceedingly, and cried out, saying, Genes. 4. My sin is greater than can be for given me: but it was not for his hypocrisy in God's service, nor for the cruel murdering of his own brother, nor the shedding of innocent blood, but because of the punishment that God had inflicted upon him. Ahab also humbled himself, and put on sackcloth, as though he had been very penitent; but Elias wrung it out from him, denouncing God's judgement against him, 2. Reg. 2●. 27.  
Use. 
Only godly sorrow causes true repentance.  Seeing this is the difference between the godly sorrow of the faithful, and the worldly sorrow of the wicked; one sorrows for sin, because it is sin; the other because of the punishment only: let us hereby prove our sorrow: Art thou grieved for sin, because it is sin, because it offends God? And art thou more grieved for sin, because it grieves a merciful God, then for fear of punishment? Yea, wouldst thou be grieved for sin, though there were no hell nor devil to torment thee: only for this very cause, because it offends thy merciful GOD, than it is a certain token of thy true repentance, and godly sorrow: But if thou find thy heart only to be lumpish and heavy, 
Note.  in regard of the punishment of sin, in regard of hell and damnation, and if it were not for that, thou couldst be content to live and go on in sin, surely then, it is but a carnal sorrow, it is not a godly sorrow, that is only for fear of punishment: and this deceives many a man, who thinks he reputes, because he is grieved for sin, in regard of the punishment: But the vilest Atheist, and reprobate in the world, may be grieved for sin, in regard of the punishment, as hell fire, and condemnation, as judas, Cain, etc. But the child of God is grieved for sin, because it is sin, and offends God, though there were no hell to punish.  
Doctr. 3 David prays that the Lord would wash him, 
Sin defiles a man.  therefore sin defiles, and he was made foul and filthy by his sin: And to wash him much, and to rinse and bathe him, to show that sin had exceedingly defiled him, and stained him both in soul and body, & made him loathsome: and therefore he desireth to be washed and cleansed, and purged from the pollution of sin. 
Sin defiles the whole man.  Hence we may learn what a vile, filthy, and miserable thing sin is in the sight of GOD, it staineth a man's body, it stains a man's soul, it maketh him more vile than the vilest creature that lives: no toad is so vile and loathsome in the sight of man, as a sinner stained and defiled with sin, is in the sight of GOD, till he be cleansed and washed from them in the blood of Christ: 
Levit. 13.  The Leprosy was a wonderful disease, it did infect the body, yea the clothes on a man's back, the walls of the house, and the very stones: but this leprosy of sin, doth more defile a man, it defiles the soul and conscience, 
Yea the creature.  yea even the very heavens and earth are stained with the contagion thereof, and are made (by reason of sin) subject to vanity and corruption, Rom. 8.20. Oh then see how vile a thing sin is in the fight of God, that the infection thereof should seize upon the Creature, and make them that they dare not abide the glorious presence of God their Creator, Reu. 20.12.  
Use. 1 Seeing sin is so vile a thing, so filthy and unclean, so polluteth the soul and body, and makes us loathsome in the sight of God: so as no carrion nor dunghill, sends forth a filthier sent of stench, than sin: O! how should we loath and abhor it? quake & tremble at the committing of it: Oh! it is a wonder to see, how wary men are to shun the Plague, they will not come near the place and person infected, but keep aloof off, Oh that we could be as wise and careful to shun this plague of all plagues, sin, that is, the plague of soul and body!  
But alas, alas, poor plinde souls! they who are most afraid of the bodily plague and infection, fear not this woeful plague of sin, make no bones of horrible and grievous sins, of adultery, drunkenness, lying, stealing, etc. yea, as Solomon saith; Foolish men, and poor blind souls, 
Wicked men add sin unto sin, and pay one debt with another.  do make a sport of sin, and put on them the name of Virtue: Swearing is a sign of a brave Gentlemanlike mind: drunkenness good fellowship, covetousness good husbandry; fornication a trick of youth; pride, cleanliness: these men be clean contrary to David; he thought nothing more vile, filthy, and unclean than sin: they judge nothing more sweet and pleasant than sin: But if we could see the loathsome filthiness of sin, how odious it is in the sight of God, how it stains and defiles both soul and body, than we should hate it, and loath it more than a toad or a serpent, and shun it above all things in the world: but alas! men sin, and yet see not that they do sin: they see and feel no danger, they are secure; no man saith, 
jerem. 6.  Alas what have I done?  

We be wary tavoyd temporal danger.  If a man should say to any of us, touch not that garment, it is infected; or, taste not that drink, it is poisoned: how ready would we be to shun it, and avoid it? we would not touch nor come near it: but yet though we tell men of sin, bid them take heed of it, it will infect soul and body, and unless men do presently repent, it will bring both to hell; yet men, even mad men, desperately rush into it wilfully, casting away their own souls.  
Doctr. 4 Further, 
Hard matter to be cleansed from the pollution of sin.  whereas David prays to be washed, yea to be washed thoroughly, or much, and often, and more than that, to be cleansed, and rinsed from his sins: we learn hence, that it is not so easy a matter for a man to repent, and to get the pardon of his sins, to be washed and cleansed from them, as most men think it is: David desireth the Lord to wash, yea to wash him often, again and again, and to bathe and rinse him from his sins, showing, that it is a hard thing to have the spots of sin to be washed out: a hard thing to obtain the pardon of our sins, to be cleansed from the stains and blemishes of them, it will cost much sorrow, many a tear, many a sigh, and groan, even a great measure of grief, for look how grievously we have sinned, so greatly should we bewail our sins: And hence it is, that the Lord calling the people to sorrow for their sins, doth not require a light sorrow, or some small measure of grief, but such a sorrow as should even rend their very hearts, joel 2.13. And the Prophet David saith in the seventeenth verse of this Psalm, that a man's heart must be contrite and broken, even as it were rend asunder with godly sorrow: or else his repentance will never be accepted of God. David saith, Psalm 6.6. That he watered his couch with tears. Again he saith, Psalm 42. His tears were his meat day and night. And indeed it must not be a small measure of sorrow that we must show for our sins. For if we had an hundred eyes, and should weep them all out: And if we had a thousand hearts, and they should all break asunder with remorse and sorrow, all were too little; yea although we shed even tears of blood for our sins.  
Use. 1 This condemneth the common opinion of men and women; 
Folly of natural men described.  they do think it the easiest thing in the world to repent, to get the pardon of their sins: they do think that Lord have mercy on me will serve: Oh, God is merciful, God is merciful: and so make God's mercy a packhorse, of all their filthy sins: but let no man deceive himself, it is an other manner of thing to repent than we take it for: it will cost thee many a tear, and many a prayer, before thou canst have pardon, it will cost thee many a sob and sigh, and many a oh, oh, ere thou canst be assured of the pardon of them.  
How then do men deceive their own souls, thinking every little glimpse of their sins sufficient; no, no, every sorrow brings not with it repentance: Ahab had sorrow, 1. Reg. 21. He rend his clothes, and put on sackcloth, and fasted: but this sorrow was as the morning dew, it did quietly vanish away. The like may be said of Felix, Acts 24. of Herod, of Pharaoh, and the like; all which have had in them a kind of sorrow, but it was but carnal, the end whereof is death: It must then be a godly sorrow, arising from the sight of our sins, that we have offended a good and gracious God, and loving Father in jesus Christ; and this must even wound our very souls as the people of the jews, Acts 2.37. that we know not which way to turn us for comfort.  
Use. 2 Let us imitate David, let us cry again and again unto the Lord for mercy, 
Psal. 32.1.  let us beg hard for the pardon of our sins, it is the greatest mercy in the world: 
Pardon of sin the greatest mercy.  good things are not easily gotten, heaven, life eternal, are hardly come by: and therefore let us not imagine, that it is so easy a matter to get the pardon of our sins: no, no, we must fill Heaven and Earth with cry and prayers: even as a poor thief condemned at the bar, he will cry with tears for mercy: and as a poor beggar unlappeth his legs, showeth his wounds, and all to move them that pass by to pity him, 
Note.  so must we cry as for life and death, for the pardon of our sins, lay open our sores and griefs unto the Lord, and give him no rest until we have mercy.  
Lastly, it may be demanded, what washing David speaks of here: he speaks not here of the Legal washing, which was ysed in the time of the Law: but he speaks here of that washing which is performed only by the blood of jesus Christ, being laid hold on by faith: 
john 1.29 1. john 1.7. reve. 1.6. Zach. 13.1  for no water whatsoever can wash away the least spot of sin, but only the blood of jesus Christ.  
Doctr. 5 So then we learn hence, that there is nothing in heaven or earth, 
Blood of Christ alone doth wash awa● sin. 1 john 1.7 Hebr. 9.9.  that can purge us from sin, and the uncleanness of the soul, but only the blood of jesus Christ the Lamb of God, being applied unto us by the hand of faith: he alone is our Saviour, saving perfectly all that are saved, Hebr. 7.25. He is able to save perfectly all that come unto him. Hebr. 1.3. And by him he hath purged our sin. So that we are to acknowledge him to be our only and alone Saviour, without partner, according to that, Acts 2. There is no other name under heaven given to save us, but the n●me of Christ, Acts 15.9.1. Corinth. 6.11.  
This showeth the folly of the Church of Rome, who bear men in hand, that their holy-water, as they call it, and conjured stuff is able to wash away sin: no, no, it can not do it, only the blood of CHRIST can do it, and no other creature in heaven or earth. And therefore howsoever in word they honour Christ, yet in deed they deny him, in joining to ●he all-sufficient Satisfaction of CHRIST, other satisfactions: as their Sacrifices in the Mass to help CHRIST'S Sacrifice on the Cross: and the Intercession of the virgin Mary, Saints and Angels, etc. to his meritorious intercession, robbing God of his honour, and CHRIST of his all-sufficient merit; running from Christ the pure fountain, to the filthy puddle and mire of their own merits and satisfaction, and thus poor Catholic creatures, they think themselves trimly washed: whereas (alas) they are not purged from their filthiness, but are as beastly as swine.  
Use. Seeing we be all defiled with sin, original, actual, old, new: let us seek to jesus Christ, and desire to be washed, yea to be rinsed and bathed in his precious blood: get one drop of it, and besprinkle our poor souls with it, 
john 13.8.  as Peter saith, Head, and hands and all, both soul and body; For that answer given by Christ unto Peter, may serve for a warning to us all; If I wash thee not, thou shalt have no part with me. Which if we did well consider, as well our own pollution, as also the necessity of Christ's washing, we would answer again with Peter, O Lord, not my feet only, but my hands and my head.  
Use. If this were David's estate and condition, that he was so filthy and unclean (having lain but a short time in sin) that he crieth out amain unto the Lord, to wash him, to purge him, and to cleanse him. Oh then, what shall we think of those, that not once, but often, not a year with David, but all the days of their life have lived in the common custom and practice of sin, that have drunk down iniquity as a man drinks down water, their damnation doth not sleep: And yet poor souls, they think, that if they can besprinkle themselves with a few words in the end, as to say, Lord have mercy on me, that they shall be clean. But, if it did cost David so many sighs, and groans, and tears, as in the sixth Psalm, which lay but a short time in comparison of others; They much deceive themselves that do think it is so easy a matter, to be washed and cleansed from the pollution of sin that have lain therein a long time.  

Godly sorrow will send us to, Christ.  And before we can be washed and cleansed from our sins in the blood of Christ, we must have a godly sorrow, which will send us to Christ jesus, we must see our filthiness and uncleanness, how we stand in need to be washed: and we must desire it with David, and beg it, O Lord, wash me, rinse me, bathe me in the blood of Christ: Secondly, we must have the hand of faith, by which we must lay hold on Christ's blood, and besprinkle our souls with it: Even as a man doth wash his face with his hand: so faith is the hand of the soul, to lay hold and apply Christ's blood, and the merit of it, to cleanse us and wash us from all our sins.  
But alas (poor souls) you shall see many a man and woman that are very curious & careful to wash their bodies, and to wash their clothes: They will not suffer the least spot in them, but look to have them washed, yet they can go from year to year, with most vile and filthy souls, that even stink with sin, and never desire to be washed and rinsed; yea many of those, who seem to be very gay & fair outward, carry filthy and unclean hearts within: And if a man could but see into their hearts, and see the filthy spots of sin, he would even stop his nose, and not endure the stench of them.   

VERSE. 3. 3. For I acknowledge mine iniquities, and my sin is ever before mine eyes.  

David's reason from his former petition.  THe Prophet David having entreated for savour & grace at God's hands, for the pardon of his great and grievous sins, he doth heeve labour to move the Lord to pity him, and to take compassion upon him: because he doth now most frankly and freely confess his sins, is truly touched and grieved for them: yea, his poor conscience is now upon the rack, wounded, and distressed, and exceedingly afflicted, and therefore he entreateth the Lord to pity him: For I acknowledge and confess my sins against God, in thy sight, before thy Prophets, and before all thy people, yea the whole Church of God: by leaving this Psalm as a testimony of my true repentance and sorrow for them.  
Doctrine 
Confession ever goeth before remission.  Hence mark, that there is no place for mercy, nor any favour to be looked for at God's hands, nor any pardon of sin, before a sinner truly humbled, do freely and frankly confess the same, and humbly acknowledge, with grief of heart, his sins unto the Lord▪ where we are to observe two things; First, the person to whom we must confess our sins; Secondly, the manner how we must confess them.  

Person to whom.  For the person to whom we must confess, it is GOD, as this example of David doth teach us, verse 4. Against thee, against thee only have I sinned. Again, Psal. 32.5. I said, I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin. It is true indeed, we may by our sins wrong men, as David did Urias. But being sin, the chiefest wrong is unto the Lord; The Scribes and Pharisees, though they were corrupt in many things else, yet they held this for a truth, that none could forgive sin but God only Mark 2.7. And this doth the Lord testify of himself, Esay 43.25. I, even I am he that putteth away thine iniquities for my own sake. 1. john 1.9. If we confess our sins God is faithful and just to forgive us our sins. Besides these Precepts in the word of God there is recorded the repentance of God's children, who have humbly acknowledged their sins unto GOD, as Manasses, 2. Chronic. 33. David, 2. Sam. 12. The Prodigal Son, Luke 15. So true is that saying, Prover. 28.13. He that hides his sins shall not prosper: but he that confesseth them shall have mercy. And this did David prove by his own experience, that so long as he held his peace, Psalm 32.5. and did not acknowledge his sins unto the Lord, but concealed, smothered, and hide them, so long his poor conscience was upon the rack, his soul was troubled and greatly disquieted; but after he had confessed them, and repent of them, the Lord for gave them, and showed him mercy.  
Secondly, we must confess our sins also unto men, and that both privately and publicly, as the quality of the sin requireth. For howsoever we condemn Auricular confession, as having in it nothing but policy, and a rack to the conscience: yet we do not only allow, but call and cry for that voluntary confession, which every Christian ought to make to their godly patron of such sins as disquiet the conscience, and no doubt, great blessings, and comfort, follow them that use this godly practice: And therefore, joshua 7.10. When joshua laboured to bring Achan to a sight of his sin, he saith, My son, I beseech thee, give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done. Again, Confession must be made unto men, and that in respect of the Church, that the Congregation that hath been offended, may be satisfied, as also that others may be terrified from falling into the same sins, 1. Timot, 5.20. Them that sin, rebuke openly, that the rest may fear. And last of all, in respect of the sinner himself, that there by he may be the more humbled, as that incestuous person, 2. Corinth. 2.7. That was delivered up to Satan for his sin, which brought him to humiliation, whereas otherwise if the punishment were laid only on their purse, few or none would regard it.  
But withal we must know, that a man is not bound to confess his sins to the Minister only, and to none else, (as Papists would have men do it to a Friar:) But he may make choice of any other Christian friend, according to that of Saint james, james 5.16. Acknowledge your faults one to another, and pray one for an other, that ye may be healed.  
Use 1 Seeing true and hearty repentance, cannot go without a free and frank confession of sins, and a hearty and humble acknowledgement of them: First, this condemneth all those who are so far from confessing of them: that they are not ashamed to justify their sins, even to patronize them, to plead for them: as tell men of their sins and impieties, they answer, what need you care, you shall not answer for my sins, take care for yourself: so reprove swearing, drunkenness, pride, etc. and men are so far from being humbled, and confessing them, that they justify them, and say, they do but as others do, it is the fashion, and they are not alone: and this is a corruption that we have all by kind, to dissemble our sins, our mother's breasts have given us no other suck. Adam our first Parent hath taught it us, Genes. 3.12. When he was examined, he posted off the matter from himself unto his wife; The woman that thou gavest me, she gave me of the fruit, and I did eat: And Eve quickly cleared herself, posting off the matter to the Serpent; The Serpent beguiled me, and I did eat. And so it is with us all, we are loath to make any confession of our sins unto God. men's sins break forth every day, lying, swearing, drunkenness, malice, etc. But, where is that man to be found that hath any care to satisfaction. This while men do not confess them, they can have no pardon of them, Luke 13.5. Unless ye repent ye shall perish. Now confession is a special part of true repentance.  
Use 2 Seeing there is no pardon of sin till we do confess it, and humbly acknowledge it: Let us every one freely acknowledge and confess our sins unto the Lord, lay them open and naked before him: it is the best way to get the pardon of them at his hands: indeed in the Court of man, to confess our sins, is the next way to bring shame and punishment: but in the Court of God it is not so, but the next way to have them covered, is to uncover them, and to lay them open unto the Lord: I have sinned, saith David, 2. Samuel 12. The Lord hath taken away thy sin, thou shalt not die, saith the Prophet: When we confess them, than he will cover them; If we judge ourselves, we shall not be judged of the Lord: 
1. cor. 11.31  Oh then set us not fear to confess our sins, & lay them open unto the Lord with grief and sorrow, yea, let us deal as a poor prisoner condemned at the Bar, or as a poor Lazar and cripple, show our sores, and lay open our wounds, and by that means we shall move the Lord to pity and compassion.  

The manner how we must confess our sins.  Secondly, that we may so confess our sins, and make such an acknowledgement of them, as may be a true Confession, and to bring with it true and unfeigned repentance.  
We must first take heed that we do know our sins, the number of them, the greatness of them, the danger of them, how they make us most vile in the sight of GOD, and most loathsome: we must know that we deserve hell-fire, and eternal condemnation for them: for till a man know his sin, and his conscience be convicted for it, and withal see the danger of his sin, he will never humbly and hearty confess the same.  
I know (saith David) mine iniquities:] So did Peter, although, for a time, he did he knew not what, as a man in a Trance (for sin may well be called madness) yet afterward he bethought himself, and considered what he had done, and lamented his folly with tears; And this is required of us all, Lament. 3.40. O let us search and try our ways, and turn unto the Lord. And the Lord complaineth, jeremy 8.6. That he did hearken, to see if there were any man that would repent and turn unto the Lord, but there was no man said, what have I done?  
And surely, this Complaint may be taken up against the people of this Land, That notwithstanding GOD hath cried and called unto v● so often from Heaven, by his powerful voice in his word, by his mercies and by his judgements, so sensible, that if the Magicians in Egypt were amongst us, they could do no less than acknowledge it the finger of God; yet where is the man almost to be found that looketh back unto his own ways, to ask this question of his own heart to say; Alas, what have I done? Or with David here; I know mine iniquities.  
Now there is a twofold knowledge of sin: First, General. Secondly, Special. General knowledge never worketh any reformation; for this is found (for the most part) in all men, which can say they are sinners. But there is a special knowledge of sin, which God will once discover unto us either in mercy to our good and salvation, as here to David, to Peter, to Marry Magdalen, etc. or else in wrath as he did unto judas, Cain, Achitophel, etc. to their final condemnation; which may teach us all to pray unto the Lord, so to give us the sight of our sins, as that we never despair of his mercy, that our sins may never rise up against us to our confusion.  
Secondly, our confession of our sins must proceed from sorrow of heart for them, with a hatred of them, so as nothing do more grieve us, than our sins.  
And this our Saviour Christ insinuateth, Matth. 11.28. When he calleth only such unto him, as are weary and laden, even ready to faint under the burden of their sins. And this doth David himself confess, Psalm 38. My sins (saith he) are as a weighty burden, too heavy for me to bear: For when men can run away with their sins, as though they were as light as a feather; it is an evident token they were never thoroughly humbled for them.  
Thirdly, it must be frank and free, not wrung out by compulsion, as sometimes a wicked man, sometimes under the rod may confess his sins, as Pharaoh, judas▪ and the like: 
Exo. 10.17 Matt. 26.  But this Confession was only by compulsion wrung out of them; it came not from any sorrow or hatred of sin: but for fear of judgement and punishment.  
But we must be as forward and as ready to confess them, to the glory of GOD, as we were to commit them to his dishonour. Thus did David confess his sin, Psalm 32.5. I acknowledge my sin unto thee, and mine iniquity have I not hid. It must be without all excuse or lessening of our sins, we may not mince them or excuse them: but lay them open in their colours, rather aggravating them then lessening them.  
Fourthly, we must confess our sins, with a purpose to forsake them. According to that of the Prophet, Esay 55. vers. 7. Let the wicked for sake his ways; And the ungodly man his own imaginations, and return unto the Lord. There must be in us a desire to forsake all our sins, and every wicked way, else there is no true repentance: For one sin is a sufficient hold for Satan, and a sufficient Bar to keep out Christ jesus: as we may see by the example of Herod, Mark 6. of judas, etc.  
Use. 1 This showeth that most men and women do not truly repent: for though they can say, God be merciful unto us, we are all sinners: yet in particular they see it not; no, they think they keep the Commandments of GOD: a man can very hardly persuade them that they break any of the Commandments in particular, although in general, and in a confused manner they confess themselves to be sinners, yet in particular they do not so: Nay, they are so far from aggravating their sins, That they rather extenuate them by all means possible; I am not alone, nor, I am not the first, nor, I hope I shall not be the last: as for any grief or sorrow for sin, it is far from them, and they are far from it.  
Use. 2 This showeth, that those, who though they confess themselves sinners, yea in particular; yet because they do it not with feeling, with hatred and detestation of sin: therefore they be faulty: for we should even with right heavy hearts, 
Psal. 32.5.  and wounded souls, confess our sins, with the greatest hatred of them as possible we can: so, as often as we speak of them, it should make our hearts to earn, and tears to stand in our eyes.  
Use. 3 But most of all are here condemned, those vile beasts, and filthy sinners, who are so far from speaking of their filthy and beastly sins, with hatred and dislike, that they do in bravery speak of them, with a kind of joy and delight: now, who would ever think a man to be so vile, to brag of his own shame, to boast of his own filthiness? If a prisoner going in the way to the gallows, should then brag of his robberies, and villainies, and be proud of his halter, what a desperate thing were that? And yet, such filthy beasts there be in the world, who are not ashamed to boast out their own shame and filthiness, to talk, yea to brag of their own uncleanness, and of their filthy drunkenness, how they have drunk so many dozen: how they have made so many drunk: O wretched men! it is a wonder the house falleth not on them, or that God raineth not fire and brimstone from heaven to consume them.  

[And my sin it ever before my eyes.]  
David having showed, how that he had freely confessed and acknowledged his sins unto the Lord, here he showeth the cause which moved him so humbly to acknowledge the same; namely, 
'Cause that moved David to confess his sin.  because they were ever in his sight, and before his eyes: As if he should have said, howsoever I have a long time lain snorting in sins, and did not feel and see the danger of them; yet now being told of them by the Prophet, I see them, and so behold them, that my conscience accuses me for them, and I can have no rest, but my wounded Conscience doth urge me and compel me to confess my sins unto thee.  
Where first of all we may behold the cursed nature of sin, when the Devil tempts a man unto it, he doth ever hide the misery of sin; The curse of GOD due to sin, the torments of hell, and the damnation of both body and soul in hell for evermore: These things the devil doth labour to keep from men's eyes; buzzing only in their cares, the profit of sin, gain, commodity, pleasure, delight and sweetness of sin, that so, showing them only the golden bait of sin, and hiding the poisoned hook, he might move men to run headlong into all sin: But when Satan gets his purpose, and men be in his snare, and fallen into sin: Oh how will he then press their poor consciences! then he will load them, and set out their sins to the full, in a most ugly manner; nothing then but hell fire, damnation, and the curse of God; that so (if it be possible) he may draw them into the gulf of despair.  
O that men could consider this in time! how sin will one day change her countenance, howsoever it cometh at first in a flattering manner, pretending nothing but friendship: but in the end, will leave a sting behind it, even a guilty conscience, terror of mind, and anguish of spirit. Wherefore let us fly from sin, as from the biting of a Serpent, that we be not stung therewith unto eternal death; Knowing that the wages of sin is death, Rom. 
An accusing conscience the means to bring me to repentance.  6.23.  
Doctr. 1 Whereas David's sins being always before him, did urge him to confess them, yea to repent, and beg the pardon of them, we learn that the remembrance of our sins, and the calling them to mind, together with conscience accusing for them, is the way and means to come to true repentance, to make a man confess them, and beg the pardon of them: whereas if they slip out of our minds, or we know them not, nor we find not our Consciences to accuse us of them: Alas! we can neither confess them, nor truly be humbled, and beg the pardon of them: And therefore David confesseth here, that by reason his sins were ever before him, he was continually vexed, & tormented with the horror of them, his conscience still accused and annoyed him, and therefore he is constrained and urged humbly to confess them, and to beg the pardon of them at God's hands.  
Whereas the wrath of God doth ever follow such as have sleepy and drowsy consciences, giving them over to a reprobate sense, to a slumbering spirit, and to hardness of the heart, that they fall to be past feeling and can not repent, Rom. 1.28. Such as regarded not to know God, he gave them up to their hearts lusts, unto all uncleanness, and punished one sin with another. And surely it is just with God, that he should forsake us with his grace, that have forsaken him by our sins: According to that of the Prophet, Psalm 81.11. My people would not hear my voice: And, Israel would none of me: So I gave them up unto the hardness of their heart, and they have walked in their own Counsels.  

Sight of sin first step to repentance.  So then hence we learn that a man will never repent truly of his sins, seek to God for pardon, neither is there any other way or means to be reconciled to God, but this, to feel the weight and burden of his sins, and feeling his conscience to accuse him, to vex and to wound him till he find God to be merciful, and reconciled unto him, for the pardon of them, and the appeasing and quieting of his conscience.  
Use 1 Seeing till such time as the conscience be wounded for sin, and vexed and tormented with it, a man will never seek for pardon: Then we learn hence, that no man can taste of the sweetness of GOD'S mercy in CHRIST for his salvation, till he have tasted of the bitter fruit of sin, and of a wounded and distressed conscience: Look on David, on the jews, 
Psal. 6.32.77. Acts 2.37  and as for those that would taste of GOD'S mercy, and yet are loath to feel the smart of sin, they deceive themselves: we see that ere the body be purged, men must taste of bitter pills, of bitter potions: 
Such may suspect their repentance, who feel nor sin to wound their consciences.  And as for those who never felt any such grief nor wound of Conscience, no such astonishment for their sins, they may justly fear their repentance is not sound, that they have not, as yet, been truly humbled, for it is certain, that before we can truly repent and be reconciled to GOD, we must have the feeling of the smart of sin, and find our hearts troubled, and our consciences wounded.  
Use 2 This confutes that fond and foolish Opinion of many in the world, who if they fee any one wounded for sin, distressed in soul, crying out of his misery, and feels his conscience exceedingly wounded, and gins, even to despair of God's mercy: what do men judge of such a man, surely, that it is nothing but melancholy and dumpishness; and therefore they counsel him to be merry, to go to merry company, to put away such odd conceits, such vain, and foolish fancies: but alas poor souls they consider not that it is the special work of GOD, wounding the conscience for sin, that they feel the anger of God for sin, and are troubled and vexed for that, and till God give mercy, and reconciliation be had in CHRIST there can be no peace.  
Use. 3 We learn hence, that it is better to have an accusing conscience for sin, then to have a dead conscience, 
Dead conscience heavy judgement.  a benumbed conscience: a sleepy and slumbering conscience: a seared and frozen conscience, for if a man's conscience do daily bring his sins to his mind, so that he sees them before his eyes, than he will be grieved for them, he will confess them and beg the pardon of them; but when a man hath a slumbering conscience that is benumbed, than he goes on in sin from day to day, never feeleth any smart of it, nor ever desires the pardon of it; as the poor jews, who seeing their fearful estate, cry out, 
Acts 2.37  What must we do? so do all wounded consciences, seeing their fearful sins and damnable estate cry out for mercy, and seek for pardon.  
Oh it is a fearful judgement of GOD to have a sleepy or a drowsy Conscience, It is like a wild beast, which so long as it lies asleep, seemeth very tame & gentle, but when he is roused, flies into a man's face: Even so, howsoever a man's conscience may seem, for a time, to be quiet; and men may think they have a good conscience indeed, yet being awaked by the hand of GOD, it will rend out even the very throat of their soul.  
Doctr. 2 Seeing David doth acknowledge here that his sins being ever before him, awaked him, 
Necessary duty to call our sins to account.  and urged him instantly and earnestly to seek for pardon: We learn that it is a good thing for us to call our sins to account, to have them often in mind, to set them before our eyes, the greatness, number, and heinousness of them.  
First, it is a good means to prepare us to true repentance and humiliation for them. 
Lam. 3.40.   
Secondly, it is a special means to make us to hate and dislike them, seeing the danger of them, how loathsome they be in God's sight.  
Thirdly, the remembrance of our sins makes us wary that we fall not into them again, but our former falls makes us take heed of falling in time to come.  
Fourthly, the remembrance of our sins make us pity other men: because, though they fall dangerously, yet we know we have fallen aswell as they, therefore we hope well God will give them repentance.  
Fiftly, the continual remembrance of our own sins, put us in mind of GOD'S mercy in the pardon of them: And when men easily suffer their old sins to pass away and slip out of their minds, they will easily fall into new, and easily forget the mercy of God; and how much they be bound unto him. Paul he gives us an excellent example, who remembering how he had persecuted the Church, 
2. Timot. 1.  saith: Notwithstanding God was merciful unto me: So that the continual remembrance of our sins puts us in mind of God's merciful dealing with us, and must stir us up to thankfulness.  
For if we forget them, the Lord will remember them; and if we remember them, the Lord will forget them: This than should make every man beware how he forgetteth his sins, and casts them carelessly behind his back; for this is a sign that GOD remembers them, and will call thy man to account for them.  
Use. 1 This shows the great impiety of those men and women, who seek all means to put their sins out of their minds, 
Note of a wicked man.  to smother the checks of their consciences, by sports and pastimes, by merry company, or by some other means to keep themselves from the sight of their sins, they can not abide to hear of them by others, or to think of them themselves, but put away the remembrance of them by all means possible: how should these ever repent and be humbled for them, how should they confess them with tears, and beg the pardon of them.  
Use. 2 It must stir us up to the serious and often meditation of our sins, to keep them in memory, our old sins and new sins, 
Psalm 25  open and secret, even the sins of our youth to humble us, and to cause us to keep in mind the endless mercy of God in pardon of them: and therefore we should do well to set some time apart to call our life to account; 
Psal. 4.5.  Tremble and sin not: commune with your heart upon your bed, and be still: Where David calls upon saul's Courtiers, to fear God's judgements and threatenings: it is a special means to humble us, and to move us to repentance, to keep a note of all our sins, and slips, and falls, that we may ever have matter to humble our hard and stony hearts.  
Use 3 We see the cause here why so few do truly repent and confess their sins to GOD, 
Cause why so few do repent.  and beg the pardon of them; namely, because their sins be ever out of their fight, though they pry into and espy the sins of other men, and have them in their fight, yet do they cast their own behind them: and by that means never setting their sins in sight, they forget them, never be humbled for them: but the Lord threateneth all such, that if they will not set their sins before them, then will he take the pains to set them all in order before them, one by one, Psalm 50. I will reprove thee, and set before thee the things that thou hast dope. O consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you.  
Doctr. 3 When as David saith in the confessing of his sins, 
Sin once known doth ever accuse till it be pardoned.  that they were ever in his sight; first they all this while grieve and vex him, wound his soul and conscience, we learn that fin once known and felt, doth so accuse and wound the conscience of a poor sinner, that there can be no rest and quietness until it be pardoned: for it was ever in his sight, and before his eyes, troubling and vexing his mind, and wounding his conscience. And as it was with David, so it fares with every poor sinner; after the Lord in mercy opens our eyes, to come to the knowledge of sins and our misery by them, so as our conscience doth accuse us, & we feel the weight of God's anger pressing down our souls; there can be nothing but hell and anguish for the present time: nothing but extreme sorrow and vexation of spirit, till we find some comfortable answer from GOD for the pardon of them; 
Note.  as we see a poor prisoner, arraigned, convicted, and condemned to death: there is nothing but sorrow and grief, no joy in wife, child, friends, lands, livings, gold, or silver, meat or music: only the gracious pardon of the King can revive him, and make him a glad man. So it is with a poor sinner arraigned in his own conscience for sin, convicted and condemned in his own soul, before the bar of GOD'S judgement: nothing can now comfort him and cheer him up, and revive his wounded conscience, but the gracious pardon of GOD, the general pardon of GOD'S mercy, sealed with the blood of the Lamb of GOD that takes away the sins of the world.  
Use. 1 This shows the miserable and pitiful estate of many thousands in the world, who lie in sin, rot in sin, 
Indirect course that worldlings take.  and never seek for pardon, never seek for mercy at the hands of God: and if they find and feel their sins, than they run to this vanity and that pastime, to smother the checks of their consciences, and by merry company, eating, and drinking, carding, dicing, etc. seek to stop the mouth of their conscicnces, and to smother it: But alas, we see this is cold music for a wounded conscience: Saul thought to have prevailed by this, at what time he called David to play and make music before him: but by and by his wound was greater: for these men that seek by such devices to stop the mouth of their consciences, they do as a man that is in the fit of a burning ague: he is hot, and to cool his heat, he drinketh a draft of cold water, that indeed (for the present) will somewhat allay the heat of his stomach, yet by and by his fit is increased, and made the worse.  
Use. 2 Let us never give any rest unto our souls, till we have gotten the assured persuasion of the pardon of all our sins: for so long as the conscience doth accuse for sin, so long we shall find no rest nor quietness, no, 
Rom. 5.1.  there is no peace till we be reconciled to God by true repentance, and till the conscience leave accusing, let us never leave repenting and humbling ourselves for the pardon of our sins.  
Doctr. 4 It is to be observed, that David in the confession of his sin saith, I acknowledge my sins: not speaking of his great fin of Adultery alone, but of many sins wrapped up together: for he did not only commit adultery with Bethshaba the wife of Urias, but shed his guiltless and innocent blood: yea with him caused, as it is like, many of his good subjects and loyal soldiers to be slain: he sought to cover his sin closely and cunningly, by bidding Urias to go home to his wife, that so the child might be thought to be his: And to all these he added this, that he laid the whole Church of GOD open to the enemy, to the anger of God.  

Sin never goes alone  Hence then note for our instruction, that David confessing that one sin will never go alone, but sin goes by couples, by heaps, one in the neck of an other: as he that taketh a chain by the end, and pulleth but one link, all the rest do follow: so, if a man let liberty to one sin, that sin will not go alone, but draw another: adultery will often bring murder with it; swearing lying with it: so drunkenness whoredom, etc. The Apostle biddeth us, 
Rom. 13.13  Not to walk as children of darkness, in surfeiting and drunkenness, not in chambering and wantonness, not in strife and envying: showing unto us that sins go by couples, and one draws on an other, and will hardly go alone.  
It is like the Gangrene or Canker, it fretteth and eateth further and further; the hand infecteth the arm, and the foot the leg, and so one member an other, till it hath diffused itself over the whole body, if the part that is infected be not cut off at the beginning. This doth the Apostle teach, 2. Tim. 2.16. Stay profane and vain babblings, for they increase unto more ungodliness, And their word will fret as a Canker. Saint james also showeth the fruitfulness of sin, saying; When lust hath conceived, it brings forth sin, and sin when it is finished it brings forth death. And as sin doth increase, so do GOD'S judgements, Leviticus 26.22, 23. If ye walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you, according to your si●●es: yet if by these ye will not be reform by me, but walk stubbornly against me, then will I also walk stubbornly against you, And I will yet smite you seven times for your sins. And thus we see again how God will keep a proportion betwixt our sins and his punishments.  
Use. 3 Seeing this is the cursed nature of sin, that it will never go alone, but one will draw on an other, who oredome, murder, hypocrisy, etc. it stands us all in hand to take heed we give liberty to no sin, live in none, delight in none: for if we do, we shall find that one sin will never go alone: but let us abhor all, hate every sin, and strive against all: we see this common in the world, that if a man shall yield to one sin, by and by it will draw him to an other: 
Note.  and often (as it was in David) whoredom will bring murder with it, sometimes of the husband, sometimes of the child, sometimes of two or three: And therefore let us be careful to shun and avoid every sin, live in none: for though one sin be enough to carry a man to the gulf of hell: yet one will never go alone.  
We see this in the example of Cain, Genes. 4.8. he was reproved of God for his malice conceived against his brother; But he hear kened not to the voice of the Lord, but hardened his heart, and shed innocent blood, even the blood of his brother. This appears in judas, Math. 26. having once entertained Covetousness in his heart, fell from Covetousness to Treason, and at last became a very devil incarnate. The like we may behold in Saul 1. Samuel 16.1. who fell away from GOD step by step, until the Spirit of GOD had utterly forsaken him, and he broke out in open rebellion against Almighty GOD: For as amongst all the blessings which the Lord doth bestow upon the sons of men in this world; a soft and tender heart is one of the greatest, which is checked and controlled, and soon made bleed: so there can be no greater curse laid upon man, then to have a rebellious heart, which hoardeth up every day vengeance against itself.    

VERSE. 4. 4 Against thee▪ against thee only have I sinned, and done this evil in thy sight, That thou mayest be just when thou speakest, and pure when thou judgest.  

In this verse David knowledgeth his special sins.  IN this verse, and the two that follow, David proceedeth in the humble acknowledgement and confession of his sins: first his actual sins: secondly, from them he cometh to the fountain and beginning of all sin, namely, his natural corruption wherein he was conceived and borne: and this original sin he speaketh of in the next verse following.  

Two parts  This fourth Verse containeth in it two parts: first, a free acknowledgement of his particular, special and actual sins: in the second, he doth clear the Lord of all cruelty and injustice, that howsoever the Lord had not only sharply reproved him by the ministery of Nathan: but also punished him and grievously afflicted him for his sins, in taking away the child that was borne in Adultery: yet he doth acknowledge the Lord to be just and righteous in all his ways.  
In the first part of the Verse, 
Two parts  consider first, the party to whom he confesseth, Against thee: Against thee only, where he showeth the great dolour and extreme grief of his mind for his sin against GOD, in that he doubleth the words, Against thee, Against thee: secondly, we are to observe how he doth acknowledge his special and particular sinner, namely, adultery, murder, and shedding of innocent blood, I have sinned and done this evil in thy sight.  
[Against thee] These words are expounded diversly: First, that it is as much as if David should have said, O Lord, howsoever I have grievously murder: yet I have so hid my sin from man, that there is none that knew it but thou alone: so that he acknowledgeth all the sin was against GOD, because no mortal man was privy to his sins.  
Others expound it thus: That although David had offended against man, yet he was especially wounded and grieved, for that he had broken the Law of God: So that though it be true that he had done great wrong to his faithful servant, and most loyal subject Urias, yet here was that that killed his heart, and wounded him to the quick, namely, because he had offended his most merciful and loving God; as if he should have said, O Lord my God: although the whole world should clear me, and no man living should accuse me yet it grieveth me at the heart, because I have offended thee my most merciful God.  
Doctr. 1 Hence first I note, that howsoever a man may hide his sin from men, and Angels, 
A man's sins are open before God.  yet it is impossible to hide it from the all-seeing eyes of the Almighty. David had committed adultery closely, he had laboured to hide it, & cover it, by marrying Bethshaba the wise of Urias: but yet alas, all his shifts and cunning fetches could not hide it from GOD: he saw it, and observed it, and now David confesseth the same; Against thee, Against thee: The like we shall see in joseph's brethren, when they sold him into Egypt; 
Genes. 37.1. Reg. 21. Reu. 2.18. Psal. 139. Be as thou seemest,  so in jesabel in putting Nahaoth to death: so in these days men be cunning to commit adultery closely in the twilight, in the dark corner, in close and secret manner; to lie, steal, deceive, commit adultery, fornication, & all uncleanness: But poor souls, they do deceive themselves, 
Or seem as thou art  for thou canst not hide thy sins from GOD'S allseeing eyes, night and day is all one to him: Yea the Lord doth search the very heart and reins Understanding our very thoughts long before: 1. Reg. 8.39. The Lord searcheth all bearts, and understandeth every work of the mind. Again, Psalm 139.2. Thou knowest my sitting down, and my rising up, Thou understandest my thoughts long before. There is not a word in my tongue but thou (O Lord) knowest it altogether. And surely when this persuasion taketh place, that the Lord is present every where, and sees all things: there doth religion, conscience, and obedience begin in that man: for he that hath the Lord always before him, will not greatly fall, Psalm 16.8. Hebr. 4.13. For the Lord will find out every transgression, though never so secretly concealed, which may teach us in all things to keep faith and a good conscience, for although we may delude men, yet we cannot deceive the Almighty.  
Use. 1 This condemns the extreme folly and madness of men and women, 
Follie of sinners described.  who if they can hide their sins from men, they care for no more: And therefore do they labour to commit them closely and cunningly, but use all thy skill, cunning, and policy, yet thou canst by no means hide thy sins from the clear sight of God.  
Thou mayest lie, 
Note.  dissemble and deceive so closely, that no Man nor Angel can detect thee: thou mayest commit Adultery in the dark, and under a Canopy, so as no man living shallbe privy to it: thou mayest steal when none can see thee; but all this while, 
Hebr. 4.13.  remember that thou standest naked before GOD: he sees thee, his allseeing eyes, like a flame of fire, pierceth into thy heart and entrails: many men like Gehezi when they have sinned, can wipe their mouths smoothly, and demurely say, Thy servant went no whither: But let them remember ever, that it is impossible to hide their sins from God, though they may cover them from men. But of this hereafter.  
Use. 2 This Doctrine may serve for an excellent preservative against all secret sins, for this is the cursed nature of man, to abstain many times from actual sins only for shame or fear of punishment, which otherwise would make conscience of no sin. Oh that such men would remember, that though they be out of the sight of men, yet they be in the presence of the Almighty, he sees them and beholds them, even in the darkest night, and in the secretest corner, his eyes are like to a flame of fire, Revelat. 2.18. And although men may blear the eyes of men, yet they cannot blear the eyes of the Almighty.  
It would be an excellent means to bridle them, and to keep them from many horrible sins, which otherwise they would commit. For the Lord looketh narrowly upon us, and searcheth very strictly into us, we can not have the least unclean thought within us, but he which is most pure doth see and behold us: he could discover judas his hypocrisy, and therefore called him a devil. He sees again Nathanael his sincerity, and therefore pronounceth him a true Israelite, in whom there was no guile: So that they that commit sin in secret, he that sees in secret, will one day reward them openly. When Cain Gen. 4.5. brought unto GOD an Oblation of the fruit of the ground, he had no regard to him, nor to his offering, because that the Lord saw the secret hypocrisy of his heart. And this is the reason that David useth to persuade Solomon his son, to have a care to learn, and to practise the will of God, 1. Chron. 28.8. And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts.  
Doctr. 2 When as the Prophet David repeateth the words, 
What sorrow it is that accompanies repentance. The person whom he had offended.  Against thee, Against thee: here mark the extreme sorrow and grief of David's heart, that he had sinned against his merciful God, what was it that so grieved his soul? The shame of his sin could not: for that was not known but to GOD only; neither fear of punishment, for what man durst be so bold as to call him to account, but that he had been so vile and wretched, to sin against his most loving God, 
David's sin aggravated.  this was the thing that made his heart to bleed: which must teach us all this lesson, that whensoever we fall into any sin, this consideration above all other should sink deepest into our hearts; namely, the consideration of the person whom we have offended; and that not simply against man, but against GOD himself.  
And this sin of David is aggravated in divers respects.  
First, Nathan telleth him, that Almighty GOD had given him that Kingdom, 
2. Sam. 12.  and the Wives of his Lord, and if that had been too little, he would have given more, 2. Sam. 12.  
Secondly, that David man whom God had so honoured, that had taken him from a sheepfold, and gave him a Sceptre, which by his mighty power made him escape the hands of all his enemies, and had graced him with the gift of his Spirit: Who had made so great proceed in Religion, and the worship of GOD: it could not but cut him and wound him at the very heart that he should so foully fall.  
Thirdly, in that his example should bring a great slander to the Church of God, and open the mouths of the uncircumcised Philistims, to reproach them and revile them, as we see in Shemei.  
Fourthly, in that he had by his sins laid open the Church and people of GOD to his judgements, to plague and punish them.  

True note or ●pen●ance  Now from this practice of David, we learn that which I taught before; namely, that the children of God are grieved for sin, because it offends and displeases their merciful GOD: David needed not to have been so much troubled for his sin, either for shame, for it was not known but to God alone; or punishment, for none could call him to account: but that ●ee had offended his merciful God ●nd loving Father, it did torment and vex his conscience exceedingly; so every child of God that truly reputes of sin he is more grieved for sin, because it offends God, then for fear of shame or punishment. As we see in David, Psalm 119. I have hid thy word within my heart, that I might not sin against thee. The like we may see in joseph. Gen. 39 when he was tempted to lewdness by his adulteress Mistress, his answer is worthy to be remembered of us; How can I do this great wickedness and sin against God? The wrong that he should have done unto his Master, did not so much prevail with him, as that he knew he should sin against GOD; And the like may be said of Peter, Matth. 26. Who remembering how kind and loving CHRIST had been to him, even to pray to his Father for him, when Satan desired to buffet him: That told him, Matth. 16. That the gates of hell should never prevail against him. The looking back of this his Master wounded him to the heart, that he should sin against him, so cowardly to deny him.  
Use. 1 Well, seeing this is the nature of true repentance, of godly sorrow, and remorse of conscience for sin, that the child of God is grieved for sin; because it displeaseth GOD his most loving and merciful Father, as in joseph, David the Prodigal son, etc. let us labour to find our hearts thus affected, that we can mourn for sin, because it is sin, and offendeth GOD our loving Father; though none knew of it, nor could accuse for it, nay although there were no hell, nor judgement to condemn us, yet that we find our hearts wounded for our secret sins, for our close sins and hidden corruptions; because we know they offend our most gracious God and loving Father.  
Let it be far from us to say with Pharaoh, Exod. 5. Who is the Lord? that I should be afraid to sin? Oh! know (O man) whosoever thou art that exaltest thyself in this manner, to sin with a high hand against the Lord, That the Lord is as a consuming fire: It is he that drowned Pharaoh for all his pride, Exodus 14. It is he that made jerusalem a heap of stones, Matth. 29. It is he that sent lice upon Herod, Acts 12. and fire upon Sodom, Genes 19 Learn therefore to know God aright; And it will make thee quake and tremble to sin against him.  
Use. 2 This showeth that most men's repentance is but counterfeit and unsound; for were it not for sear of shame and punishment, they could be content to commit sin, to live in sin from day to day, as Potiphars' wise tempted joseph continually to sin and uncleanensse; 
Genes. 39  alas she thought not, that GOD should see or behold it: But whatsoever thou art, unless thou find thine heart humbled for thy close and hidden sin, and secret corruption, I tell thee thou art not truly humbled: the veriest beast and Atheist that ever lived may confess his known sins, and in regard of the shame and punishment be sorry for them, 
Exo. 20.17 1. Sam. 15. Matt 27.3 Acts 8.25  as Pharaoh, judas, Saul; Simon Magus, etc. but here is godly sorrow which brings repentance never to be repent of, to be grieved for sin, though we should have neither shame nor punishment, seeing it offendeth a gracious and merciful God, 
A simile.  as we see two children, one is a natural, loving and dutiful child; and he is loath to offend his father, though he never corrects him, because he sees his father kind unto him: An other that is of a froward nature, he is loath to sin before his father, for fear of the whip, and therefore out of his father's fight he will play his pranks.  
Doctr. 3 In that David thus lays open his sin, 
A penitent person never excuses his sin.  though it was secret, and doth aggravate it: we learn that he that truly repenteth of his sin, will not excuse it, mince, hide, and cloak it, and seek starting holes to conceal it: But he will truly and humbly acknowledge it, lay it open and make it manifest unto God: he doth not blame the folly of the woman: nor by any means seeks to hide his sin, but layeth it open before the Lord, Against thee have I sinned: so it is the manner of GOD'S children that do truly repent to lay open their sins in the worst & vilest manner, to make them greater, not lesser.  
Use. 1 Well then, this doth show, that those men are not truly humbled, 
Note of a wicked man  neither yet have truly repent that do seek starting holes for sin: I am not alone, if I go to hell, I shall have more company: It is but the fashion, and if I do no worse then swear by faith, troth, etc. the Lord, I hope, will pardon me: This excusing and cloaking of sin, is a sign of a naughty and dissembling heart: that that man or woman is nor truly humbled as they should: we see this in Saul, he was so far from aggravating and increasing his sin, that he found out many excuses, 
1. Sam. 15. Matth. 15.  The people did it, and it was to offer Sacrifice: So the wicked at the day of judgement are so far from confessing their sins, that they excuse them: so t●at it is a note of a wicked and graceless heart to excuse sin: to hide it, and cover it, 
Pro. 28.23  and he that ●o●n so, shall never find mercy.  

Against thee: Against thee only have I sinned.  
IT may here be demanded how David could say that he had only sinned against God? Did he not sin against Urias, his faithful servant, and loving subject; first, in committing adultery with his wife, and then in causing his innocent blood to be shed? How then could David say here, Against thee only have I sinned?  
I answer: First, David had sinned indeed against Vriah, and that two manner of ways; first, in his wise, not in his goods, for then perhaps he might have made amends, but taking his wise out of his bosom (as Nathan telleth him) he could never make a recompense: when Abimelech a heathen King Genes. 20. did ignorantly take Abraham's wise into his house, when he knew the same (although he defiled her not) gave Abraham a large gift for satisfaction. What satisfaction then might David give, being not a heathen man, but a Prophet of the Lord, who wittingly takes the wife of Vriah, and defiled her?  
Secondly, besides his wife, he taketh away his life also: The Devil could say, job 2.4. Skin for skin, and all that a man hath will he give for his life: yet as precious as a man's life is unto him, David addeth this injury to the former, taking away his life also.  
Again, David sinned, not only against the husband, but against the Wife also, corrupting her chaste mind, and alluring her unto folly.  
And unto this sin committed against Vriah and his wife, I might add the sin against the child begotten in bastardy; the innocent blood of all those of his loyal Subjects that were slain with Vriah, his sin against his own house and family: As also his sin against the whole Church and people of GOD, laying them open to GOD'S judgements for his sake. But yet all these sins against men, how great or grievous soever they were, he accounteth them as nothing in comparison of his sin against GOD, and therefore saith, Against thee only have I sinned.  
Secondly, I answer; that all sins of what sort soever they be, they be great sins, because they be against the Law of God: And were it not for the Law of GOD, forbidding sin, and commanding virtue, there should be no sin; for what is sin but the transgression of the Law of GOD? And therefore David acknowledged his sins were against GOD, he had rebelled and transgressed his Law and Commandment: he had not now to do with Vriah or any mortal man: But with the just and most righteous GOD, whose holy Law he had most rebelliously broken and violated: for if the Lord had not forbidden men to commit Adultery, it should be no sin: and if the Lord had not said, Thou shalt not kill: it were then no more sin to kill a man, than to kill a dog: But seeing the Law of GOD forbiddeth it, 
Rom. 6.23.  therefore it is sin, and deserveth eternal damnation. Hitherto of the sense of these words.  
Doctr. 1 Seeing all sin is the transgression of the Law of God, 
God alone can forgive sins.  whether it be immediately as the sins of the first Table, or mediately, when in sinning against our brother, we do sin against GOD: It followeth that God alone can pardon and forgive sin; for it belongeth to him alone to pardon the fault against whom it is committed: but all sin is against GOD'S Law: therefore, he alone can pardon and forgive it: And this is affirmed by the pharisees, Who can forgive sin but God only? Luke 5.21.  
No creature hath this power, for he that can forgive sins, must be able to take away the punishment of sin, which is death, hell, and damnation. Now then to say that a man can properly forgive sin, is in effect to say, that a man hath power over death and hell, which can not be.  
Use. 1 Seeing none can pardon sin but God only, because all sin is against GOD alone: no man on earth, no Saint or Angel in heaven can pardon and forgive sins, but GOD only: This condemneth the blasphemous and cursed doctrine of the church of Rome, who do hold and teach, 
Pope Antichrist.  that the Pope can as truly and as properly forgive sins, as God himself. This one point of doctrine taught and held by the church of Rome, doth prove their Pope to be Antichrist, even that man of sin the Apostle speaketh of, 
2. Thess. 2.  who makes himself equal to God: and as Almighty God can pardon sins, so will his holiness pardon sin: and whereas God never gave any sinner pardon of sin, before they were committed and repent; 
Horrible impiety.  yet the Pope can, and doth give out his pardons for a piece of money, for sins past, present, yea for twenty years to come: for treason, for murder, adultery, yea any sin: than which, what can be more blasphemous and dangerous to give men licence to sin, and open a gap to all manner of villainy? For who will be afraid to sin, if he may have a pardon for sin before it be committed.  
Use. 2 Seeing David confesseth that he had sinned against GOD alone, he doth acknowledge, though all men should pardon his sins, and wink at it: yea should seek to flatter him being a King, yet he could not be so satisfied, because the sin was against God's Laws and Commandments: and therefore he seeketh to God for pardon: 
God offended when our brother is injured.  so when we sin against men, offend our neighbour and brother by lying, adultery, murder, etc. yet let us know we have to do with God, and though all men should pardon me, and wink at my sin; yet, unless the Lord seal my pardon, it is not worth a button: when great men sin by adultery and murder, 
Notes.  by oppression and cruelty, they have their clawbacks and flatters, who will smooth and flatter them, lessen and excuse their sins; yea, say all is well done: but alas! when the Law of God is broken, unless he pardon, all the flattering and soothing of men, is nothing worth.  
Use. 3 Seeing all sin, to speak properly, is against God, because it is the breach of his Law; therefore it followeth, that all the punishing of sin belongs to God: he alone is the avenger of sin. Vengeance is mine, saith the Lord; and I will repay. 
Rom. 12.19  Where the Apostle showeth, that all punishing and revenging of sin belongeth to the Lord alone, because that GOD alone is the person which is wronged and injured, and not man, to speak properly; seeing not man's law, but GOD'S law is violated and broken: And if his Law were not broken, no man, nor any other creature should have any cause to complain, and therefore all punishing and vengeance for sin belongeth properly to God, and unto such whom he shall appoint to be his Lieutenants on earth, and ministers to stand in his stead to punish, sin.  
And therefore first this showeth, that those men do much offend, who when the Law of God is broken by wicked and ungodly men can wink at their sins, and will not unsheathe the Sword put in their hands to the eud to smite the same. But can suffer many great and horrible sins to be committed, that the Lord himself many times is feign, by the sword, plague, pestilence, or other ways to execute judgement on ungodly men, sweeping them away by heaps.  
Use. 4 This practice of David condemns the common practice of the world: if men do sin, and do some evil that is known to the world, what do they then? They seek to pacify the party offended, to stay his displeasure, either by money, or by friends, or by some other means: but alas! they regard not the anger of God, whose Majesty is offended and Law transgressed: But David heeere confesseth that he had not to do with man, but with God, whose most holy and righteous Law he had broken; and although all men would willingly have pardoned the fault, yet that could not content him till he had got the pardon of GOD sealed in the blood of Christ jesus: So let us, though we must, and may, labour to be reconciled to men, yet let us look up higher to the hand of GOD: to be reconciled unto him, to beg pardon at his hands, and to be at one with him: alas! what shall it boot us to get the King's pardon, 
Note.  for murder, adultery, theft, etc. if the King of heaven pardon not, and do not forgive the same? what if we can appease the anger of man, and be in danger of the just and severe anger of the eternal GOD? And therefore let us go to GOD, fly to him, labour for reconciliation with him.  
Object. If any do object, it seemeth that wrongs done to men, are no sins, and to be repent of: Answer. I answer, That followeth not: For whether the wrong be done directly against God himself, all the commandments of the first Table concern God: or indirectly against God, and directly against our brother, as all the sins of the second Table concern our brethren: yet, insomuch as the Law of GOD is broken, either in the first or second Table; therefore the chiefest fault & wrong is against GOD himself: yet we are not to think that sins done against men are no sins: but that we are to be humbled for them, because in sinning against our brother we sin against God, whose Law we break: and therefore we must restore four fold, we must be reconciled to our brother, and seek to right wrongs done unto him: Thus much of the person to whom David confesseth, not to any mass-priest, but to GOD alone, who alone was offended, & who alone could pardon his fault.  
Now in the second place we are to come unto the thing confessed: namely, his particular sins and impieties, And done this evil in thy sight: In the former words I have sinned, he spoke more general: in these words he points out his particular and special sin, And done this evil (adultery and murder) in thy sight.  
Doctr. 1 Mark what is that which most wounds David's conscience and troubles his mind: not so much fear of shame and reproach in the world: nor yet fear of punishment: but his sin, his vile sin is it that wounds him, that galls him, that doth kill his heart, and grieves his poor soul, Against thee, Against thee have I sinned: as if he should have said: O my God, it grieves me exceedingly, and wounds my heart, that ever I should be so vile to sin against thee my gracious and merciful God: I care not for the shame of the world, or fear of punishment, but my sin, my sin is that which doth wound me, and gripeth me at the heart.  
So that our lesson is this, that the child of God that truly reputes, nothing more grieveth him then sin, because it is sin, and breaks the Law off; he is more grieved for sin then either for shame or punishment.  
Use. Well, seeing this is true repentance, to be grieved for sin, and that more than all other things, not for fear of shame or punishment so much, as because it offends a mercrifull God, and loving father; let's try our repentance: art thou grieved more for sin then any thing else, because it offendeth God and displeaseth him? and couldst thou mourn for sin, if there were no shame nor punishment, hell nor judgement? it is a certain sign of true repentance: but alas! those that can weep for fear of punishment and shame of sin, many times are nothing at all grieved for sin, in regard of God, whose most holy Law is broken: And therefore their repentance is not sound.  
Doctr. 2 Mark how David doth not only in general acknowledge his sin; 
Acknowledgement of particular sins required.  but he points out his particular evil, and special sin of close adultery and murder; I have done this evil (this grievous sin) in thy sight: Howsoever I laboured to smother and hide it, yet thou wast an eye-witness and very privy unto it: So then hence we may learn, that in true repentance, there must be acknowledgement and confession of our particular sins and offences, that we may say, I have sinned, and done this evil in thy sight: lying, stealing, drunkenness, whoredom, murder, etc. We must come to particular and special sins: David he acknowledgeth his particular sins, of numbering the people, and of matching with the uncircumcised nations. 
1. Chr. 21.8 Ezza 9   
And thus do the people of Israel deal in their conversion, 1. Sam. 12.19. Pray for thy servants to the Lord, that we die not, for we have sinned in ask us a King, Besides all our other sins. So the Apostle Paul 1. . Tim. 1.13. declareth there, that many things troubled him; yet this especially, that he had been a blasphemer, a persecuter, and an oppressor, not worthy to be called an Apostle. This appeareth likewise by the example of the jews, Acts 2. As also in the conversion of Zacheus, Luke 19 who having been a griper and anoppressor, offered to make full restitution; So that we see it is a certain note of true repentance, to be touched with the feeling of a man's particular sins committed against God.  
Use. 1 Seeing David and all the servants of God, when they have been truly humbled, have repent and confessed their particular sins, unto the Lord, this shows most men and women have not true repentance, but only the shadow of it: Alas! the vilest Atheist in the world, a reprobate, and one that shall never be saved, may confess this in a general and confused manner: we are all sinners: but if we will truly repent indeed, we must look to confess our particular sins, to find them out one by one: and to acknowledge them unto the Lord with grief, and sorrow and hatred of them: but alas most men and women content themselves, in general terms, to confess they be all sinners, although they know not in particular wherein they have offended, yea if they be examined in particular, they think they do keep all the commandments of God.  
But we must uncase ourselves, & uncover our particular sins, if we would have God to cover them with the bright robes of Christ's righteousness; If a sick man come to the Physician, and only tell him he is sick, and never show him his particular grief and disease that troubleth him, and the manner thereof, with all the circumstances belonging to the same, he can never look to be cured: So likewise if we come to God the Physician of our souls, and say only, We have sinned, we can not assure ourselves of pardon. Our unknown sins we must therefore confess generally, but our known sins we must confess particularly, as the Prophet David here, doth, And done this evil; So in the first book of the Chronicles 21. I have sinned greatly, Because I have done this thing, that is, numbering of the people. So that we see it standeth us greatly in hand, even with grief of heart to confess our particular sins, and to give Sentence against ourselves, and to pray as for life and death for the pardon of them, otherwise our repentance is as it were but in show and for fashion sake, which is never acceptable with Almighty God.  
Use. 2 Seeing it is necessary in true repentance, to find out our special sins and particular evils and impieties: we see that it stands us in hand to be thoroughly acquainted with the Law of God: for by the knowledge of the Law comes the knowledge of sin; and that man that hath the best insight into the Law of GOD, hath the greatest sight of his sin, and of his misery, and is most humbled and most stirred up, to seek to God for mercy: And they which have least knowledge of the Law, know lest of their sins and misery, and are most proud and least humbled, neither can they truly repent.  
For as a sick man is then most dangerously sick, when he hath no feeling of his sickness; so a sinner is then in greatest misery, when he thinketh himself to be no sinner: Such a one is far off from mourning and sorrowing for sin, from turning from them, and returning to God; Seeing he taketh himself to be in good case, and to stand in need of no repentance: And such were the Pharisees in the days of CHRIST, whom he reproved, Matth. 9.12. The whole need not the Physician, but those that are sick: I came not to call the righteous, but sinners to repentance.   

[And done this evil in thy sight.]  
Sin may well be called an evil, because it is the cause of all evil both in soul and body; for all judgement, plague, and punishmnnts, be but the fruits that come of sin: sickness, poverty plague, pestilence, shame, war, all judgements be the fruits of sin.  
Secondly, because sin doth displease God, and offendeth his Majesty, therefore it is called an Evil of all evils.  
Thirdly, because this evil of sin infects heaven and earth, and brings evil to all the creatures of God under heaven.  
Use. Well, seeing sin is an evil, it displeaseth God, it brings all evil, and all manner of plagues and punishment, yea eternal death in the world to come; and seeing it infects heaven and earth with the poison of it, how should we hate & abhor sin, quake at it, be afraid to commit that which is the cause of all other evils: But alas! though sin be a fearful evil; yea the cause of all evil, yet we see men are not afraid of sin; they quake not at it, they shun it not: yea, they which do fear fire and water, the plague and pestilence, yet dare be doing and tampering with sin, as if there were no evil nor danger in it: but if we be wise, let us fly sin above all other evils whatsoever: and in so doing, if we fly this evil of sin, we shall prevent many other judgements and evils, which are the fruits of sin.  
In thy sight, or, before thine eyes: As if David should have said, O Lord, my God, though I did commit adultery never so closely, and caused Urias secretly to be slain; yet alas, I see all I did, was manifest before thine eyes, and could not be hidden from thy sight.  
Doctrine 
Men sin before God  Howsoever men and women sin never so closely & secretly, yet they sin before the face of the Lord, even in his eyes, and under his nose, the Lord standing by, and looking on them: neither distance of place, nor secret corner, neither darkness of the night, nor any device and shift of man whatsoever is able to cover our sins from God's eyes: 
Psal. 139. Hebr. 4.13.  there is no creature which is not manifest in his sight, but all things are naked and open before his eyes with whom we have to do: It is true indeed, it is an easy matter to blear the eyes of man, to sin so closely and cunningly, that no man shall know it, in some secret corner, in some dark night, to steal, lie, commit adultery, but although all men and Angels be ignorant: yet our most secret evils and sins are all naked unto the Lords eyes.  
Use. 1 Oh that all men could be persuaded of this doctrine, that we ever sin in the Lord's sight, when we lie, steal, commit adultery, then doth the Lord sees us, his fiery eyes behold us, and the Lord even then stands at our elbows, and looks upon us: How would this be a blessed means to bridle men, and to restrain them from many secret and hidden sins? What man durst be so bold and desperate to cut a purse, when he sees the judges eye set on him and beholdeth him? And what man is so desperate, that durst steal, lie, commit adultery, if he knew that the allseeing and piercing eyes of Almighty GOD did behold him and look on him? This doth the Lord GOD tell the seven Churches of Asia, in every Epistle, 
Philip. 4. Revel 3.  I know thy works: O then let the remembrance of this make us watchful and wary to look unto all our ways, to live as ever in God's presence.  
Use. 2 Here is matter of comfort and encouragement unto the children of GOD, for as the Lord sees and beholdeth all the evils and sins of men and women, to judge and to punish them: all is naked to his piercing and allseeing eyes: so likewise all our good deeds and virtues are known and seen of God, I know thy works: all thou dost, both good and bad, I know all: Now then, if the Lord do take knowledge of all our works, and sees them: yea, there is nothing we do, but it is manifest in his eyes, we know he is a bountiful God, and plentifully rewards all that love and fear him: yea he will not leave a cup of cold water without a reward: O then let us proceed and abound in good works, in knowledge, faith, repentance, patience, obedience, humility, zeal, love, etc. for the Lord knows and sees all, and will not let any one good work go unrewarded.  
Now follows the second part of the Verse, containing a reason why the Prophet David did thus acknowledge and confess his sins, and humbled himself for them; namely, that by this means he might clear the Lord of all injustice and hard dealing in word or deed: as if he should have said: O Lord! I confess, that seeing I have so grievously sinned against thee, and so foully committed evil in thy sight: there is no cause why I should so much as accuse thee of the least cruelty, injustice, or hard dealing with me, either in thy terrible threatenings by thy servant Nathan, or thy righteous judgement in taking away the child conceived in adultery; for I acknowledge, that I have deserved far more grievous plagues and punishments for this my vile and grievous sin: And therefore by this my confession, I do clear thee (O Lord) of all injustice and cruel dealing, & condemn myself to be worthy of far more grievous judgements and punishments for my sins, so as all the world may see and know that thou art most just in all thy threatenings denounced against sin: and most pure and righteous in all thy judgements & fatherly chastisements.   

[That thou mayest be just]  
That is, that thou mayst be known just in thy works, and all the world may see and know that there is great and just cause of thy threatenings against sin and sinners: Now what these speeches were, and the judgements threatened against David; look in the second of Samuel, chapter 12. verse 10. First, that the Sword should never departed from his house, but one son should kill an other: Secondly, that the child conceived in adultery, should die: thirdly, hat his own sons should rebel against him: and lastly, that his wives should be abused as he had abused an other man's.  
Doctr. 1 Hence mark what use the Lord will make even of an accusing and guilty conscience; namely, 
The Lord makes good use of our conscience.  it shallbe the Accuser, Witness, and judge, to accuse and condemn itself; But shall clear the Lord of all injustice or hard dealing, making way unto the Lords righteous judgement: This we may clearly behold in judas, Matth. 27. who readeth his own Sentence of condemnation against himself, saying; I have sinned in betraying innocent blood. And for this purpose the Lord hath put into the Soul of every man, not only a knowledge whereby we can discern betwixt that which is lawful and good, from that which is evil, so far as shall leave all men without excuse: But also, that conscience can make application of that knowledge in all the actions of a man's life, approving that which is good, and therein concerning matter of joy and comfort; or else condemning him for that which is evil, which will cause a fearful horror in Soul, as we see in Cain, Genes. 4. Trembling in body, as in Felix, Acts 24.26. or else fearful Dreams and Visions, as in Baltezar, Dan. 5. And this we may here clearly behold in David, The force of whose conscience was such, as that it sought no starting holes to hide itself: but saith Against thee, Against thee have I sinned, etc. And withal, doth clear the Lord of injustice and hard dealing towards him. If he should bring upon him and his house, all those fearful judgements, which by Nathan the Lord's Prophet he had threatened against him, 2. Sam. 12.  
Use. 1 From this we learn, what an intolerable torment a wicked conscience is, even a Gibbet and a Rack to wound a man withal; and as a fearful hue and cry, every where overtaking them, giving a man no rest, neither night nor day, but every where, and in all places is ever dragging him before the judge. No sooner did Paul dispute of justice, temperance, and judgement to come: but Felix trembled, Acts 24. No sooner had Cain slain his righteous brother Abel, but his guilty conscience made his countenance to fall, Genes. 4. What marvel is it then if the wicked would stifle and choke the noise of their consciences? being so fearful and terrible, but this they cannot do. Which being so, Oh! in the fear of God, let every one take heed of sin, for the motions thereof may well be compared to those locusts of the bottomless p●t, Revel. 9 having faces like men, and their hair like the hair of women, but a tail like a Scorpion which stingeth to death: Oh! full little doth many a poor soul think, that that sin which now seemeth to be as light as a feather, should lie so heavy upon their souls in the end.  
Use. 2 This teacheth us moreover, to be very careful, that we neglect not the checks of conscience, nor our own hearts, reproving us of our ways, for the time cometh apace, and thou knowest not how soon, when that conscience of thine which now doth check thee, shall judge thee; and that heart of thine, which now doth reprove thee, shall torment thee; and thou by it shall be accused and convicted, that thou hast been a wilful chooser of thine own destruction.  
Again, in that the Prophet doth acknowledge, that if the Lord should bring upon him, all those judgements which he before had threatened by the Prophet Nathan, namely, 2. Sam. 12. That the Sword should never the part from his house, that the child conceived in adultery should die, That his sons should deflower his wives, etc. yet for all that, that God were most just in his judgements, we learn a second point of Doctrine, that howsoever the Lord reproveth us for sin, Doctr. 2 
God is ever just in his iudgèments.  and seems to threaten and thunder out his judgements as he did against David, yet we are to confess that God is just and righteous in his threatenings, that he doth not deal more severely with us than our sins deserve. Thus David did, though he was a King, yet having sinned and committed evil in God's sight, when Nathan came & took him up roundly for his sins, he acknowledged God dealt justly with him, though he rebuked him sharply and severely: so must we know it is our duty, that when we are reproved for our sins, we judge and think it is no more than we have deserved. Old Ely, when Samuel telleth him that GOD would destroy his sons, and take the high Priests office from him, because he did not rule and govern his children, and correct them: he answered; It is the Lord, let him do as it seems good in his own eyes, 1. Sam. 3.18.  
In like sort, Matth. 15. the Cananitish woman, though she were called a Dog by our Saviour, yet she justifieth him in his saying, Truth Lord, I am as thou hast said; but yet admit I be a dog, then give me that which dogs oftentimes have, even a crumb, of thy mercy. Thus did Hezechiah 2. Reg. 20. when the Prophet had threatened him because of his pride, in showing his treasures, he confesseth that God was just, and might have dealt yet more rigorously with him, saying; The word of the Lord is good: These examples do show what is the nature of true penitents; namely, to acknowledge that which from GOD'S word is most sharply spoken, to be most just and true.  
Whereas on the contrary we shall see hypocrites ready to censure God to deal too severely with them, as we may see Luke 13. how that the wicked at the last will seem to plead their case with GOD, saying; Lord, hast thou not preached in our streets, and have we not eat and drunk in thy company? seeming thereby to have such an interest into Christ, as that he should deal unjustly with them, to condemn them. The like we may see in Catne, Genes. 4. My sin (saith he) that is, my punishment is greater than I can bear: So that we see, that as the godly man acknowledgeth GOD to be just in all things, so the wicked man dare charge GOD to his face, that he is injust if he punish sin severely.  
Use 1 This showeth of what spirit those men be of, who when they be sharply reproved for their sins, swearing, drunkenness, whoredom, covetousness, etc. they begin to murmur and grudge, to find fault with the Ministers of God: that they be too hot, and too earnest, too sharp and severe, they would be more mildly dealt withal, they cannot abide these hot fellows, that be all of the spirit, they would be handled nicely and gently. But we see David, a king, acknowledgeth God to be just, and to deal justly with him: But these men are like unto Ahab, he hated Michaiah, and why? 
1. Reg. 22.8  because he never prophesieth good unto him, but ever told him of God's judgements, and therefore he could not away with ●im: but let us know that it is a bad property, and a sign of a most lewd and graceless heart, 
Psal. 50  Thou hatest to be reform: The vilest Atheist in the world may be content to hear the gospel, but let us know that we must be content to hear of God's judgements: Herod could be content to hear john Baptist gladly, 
Esay 58.1 Mar. 6.20. Psal. 141.5  until he came to touch his beloved sin, which was a sign he had a naughty heart. But David could wish the righteous might smite him friendly, and reprove him, for such smiting should be good for him, Psalm 141. verse 5.  
Use. 2 Let us learn by David's example quietly and patiently to hear of our sins, and to hear GOD'S judgements, denounced against them: 
Faithful Ministers token of God's love  and let us deem it a singular favour of God, if the Lord send some godly Nathan to tell us of our sins, and to thunder out GOD'S judgements against them: it is a sign the Lord loveth us, and would not have us to perish: And therefore let us be so far from murmuring or disliking the Lords Ministers, for telling us of our sins, that we should rather love them and like them; yea David loved Nathan above all other men, because that ho was a means to reclaim him, and bring him home again by true repentance: And so it is with all God's children, that those faithful Ministers of the Word, which have been the means to humble them and cast them down for their sins, 
Psal. 141.5  of all other they love them, and make much of them.  
Use. 3 Seeing when Nathan reproved David, he acknowledgeth it to be the Lords rebuking of him, it must admonish all men to listen unto the word of God in the mouth of his ministers; 
Ghd'speaketh by his Ministera.  as though the Lord himself should speak unto them: for they stand in his stead, and whatsoever they speak in the name of the Lord, it is as much as if the Lord should speak from heaven, and therefore CHRIST saith, 
Luk. 10.16  He that heareth you, heareth me, And he that despiseth you despiseth me: and he that despiseth me, despiseth him that sent me. And therefore let us take to heart the judgements of GOD threatened by his Ministers: let us make a good use of them; and let us assure ourselves that unless we do repent, they will seize upon us: and therefore let all ungodly men take heed how they revile God's ministers, when they deal sound and roundly, sincerely and sharply for sin, for thou strivest not with man, but with God.   

[And pure when thou judgest.]  
THAT is, that thou mayest be known to be pure & free from all cruelty and injustice, in thy judgements when thou dost chasten man for sin: we must needs acknowledge that thou art just, and dost never deal so hardly with us as we deserve.  
For himself he confesseth, that GOD is most just; That howsoever the Lord might bring upon him all those judgements, which he had threatened by his Prophet against him, viz. That evil should be raised against him out of his own house: That the Sword should be sent against it: That his wives should be openly defiled: That the child borne in adultery, should die: yet though all those things should come upon him and his house, the Lord should still free from cruelty and injustice.  
Doctrine By this example of David we learn to free the Lord from all cruel, 
God is ever just in his judgements.  hard, and unjust dealing: that although the Lord bring upon us many and grievous judgements, sickness, poverty, imprisonment, plague, famine, sword, pestilence, etc. yet let us take it so to heart, that ever we do acknowledge GOD is free from all cruel and unjust dealing: 
Dan. 9, 5, 6, 7.  a most lively example of this we have in the people of the jews whom the Lord had grievously afflicted for the contempt of his word, and despising his Prophets, sent them into great captivity: now, being there, they do not complain of any unjust dealing of God towards them: but confess rather, 
Lam. 3.22.  That it was his endless mercy that we were not consumed: Because his compassions fail not: the like example we have in job, 
job 1.22.  who never charged God of any unjust dealing. And to the same purpose speaks the Church, Micah 7.9. I will bear the wrath of the Lord, because I have sinned against him.  
Use 1 Hence we are taught, whatsoever cross or judgement the Lord shall lay upon us, to undergo the same without murmuring or repining against GOD; for in all these things God is most righteous, and layeth nothing on us, which we have not deserved. Let us therefore learn with David to be dumb and silent under the hand of God, whatsoever we suffer, because God hath done it, and we have deserved it. But alas! how far is this from those men, who when they are crossed, are ready to break into cursing, and swearing, etc. or at the least, fret and repine against God, as if he had done them wrong in punishing them.  
Use. 2 This condemns that great impatiency of many a one, that when the lord doth exercise them by sickness, by poverty, by crosses, in wife or children, etc. are ready to murmur and complain that the Lord dealeth hardly with them, so that they dare reason and dispute with GOD: this was jobs case in his extremity, he forgot himself, and spoke soolishly: nay rather let us with David confess and acknowledge that it is the just hand of GOD, and that he doth us no wrong although he send many and long afflictions upon us let us confess it is his mercy that he sends no more, yea let us acknowledge that we are worthy ten thousand times to perish for our sins, and to be damned eternally: And if the Lord should for ever condemn us, 
job 13.15. Dan. 9  yet he should be just.  
Use. 2 This condemns all those proud spirits who dare charge the Lord of great cruelty and hardness, if he should reject the greatest part of mankind, and damn them for their sins: they think it stands not with God's mercy so to do: but as the Apostle Paul in the eleventh chapter to the Romans saith, What art thou (O man) that darest dispute with God? Yea, it is therefore most just, because GOD willeth it: for his will is the rule of justice: And therefore any thing is just, because he wills it: and therefore let us not only in our own 
Note.  Particular crosses and calamities acknowledge God to be just, but also in the matter of Reprobation and Rejection, let us acknowledge Almighty GOD to be most just and righteous, let God be true, and every man a liar.  
Use. 3 Seeing the Lord is so pure and just, free from all cruel and hard dealing in word or deed: let us labour to be like unto him, let us be just in our words, and just in our deeds, shun all unjust, cruel, and merciless dealing to our brethren: take heed of lying, deceiving, of unjust and cruel dealing in buying and selling: let us imitate God our heavenly Father: Be ye holy as he is holy: Just, righteous, pure, as he is pure: for if we shall be either unjust, unrighteous, impure, given to cruelty, hard and merciless dealing, we shall be most unlike to GOD, and most like the Devil, who is a liar, and the father of lies, a murderer and cruel bloudshedder from the beginning.    

VERSE. 5. 5. Behold, I was borne in iniquity, and in sin hath my mother conceived me.  

David confesseth his original sin, as the fountain of all sins.  IN this Verse, and the next that followeth, the Prophet amplifieth the confession of his sins. First, from the original and fountain of the same, namely, his natural sin wherein he was conceived and borne: Secondly, from the most holy and pure nature, in which God had created him: against which he sets his own corrupt and defiled nature. Thirdly, by that knowledge wherewith the Lord had endued him, because God had powered into his heart, and made known unto him his will, by his Word, more than to many others: & made him capable of the heavenly and saving knowledge of his will.  

[Behold]  

The meaning of the words.  THis word doth not always note some strange thing, but sometimes pointeth out some special thing worthy to be marked, and that ought to be learned of all men.   

[I was borne in iniquity,]  
AS if he should have said; O Lord I confess, that I was not only defiled with, sin, when I committed that foul sin of Adultery, but even so soon as ever I came into the world, and saw the light of the Sun, I was polluted with sin, from the top to the toe.   

[And in sin hath my mother conceived me.]  
THat is, not only when I first came into the world, but even so soon as I was enclosed and conceived in my mother's womb, even than was I stained in soul and body with sin: So that the Prophet David speaketh here of that original sin wherein he was both bred and borne, and wherein he was defiled both in soul and body: and this original sin, it was the root and spawn of his other sins.   

[Behold]  

The necessity of this doctrine of original sin.  THis word showeth that this doctrine of original sin is a point necessary to be known and learned of all men, and such a point as none should be ignorant of: because a man can never thoroughly know his misery, till he come to know even his original sin wherein he was both bred and borne; to know that by nature even so soon as we are borne, yea conceived in the womb we be but a lump and mass of sin, 
Ephes. 2.2.  and by nature the children of wrath.  
And this is true of all (without exception) high and low, rich and poor, noble or simple; for thus doth David confess of himself; I was borne in iniquititie, and in sin hath my mother conceived me. If in sin, then in God's wrath and in danger of eternal condemnation. If any ask how can this be? I answer, Every man is guilty of Adam's great sin, and also tainted originally with all corruption with a proneness unto all sin: therefore it followeth in equity and justice, that every man is borne under the wrath and curse of God.  
And yet (alas) how few know this point of Doctrine, concerning original sin, not one of a hundred Oh then let us labour to know in what a blessed estate we were at first created: and withal, 
Gen. 8.12. job 14.4. john 3.6,  how we be defiled and stained by the fall of Adam, and now by nature are but a very mass of sin and all uncleanness, that so we may labour to recover that former estate again.  
Doctr. 1 Seeing David repenting of his actual sin of Adultery and Murder, 
what great need we have to look into our nature.  doth come to find out the root and spawn of it, his original sin, and corruption of nature: we learn that a man doth never truly repent of any one sin, unless withal he come to find out other sins whereof he is guilty, yea till he can descend to the very fountain and mother sin, 
Ephes. 2. john 3.6.  namely corruption of nature and original sin: that is, that pollution of soul and body, wherein we are bred and borne: For here David doth not speak of some one or two sins, but he confesseth now that he is even a mass of sin, and a lump of all uncleanness, and from top to toe is defiled with sin: Even so no man doth truly repent till he can acknowledge that he is borne in sin, yea as it were a lump and mass of all uncleanness, and every particular sin we fall into, should put us in mind of this natural pollution, that we are nothing else but a very mass of sin, and that by nature there is in us nothing that good is, but sin and corruption.  
And as it was in David when he repent of his Adultery, he comes to other sins, even to the root and spawn of all: So it is in every true repentant sinner; he that is wounded for one sin, and reputes of that truly, he reputes of all, he is humbled for all his sins, and in the end comes, with David, to see that he is but a lump of sin, and mass of all pollution.  
Doctr. 2 When David doth confess here, 
By nature no man is borne the child of God.  that he was even conceived in sin, that is so soon as ever he was enclosed in his mother's womb he was polluted with sin and natural corruption: we see that no man by nature is borne the child of God, but by nature we are all the children of wrath, yea we are by nature a lump of sin, a mass of all uncleanness and corruption: our minds full of blindness, 
Ep. 1.1, 2, 3 Gene. 8.21 john 3.6. john 14. Genes. 5.3  our wills of disobedience, our affections full of naughtiness and untowardness, yea by original sin we are guilty of the wrath of GOD, and in danger of hell and damnation, and worthy to perish for ever.  
Yea by nature there is no difference between the Elect and the Reprobate, neither in inward or outward disposition, till GOD make it by grace. Paul as bloody a persecuter as ever was Domitian or julian: Zacheus as unconscionable and covetous a worldling as was that rich Glutton damned in hell, Luke 16. Luke 19 Yea, all men are alike by Nature, before Grace make a difference.  
Use. 1 Seeing all men by nature are the children of wrath, and heirs of GOD'S vengeance, in danger to be damned, and worthy to perish eternally in hell fire for ever: Then he that dieth in the estate of nature cannot be saved & come to life eternal, but living and dying a natural man, he must needs be damned and die eternally, Except a man be borne anew, 
john 3. Luke 13.5.  he can not see the kingdom of GOD: Again, Except ye repent, ye shall all perish; And therefore so long as we continue in the state of nature, being conceived and borne in sin, we are in a most miserable and damnable estate.  
For the poison of our nature is the same in us, that is in the wicked: And by nature we are prone to all manner of sin; and howsoever by the special mercy of God we have escaped many horrible and grievous sins, which we find that the wicked of God have fallen into: It is not for that we are of a purer Nature than they (for it is alike with the Reprobate) but because the poisoned corruption thereof hath not yet discovered itself in us, which we have just cause every day to fear.  
Oh then let us labour to get out of this cursed state of nature, and get into the state of grace, to be borne a new, to become new creatures in Christ jesus, to repent, to seek to jesus Christ for mercy: for if we live and die in the state of nature, it is impossible we should be saved; And therefore the state of all carnal men and women, which are merely natural, howsoever civil honest, is a fearful state and condition; for all this while they do nothing but sin, all the actions of a natural man be so many sins unto him, as prayer, hearing the Word receiving the Sacraments, 
Genesis 4.  and the like, for before any of these sacrifices can be accepted of God, their persons must first be approved.  
Use. 2 Seeing that all of us be conceived in sin, and stained which original uncleanness: and therefore are not only subject to the curse of GOD, but even polluted in soul and body, blind in our minds, rebellious in our wills and affections: Then those men who stand upon their own wit, and wisdom, and care not for the word of God preached, show that they be in a miserable case, all the knowledge, wit, and strength of nature, cannot bring a man to heaven and to life eternal; and the reason is, The natural man perceiveth not the things that are of God. Again, 
1. Cor, 1, 10 1. Cor. 1.21 Rom. 8.8. Gen, 8.21.  When as the world could not know God in the wisdom of God, it pleaseth God by the foolishness of preaching, to save them that believe. and therefore let us renounce ourselves, our natural wisdom, strength and goodness, and become fools in ourselves, that we may be wise in God, abhor ourselves and our own goodness, and labour to be found righteous in Christ's righteousness: Paul confesseth, 
Rom. 7.18.  That in me there dwelleth no good thing: we cannot think a good thought, much less do any good till we be illuminated by the word and spirit enlightened and sanctified.  
Use 3 Then we see that Doctrine of the Papists, that man hath naturally free-will, and by virtue of that, can do some good to please God, and can keep the Law, and merit life eternal, that it is most false: for all men be conceived in sin, stark dead in sin, have no power to will good things, but are prone to all evil and corruption. Man hath no free-will in anything that is good, and leadeth to life eternal; but all to evil.   

[And in sin hath my mother conceived me.]  
Hereby we may note the greatness of Adam's fall; And the sin of our first Parents, who did not only bring the curse of GOD upon themselves, but upon all their posterity, and did not only defile themselves, but all that should come of them, for Adam did not fall as a private man, but as the main root and stock of all mankind, and we all fell in him, because we were all in his loins: and therefore seeing such is the greatness of Adam's fall, we ought to be humbled for it, and daily to bewail it: because if he had not sinned, than we should not have been conceived in sin, nor lost the Image of GOD wherein we were at first created in holiness and righteousness: and withal, we must labour to be renewed daily, and to have the Image of Almighty God restored, by dying to sin and living to righteousness; that we may be holy, as GOD is holy, and righteous as GOD is righteous.  
Doctr. 3 We see that Parents, 
Godly parents beget sinful children.  though they be holy, and such as believe, yet they beget children in sin and uncleaneness: and do convey original sin unto their children, they warm them with unclean blood; and so by that means do make them children of wrath, and heirs of God's anger, and in state of damnation, for believing parents beget not believing children, but children like unto themselves, as they be sinful men and women; Adam begat a child in his own likeness: that is, 
Genes. 5.3  a sinful man like himself.  
Now we know that God's Image was defaced in Adam, he begat a son therefore corrupt, according to his own corrupt Image, as job speaketh, job 14.4, Who can bring a clean thing out of that which is unclean? And this is the reason, Gen. 4.3. That the corrupt nature of Cain led him to that for the which he had no example: And so this is true of all men else, though they might never see any thing that were evil, yet of themselves, of their own disposition they would do evil, being by nature men haled thereunto.  
Use. 1 Well, seeing parents now by the fall of Adam, 
Parent's duty.  get sinful children, and they be bred and borne in sin, and they be means to beget them, and to bring them into the world, and to convey original sin unto them, and make them in a fearful and damnable estate: oh how should Parents labour to bring them out of the state of Nature and Damnation, into Grace and Salvation! if thou shouldest do any thing to bring thy child into danger of death, 
Note this well.  how would it grieve thee, that thou by thy folly shouldest bring thy child to untimely death: how much more bringing them in danger of eternal death: And therefore pity thy poor child, seek to make him the child of God, use all good means to have him made the child of God: repent thyself, pray for him, admonish him, bring him to the Word and public means, call upon him to repent, to beg the pardon of his sin, to fear God, give him good example, lest for want of this, thou do thrust his poor soul into hell: Oh how can parents be too careful for their children, seeing they have been the means to bring them into so woeful estate!  
Use. 2 Seeing that David doth acknowledge his natural corruption, to this end, even to aggravate the grievousness of his sin, and not to lessen it, or to excuse himself: but rather to confess, that he was nothing else but a mass of sin, and all pollution: this shows of what spirit those profane beasts be, who being told of their filthy sins of adultery, whoredom, and uncleanness: by and by they answer, Why what should we do, we are but flesh and blood, and we see it is our nature to sin? and so think by one sin to excuse an other, and by one debt to pay an other: tell men of their unbridled and unruly affection, covetousness, anger, etc. and what is their answer? It is their nature to do so, which is all one as to go about to pay one debt with another: and thus they go about to hide their sins: We see David sought no such starting holes, but rather confesseth he is a mass of sin, and that he is every way worthy to perish for his sin, and in danger to be damned: And therefore let us take heed that we do not so confess our natural corruption, as to make it a bolster to uphold us in our sins: but rather be humbled for it, that our nature is so miserably polluted, and labour to have it reform and renewed.  
Use. 3 And last of all, this may serve to reprove the extreme folly of those that stand so much of their pedigree, as though they were not made of common mould, but even from the consideration of the greatness of their parentage, bear themselves aloof, thinking none to be their equals, as though true Nobility stood on this, that man descends of man. But let not such stand so much upon the honour of their birth or greatness of their Ancestors, as though in these things alone they were happy. But let them labour withal, to be the sons of God by regeneration; This is indeed the ornament of their blood, and the finest flower in their Garland. And though a man be never so noble or great in estate, yet if he be not a repentant sinner, and such a one as is truly humble before God, he is base and vile, and his nobility stinks in the nostrils of God.    

VERSE. 6. 6. Behold, thou lovest truth in the inward affections, therefore hast thou thou taught me wisdom in the secret of my heart.  
IN the formet verse David had set out the grievousness of his sin, by that, that he was even conceived in sin, and so was nothing else but a lump of sin, and even from the cradle was worthy to perish, and to be damned.  
In this fixed Verse the Prophet David proceedeth to set out the grievousness of his sin, by an other Argument, taken from the most pure nature of Almighty GOD, who being most just and holy, and most pure, can delight in nothing but in that which is pure and holy: But he confesseth that by his sins he had defiled himself both in soul and body, so as he was not worthy to appear in the presence of Almighty God.  

[Behold, thou lovest]  

The meaning of the words  AS if he should have said, O Lord my God, thou art a most holy God, and canst abide no unclean thing. But I, even David, once a man after thy own heart, sanctified by thy holy spirit, have marred all, and with filthy uncleaneness and adultery, as also murder and shedding of innocent blood, have defiled and stained myself both body and school, so as I am now clean out of order, and so foul that I am not worthy to come into thy presence, so as instead of that inward purity and sincerity, and that uprightness both in soul and body, I have brought out most ugly and cursed fruits of sin and uncleanness. Thus be doth still lay open his misery, and aggravateth his sin before the Lord.  
Doctr. 1 Seeing that David doth aggravate his sin by weighing the most pure and holy nature of GOD that can abide no impurity or uncleanness. 
True knowledge of God works true humility.  Hence we learn, that a man or woman shall never sufficiently enough know themselves and their own misery, till such time as they look up unto the most holy and pure nature of GOD: all the while we measure ourselves by ourselves, look upon our own goodness, wisdom, knowledge, uprightness, we think highly of ourselves; but if we once lift up our eyes to the most holy and pure nature of GOD; and withal, consider how we are swerved from it, and be defiled with sin; O than we begin to pull down our peacocks feathers, and to humble ourselves in the sight of GOD, job he had a long time stood upon his own goodness and virtue, but after the Lord opened his eyes to see the most pure and holy nature of GOD, and his own vileness, he crieth out; O Lord, thou I know canst do all things, 
job 43.1, 2 etc.  no thought is hid from thee, I have spoken things I knew not; I have heard of thee by the hearing of the ear, but now wine eye seethe thee. Therefore I abhor myself, and repent in dust and ashes. Paul saith of himself: Before the Commandment came, I was alive: Rom. 7. A jolly fellow thought well of himself, but when the Commandment came, and he had got the knowledge of God; namely, that he was a holy and just God, then was he dead. The people of Israel thought it an easy matter to serve the Lord, and were forward; but joshua adviseth them to take heed; for saith he, The Lord is a holy God, a jealous God, 
Ios. 24.19  and will not pardon your sins and iniquities: So that by all these it appeareth, that the knowledge of GOD, as he is a holy, pure, and righteous GOD, is a special means to humble us, and to make us know ourselves, and our misery, and therefore doth the Prophet David prefix before it this note of attention; Behold, mark, consider it well.  
Use. 1 What is the reason that sinful and miserable men dare be so bold to stand upon their own goodness and worthiness, when they come into God's presence, 
Lu. 18.14.  like the proud Pharisie? Because they do not consider with whom they have to deal: with God who is most pure, and loveth purity, and can abide no impurity. Oh if men would look up unto the holy and most pure nature of GOD, it would be a special means to humble them, and to pluck down their pride: then they should see and acknowledge, that they are but dust and ashes, 
Genes. 17.  as Abraham pleading with GOD confesseth, and humbles himself: then they would come with more reverence and fe●re, and confess themselves vile and miserable creatures. Oh then let us think upon this with David, job, Abraham, when we come into God's presence, to humble us, that we may come with great preparation, and look unto our feet and affections, that we may remember we come not into the presence of an earthly king, but of the everliving GOD, as that we thereby be not brought to conceive too well of ourselves, as many men do.   

[Thou lovest truth in the inward affection.]  
Doctr. 2 HEnce mark, that a sound, upright, and sincere heart, is that the Lord loveth well, and taketh delight in: and without this, all that we do is loathsome and abominable. This honest and good heart our Saviour CHRIST commendeth in Nathanael; 
john 1.47.  Behold a true Israelite, in whom is no guile: This true Israelite, this upright heart, the Lord loveth it, 
Luke 8.15  and the Lord delighteth in it; And the good ground are those which with an honest and good heart hear the word, and bring forth fruit with patience.  
Use. 1 This serveth to cut the comb of all hypocrites and dissemblers, who think God will be pleased with outward shows and colours, although they be rotten at the core, like Apples of Sodom: the Lord showeth his dislike of these naughty and dissembling hearts, 
Esay 19, 13  This people come near me with their lippe●, and honour me with their mouths, but their hearts are far from me. So the Lord telleth the jews; 
jere. 42.20.  They did but dissemble with him in their hearts, when you sent me unto the Lord to pray for you, and that you would do his will and hit word, but now you will do nothing but the clean contrary even after your own lusts. And amongst us in these days, there are many hypocrites and dissemblers, painted tombs, gay without, making fair shows, and goodly colours, but their hearts are rotten at the core, they are but counterfeit Christians, and GOD abhorreth them, and hath no liking of them: for as he loveth truth, and soundness of the heart, so he hateth and abhorreth all hypocrisy. Let all such look upon the fearful hand of God on Ananias and Saphyra, 
Acts 5.  who because they would seem to be religious, and somewhat forward to sell their land, and give to the poor; because their heart was not sound and upright, but they dissembled; therefore the Lord smote them both dead. And to show how the Lord hateth all hypocrites and dissemblers, CHRIST in the four and twenti●h chapter of the Gospel of Saint Matthew and the one and fifty verse saith, All vile sinners shall have their portions with hypocrites, because of all men, hypocrites shall have the greatest measure of torment and condemnation.  
Use. 2 Seeing that the Lord loveth and delighteth in truth, and sincerity of the mind and affection, let us be careful all our days to get a sound and upright heart, void of all hypocrisy and dissimulation, so as i● all things we find our heart sound and sincere in all the duties of th● worship of God, in speaking, hearing, praying; yea in all things. Now this uprightness and soundness of th● heart will appear, as by many other things, so by this, when a man i● careful to please God, and to shun sin in private as in public, in secret as abroad: and making conscience of sin, although no man nor Angel could accuse him of it: then is it a sign his heart is sound and upright. But if thou find that in secret thou daiest commit those sins which thou wouldst be loath to commit abroad in the sight & view of others, it is a sign thy heart is not upright with God. Oh then let us labour to get this honest and good heart, this soundness and sincerity of our affections, this truth in the inward affections, 
Acts 15.9  which will bring peace unto our souls, and make all we do acceptable, when our heart is purified by faith. When the Lord describes a blessed man, he shows who it is; Even in whose spirit there is no guile. 
Psal. 32.2.  And whatsoever a man doth, though never so excellent and glorious in the eyes of man, though a man could speak with the tongue of Men and Angels, could pray never so excellent for words or matter: yet if the heart be not sound, but hollow, and full of hypocrisy, all is not worth a button: whereas if the heart be sincere and sound, purified by faith in CHRIST, though men have many wants and weaknesses, the Lord GOD regardeth the truth of the heart.  
Doctr. 3 Last of all, 
A sanctified sanctified heart the greatest blessing of god  observe hence what a singular favour and grace of GOD it is, when we have sound and sanctified hearts, sincere and upright with God, void of hypocrisy and dissimulation. It is that the Lord so highly esteems of, that he wisheth most earnestly for it, Deuteronomy 5.29. O that there were this heart in them! And the Prophet David saith here, that the Lord doth love Truth in the inward affection. And again, Prover. 11.20. They that be of a froward heart, are abomination to the Lord; but they that be upright in heart are his delight. This upright heart is in none but those that be truly regenerate, which have truly repent of their sins and believe in Christ jesus, Acts 15.9. Because faith alone doth purify the heart: and therefore those that do not believe and repent, can not have this pure heart: And it is such an heart as hath no purpose to live in any known sin whatsoever, but a desire and careful endeavour to perform obedience to every one of the Commandments.  
Use. Well, seeing that the Lord GOD so highly commendeth an honest heart, and so earnestly desireth and wisheth it, Oh how should we labour for it, to have a sound heart purified by faith in Christ jesus, to carry no purpose to sin in any thing, but in all things to please him, and to do his will; and therefore again and again I say, let us lock to our hearts, that they be sound, and that as we profess ourselves to be Christians in show, so we may prove ourselves Christians in the sight of God: That he may approve of us in that we have sound hearts to walk with our God, and purpose in all things to do his will, john 1.48. It is no small commendations that Christ gives of Nathanael, that he was a true Israelite in whom was no guile: And nothing indeed doth more distinguish a true Christian from a counterfeit: But this truth and sincerity of heart, Esau Genes. 27. can mourn like Ezechias: And Ahab can put on sackcloth, 1. Reg. 21. And Saul as well as David can say, I have sinned, but their hearts were full of Hypocrisy: far from sincerity before God.  
Doctr. 4 Seeing GOD loveth truth in the inward affections: 
Sin is but a lying vanity.  we learn where truth doth not reign, sin doth reign, which is but a lying vanity. And all those that have been in love with it, in the end have found the same too true. Achan through hi● covetous desire thought to enrich himself by the wedge of gold, 
josua 7.25  and the Babylonish garment which he had purloined contrary to the Commandemenr of God; but it fell our to his own destruction. Ahab rose up and took possession of Nabaoth▪ Vineyard, but withal, 
1. Reg. 21.  he purchased the wrath of GOD, the destruction of himself, & the ruin of his whole house. The like may be said of judas, who through his covetous desite was led to betray his Master, but how he digested the same in the end, 
Mat. 26.27  the Evangelist declareth: when he saw that Christ was condemned, he brought again the thirty pieces of silver to the high Priests and Elders, saying, I have sinned betraying the innocent blood. And this shall all men one day be sure to find, that the perishing pleasures of sin shall have sorrow in the end: that if they have not truth in the inward affections of the heart, there must needs reign sin, and sin is but a lying vanity and will deceive them in the end.  
Indeed all sin to a natural man is delightful and pleasant, he findeth it sweet to his taste, but it is as sweet meat that hath poison mingled with it: 
Hebr. 3.3.  That howsoever it is sweet in the taste, yet in the end bringeth death; So is it with sin, it doth delight in the committing thereof, but in the end it turneth to the destruction of the whole man.  
Use. 1 Hear then we may see the woeful fruit of sin, which natural men make their chief h●ppinesse and felicity. They may indeed delight for a time, and please the carnal desires of Natural men; but Oh alas, they bring an heavy account and reckoning in the end. So that we may say to all natural and carnal men, whose portion is in this life, as Abner said in an other case; 
2. Sa. 2.26.  Knowest thou not that it will be bitterness in the latter end? This we may see in Cain, in Esau, in Ahab, in judas, etc. That having tasted of the bread of deceit, have had their mouths filled with the gravel in the end. For the Motions of sin are like those locusts of the bottomless pit, having faces like men, 
Revel. 9  and their hair like the hair of women, but a tail like a Scorpion which stingeth to death.  
Use 2 We learn hence what must be the christian practice of a godly man, namely, to walk plainly and sincerely to be a true Israelite indeed, in whom is no guile. This is that which Solomon teacheth, He that walketh uprightly walketh boldly, but he that perverteth his ways shall be known. Oh it is a gracious thing for a m●n, 
Prou. 10.9  in all things to labour to keep faith and a good conscience: such a man may assure himself that the Lord loveth him; For he loveth truth in the inward affections. But such as commit wickedness without care or conscience, shall be sure to feel the smart in the end.   

[Therefore hast thou taught me wisdom in the secret of my heart.]  

David's sin heinous, why?  IN this last place the Prophet David aggravateth his sin by that knowledge which God in mercy had bestowed upon him; namely, that God had taught him heavenly wisdom by the Law of God, whereby he knew very well what God required at his hands, and how he ought to serve and worship GOD: nay, that he had taught him wisdom, not after a common manner, but even by his holy Spirit had taught him wisdom in the secret of his heart in a special manner, 
Because God had taught him wisdom secretly.  revealing his will unto him: and therefore he confesseth that his sin was the more heinous and grievous: for if he had never been sanctified, nor truly called, if he had been ignorant and blind in the word of God, though it could not excuse him, yet his sin had not been so great, but seeing he, who had made so good proceeding in the service and worship of GOD, who had taught others, who was so insighted by the Spirit, and been taught in a special manner, against knowledge, against conscience, and so foully sinned against God; this highly increaseth and aggravateth his sin.  
Doctr. 1 Hence then learn that it is a fearful and very dangerous sin for any man or woman to sin against the known truth of the word, 
A fearful thing to sin against knowledge.  and Law of GOD, against knowledge and conscience, when as we have not only known the will and word of GOD, but believed it, been enlightened by the Spirit, and being taught of GOD in our inward affections, then against all these means to sin and to commit iniquity against knowledge and conscience, it is a most dangerous thing: this may here appear in David, who was grievously wounded for this sin above all other, and felt the smart of it to humble him all the days of his life. So Peter's denial of Christ Luke 23. chapter, though it was of fear, yet being against knowledge and also conscience; oh! it caused him to weep bitterly: and indeed sins of knowledge and against conscience are done with some presumption against God. And therefore if ever a man be touched for them, they will wound deep, and cause tears to follow.  
Use. 1 Seeing it is so fearful and dangerous to sin against knowledge and conscience, because thereby we do what lieth in us to quench the Spirit, to wound our consciences, and it is a great step unto the sin against the holy Ghost; Oh then let us in the fear of GOD take heed we never give that liberty to our own lusts and liking, as to sin against knowledge and conscience. If the Devil tempt thee to any sin which thou knowest is condemned in the word of God, as swearing, lying, stealing, 
Note.  murder, adultery, etc. and thy conscience telleth thee of it, and checks thee for it, do not commit it though thou mightest gain a kingdom by it: for that which followeth will be a far greater loss; for thou shalt lose peace of conscience, and joy in the Spirit, feeling of GOD'S love, comfort in affliction: and if GOD be not mercfull unto thee, thou shalt run on from sin to sin to a reprobate sense. It is true, ignorance shall excuse no man; yet sins of ignorance are far less than sins of knowledge and against conscience: 
1. Tim. 1.13.  Paul persecuted the Church of God, but it was by ignorance, and therefore GOD showed him mercy: but if thou of spite and malice shalt persecute, and against knowledge, and the check of thy conscience, hurt and injury the servants of GOD and members of Christ, how canst thou ever look to find mercy? Thou knowest that GOD forbiddeth and condemneth lying, swearing, stealing, murder, adultery, drunkenness, etc. And if thou shalt wittingly and willingly rush into them, though thou know they be forbidden, thou mayest look for some fearful judgement of God upon thee: And therefore if thou be tempted, answer; I will not yield: It is written I may not steal, lie, commit adultery, 
Matth. 4.2  etc. as Christ answered the devil.  
Use 2 We see, that if God leave his children, they may fall dangerously into great sins, yea against knowledge and conscience, as David, Abraham, Peter, etc. for of ourselves we have no power to resist the subtle temptations and assaults of the Devil: but even as a staff stands so long as it is stayed, but when it is left alone presently it falls with the least puff of wind, so do we: And therefore let us not rely too much upon our own power, as Peter did, and fell: but fear our weakness, and suspect ourselves, and pray the Lord to hold us, and not to leave us to ourselves, for then there is no sin so fowl into which we will not easily plunge ourselves.  
And yet if the Lord leave us to fall into some great sin against knowledge and conscience, let us not despair, or think we have sinned against the holy Ghost: as it is the devils usual temptation to persuade a Christian that he hath sinned against knowledge and conscience, and therefore against the holy ghost, and that God hath no mercy for him, and to that purpose he abuseth one especial place, Hebr. 6.4, 5, 6. For it is impossible that they which were once lightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and of the power of the world to come, if they fall away should be renewed again by repentance. By this place and such like the cunning Devil labours to bring the children of God to despair if they commit sin after they be called and enlightened, because they sin against knowledge and conscience.  
But that the children of God may sin, and commit some great sin and evil against knowledge and conscience after they be enlightened and effectually called and sanctified appeareth in Abraham, Sara, David, Peter, etc. and daily experience proveth it: and therefore all sins of knowledge and against conscience are not sins against the holy Ghost: but in that place he speaketh of such as of desperate, malice and set purpose sin against the holy Ghost, and wholly fall away, and abandon all Religion, and renounce Christ and his Gospel: and therefore the holy Ghost saith not only if they fall, but if they fall away, that is, even cut themselves clean off from Christ: Again, that they sin wilfully even desperately persecuting Christ in his members, and crucify the Lord of glory, and make a mock of him, trample under foot the son of God, and account the blood of the New Testament as an unholy thing, and despite the Spirit of God, now none of all these did befall David, Peter, or any elect child of God: who though they sin of knowledge against conscience, yet do they mourn and are grieved for it: and it is for fear, or by the continual instigation of the devil and strength of his temptation: or in haste and of weakness: but afterwards they do grieve for it, and desire nothing more than to repent, and to be reconciled to GOD: which they cannot do that sin against the holy Ghost.  
Doctr. 2 We learn that heavenly wisdom and saving knowledge, which worketh on the heart, 
Heavenly wisdom is the proper gift of God's spirit.  and converteth the soul, is the proper work and gift of God alone by his Spirit: Thou (O Lord) hast by thy Spirit taught me wisdom in the secret of my heart; enlightening and giving me a heart to know thee: All the elect shall be taught of ●od. Again the Lord promiseth, To make all her children the Scholars of God. 
john 6.45. Esay. 54.13  And he will be their Master and Teacher: so that it is manifest that God alone is the Schoolmaster who doth teach by his Spirit true and heavenly wisdom, saving and sound knowledge in the heart.  

God teacheth his wisdom two ways.  And this teaching of God contains two parts. First, the enlightening of the mind. Secondly, the bowing of the heart.  
First, the Lord doth by his Spirit, which is the eyesalve, 
reve. 3.9. 1. Cor. 2.10.  anoint our eyes, and clear our minds and maketh us able to understand his will in his word; by nature (alas) we cannot know his will: for The natural man perceives not the things that are of God: for they be foolishness unto him: and even as the clear Sun is unto a blind man, so is the word to us, by nature we understand nothing to our good.  
Secondly, the Lord teacheth wisdom in the secret of the heart, when he bows the heart to obedience of his will, so the Lord opened the heart of Lydias to attend unto the preaching of Paul. 
Acts 16.14   
Use. 1 Seeing it is GOD who teacheth wisdom and saving knowledge, we must labour to become his Scholars and disciples: we must be willing to learn of this Master, to come to his School where his Word is taught, and entreat him that he will teach us his will, and teach us wisdom in our hearts, David, Psalm 119. in many verses hath it, Teach me thy word, O Lord, and I will keep it even unto the end: and as for such as scorn to have GOD for their Schoolmaster, to come to his School, to be taught of God: all their wisdom, if it were as great as the wisdom of Solomon or Achitophel, it is but folly with God.  
Use. 2 Seeing God that is our spiritual Schoolmaster, he teacheth not only the ear or the tongue, but he teacheth the heart, in the secret of the heart and affection by moving and bowing them to obedience: this showeth that most men are not taught of God, for all the knowledge that they have of God and his word, it is only in words, lipp-knowledge and knowledge in the tongue, to talk of God, to discourse and commend Religion, but it never cometh to the heart and entrails to humble them, to enlighten the mind, truly to convert the soul, to bow the will and affection to obedience: Well, know this, that all thy knowledge and wisdom can not do thee any good, unless it be in the heart, unless it bring forth obedience to the will of GOD, and therefore prove thy knowledge, whether it hath humbled thy heart, moved thy affection, to obey the will of God, to keep his Commandments; for it thy heart run after sin, and thou art not purged, nor bettered, nor reform in heart and life (alas) thy knowledge is but carnal and will never save thy soul.  
And this serves to cut the combs of many vain hypocrites and dissemblers, who because they can talk and discourse of matters of religion, and commend the Preacher, they do think themselves jolly fellows and good Christians. But I say, unless the Spirit of God teach thee wisdom in the secret of thy heart by bowing it to obedience and reformation, all thy knowledge it is but a carnal and fleshly knowledge which may befall a reprobate: Paul shows us how we may undoubtedly know, whether we be taught of God, or not; If any man love God he is taught of God: 
1. Cor. 8.3.  so that by our unfeigned love of God, which will appear in keeping his commandments and doing his will, we shall know whether we be truly taught of God: And he that hath not the love of God, nor care to keep his Commandments, that man, let his knowledge be never so great, certainly he was never yet truly taught of God.    

VERSE. 7. 7. Purge me with hissope, and I shall be clean: wash me, and I shall be whiter than snow.  

David renews his former request. v. 2.  David having made his request unto GOD for mercy, for the pardon of his sins: and used a reason from the free confession and acknowledgement of them to move the Lord to pity him; doth here again renew his suit and humble request unto God: and he prayeth here unto God for two great benefits: First, justification in the free pardon of his sins, and imputation of CHRIST'S righteousness verse 7. And secondly, for Sanctification and Reformation of the whole man, verse 10.  
And first, verse 7. he entreats the Lord for the free pardon of his sins, that GOD would cleanse and wash him from them in the blood of Christ the Lamb of GOD: and secondly, he prayeth for the blessed fruit of justification, namely peace of conscience, and joy in the spirit, verse 8. for till the conscience have a Certificate from GOD, and a blessed pardon sealed and applied by faith, it cannot be at quiet.  
First, seeing David had prayed before unro God for mercy and pardon of his sins: and here doth again renew the same Petition, and in other words puts up his request unto God for the same: Hence we learn that the pardon of our sins is a singular favour and mercy of GOD bestowed upon us for CHRIST'S sake: which appears in that David so often in a Psalm prays for it, 
Pardon of sin the greatest mercy.  therefore it is a great and inestimable mercy, and hardly come by: not so easily as most men think. David showeth how great a blessing it is, in that he preferred it before a Kingdom, and though he was a King, yet he pronounceth him blessed, not that is a King, as in the 32. Psalm 1, 2. verses, But whose sin is pardoned. God hath sent his Son jesus Christ to bless you, in turning every one of you from your evil ways, a blessing of all blessings.  
Use. 1 Seeing remission of sins is so great a blessing, and hardly come by: First, we learn that we esteem of this above all other things in the world: if the question were asked what we desire in the whole world, we should answer with feeling the pardon of our sins: 
Mat. 16.26.  and therefore we should desire and seek this blessing above all other: if thou be as poor as job, and hast this, thou art a rich and a happy man.  
Use 2 Seeing David useth so many prayers unto GOD, and useth such reasons to move the Lord to pity him, and to pardon his sins: Hence we see that those are much deceived, who think it is the easiest matter in the world to get the pardon of their sins: and if they can but say, Lord have mercy on me, all is well: no, no, Lord have mercy on me, will not serve the turn: good things are hardly come by without great travel, labour, and study, how much more is it hard to get the pardon of our sins, the salvation of our souls, and life eternal: And therefore let us know, that to get the pardon of our sins, we must take great pains, labour, and diligence, we must shed many a tear in bewailing them, they will cost us many a sob, and many a sigh, many a prayer and request unto God upon our knees: and then if we get it, oh it is a wonderful favour and mercy of GOD, it will make us happy and blessed for evermore.  

Parts of the verse.  David makes two requests unto God: and withal shows a twofold fruit and effect of his requests. First, he entreats the Lord to Purge him with hissope, and then it will come to pass, He shallbe clean. Secondly, he desireth the Lord to wash him, and then it will follow, That he shall be whiter than snow.  
For the first Petition, Purge me with hissope: In these words he alludeth to the Legal Ceremonies and manner of purging, used in the time of the Law, in the purifying of the Leper, and of any person polluted; they were to dip the bunch of hissope in blood or in water, and so sprinkle it on the person to be purified, 
Leu. 14.6, 7 Num, 19.18  which ceremony was a Type and figure of the blood of JESUS CHRIST, who is that alone sacrifice and Lamb of God, which taketh away the sins of the world.  
Now then, seeing that by this sprinkling with hyssop in the blood of beasts is meant the sprinkling with the blood of jesus Christ, when he saith, O Lord purge me with hyssop, etc. it is all one as if he should have said: O Lord, I am exceedingly polluted and stained with sin and uncleanness, and no Leper was ever more vile and loathsome than I am now in thy sight, neither is there any water to wash and purge me, but I beseech thee of thy mercy to wash me, and to besprinkle my soul with the blood of JESUS CHRIST, that can alone take away my sins, and so I shall be made clean and pure again.  
Doctr. 1 Hence mark the miserable and cursed fruit of sin: 
Sin is a leprosy.  no leprosy did ever so defile the body of a man in the time of the jews, as sin doth stain, and defile both soul and body, no dunghill nor stinking carrion is so loathsome in the eyes of man, as an unclean sinner is in the sight of God till he be washed and purged in the blood of Christ.  
This is the reason which the Lord used, joshua 7.12. why Israel fell before their enemies, and he went not forth with their Armies when they fell before the men of Ai, Therefore the children of Israel can not stand before their enemies; but have turned their backs before their enemies, because they are execrable: we see then the nature of sin, how it maketh a man abominable and detestable in the sight of God.  
Use. 1 Seeing this is the cursed nature and fruit of sin, that it defileth and staineth both body and soul, and maketh them more loathsome and vile than any toad or serpent, how should we abhor sin and every wicked way: we will be loath to touch poison or ratsbane, or any thing else wherein is danger: oh! sin is such ratsbane as infecteth and poisoneth both soul and body, and therefore let us shun sin and touch it not.  
Use 2 When as we be defiled with sin and so made filthy and unclean in the sight of God, and more vile than any Leper, or dunghill, carrion, toad, or serpent: Oh let us pray with David to be washed and purged from our filthiness, let us repent of all our sins, bewail our uncleanness: let us by faith as a bunch of hyssop besprinkle our souls with the blood of jesus Christ.  
Doctr. 2 
The ceremonies under the Law were but to lead us unto Christ.  Seeing David desireth to be purged with hyssop: We learn hence that the Lord would not that men should despise such ceremonies and types of Christ, as he himself commanded in the time of the Law: and though it might seem a vain and needless thing to besprinkle them with a bunch of hyssop, dipped in the blood of a beast, yet seeing it was the● commandment of God, they did not despise this ceremony, being a type of the blood of Christ, when they could not see with bodily eyes the blood of Christ, it pleased god by such ceremonies and types to help their faith, by sprinkling the blood of a beast, to show to them that they must be so sprinkled in their souls with the blood of jesus Christ.  
Use. 
Obedience required to GOD'S ordinances.  Hence we learn by the example of David, and all the holy Fathers & Servants of God in the time of the Law, to use all such sacraments and ceremonies as God commands in his word for the helping of our faith, we cannot see the blood of Christ, nor touch it with our outward senses; yet the Lord hath appointed the Sacrament of Baptism; and the Supper of the Lord, that in them we might see, feel, touch, and taste as it were the body and blood of JEUS CHRIST: And therefore all those which despise these Sacraments making little or no account of them, show that they despise the ordinance of God, and so make light of that which is ordained for the good of their souls.  
Doctr. 3 Mark further, 
Christ's blood alone doth purge our sins. Hebr. 9.9. 1. joh. 1.7. Rev. 1.5. john 1.29. 1. Pet. 1.2.  when that David prayeth the Lord to purge him with hyssop, the word signifies to purge by sacrifice; even the sacrifice of the Son of GOD, and by his death and bloudsheding to purge his sins away, so as he confesseth there is nothing in heaven or earth, that is of force to purge him from his sins and uncleanness, but the blood of Christ alone. It is not the blood of bullocks, lambs, and goats that can wash away the least spot of sin, but only the blood of the immaculate Lamb Christ jesus, and to him all the Sacrifices had relation and shadowed out jesus Christ the true Paschal Lamb unto us. 
The use of the ceremonies under the Law.   
And this was the reason why David maketh mention of hyssop that God would purge him with hissope, because God in the time of the Law ordained this ceremony for a confirmation of their faith and to help the people of the jews to the better sight and knowledge of the promised Messiah; for seeing CHRIST was not yet come into the world, and they could not see the work of redemption as yet performed: the Lord would lead them by these ceremonies unto jesus Christ the promised Messiah, that they might see him as it were before their eyes: for when they saw a beast slain, and the blood spilled, 
Note.  than they took a bunch of hyssop, dipped it in the blood of the beast, and besprinkled them that offered the same with the blood: they were thereby taught, that even so must jesus Christ the Son of GOD and promised Messiah be slain and put to death, his blood shed for their sins, and they must by faith as a bunch of hyssop besprinkle their souls with the blood of Christ for the pardon of their sins.  
It is true indeed, that the Lord hath eased us in the time of the Gospel of all those old and ancient ceremonies; neither is it the ●ill of God that we should be clogged with the dead and needless, 
Galat. 4.  and beggarly rudiments and ceremonies of men which become not the simplicity of the Gospel. But yet he hath in mercy appointed certain helps and means to lead us unto Christ jesus, as the two Sacraments to help our faith, for we being as yet carnal (alas) we can not behold no more than we see: And therefore the Lord hath appointed them as helps to lead us to Christ, to set him before our eyes in the Water in Baptism, and Bread and Wine in the Lord's Supper, that so our faith should be confirmed thereby, and we might even see Christ jesus before our eyes: And therefore as David did carefully use such helps and ceremonies as GOD commanded, for the strengthening of their Faith: so let us be as careful, to use the helps that God hath left us under the Gospel, for the strengthening of our weak faith.  

[Purge me with hyssop]  

The meaning of the word●.  THe meaning is this, accept of that most perfect and everlasting sacrifice of jesus Christ for the punishment due to my sins: As if he should have said, O Lord, I confess I have sinned exceedingly, I have been borne in sin, and have by murder and adultery deserved to be condemned eternally, and to have the curse and punishment due to my sin to be cast upon me: but I beseech thee in mercy to accept of the death and bloodshedding of thy Son my Saviour jesus Christ for the satisfaction due to my sins.  
And whereas the justification of a sinner in the sight of God stands on two parts: first, remission and pardon of sin: secondly, the imputation of Christ's righteousness, me thinks, the Prophet requires & begs both these at the hands of God; first to be purged, or as the word signifies, to purge (not by washing) but by sacrificing, to appease the wrath and anger of God by the blood of Christ: secondly, when he prayeth to be washed, he desireth to be made pure and righteous, not in his own righteousness, but only in the righteousness and obedience of JESUS CHRIST imputed to him, and laid hold upon by faith.  
Doctr. 4 Seeing David entreats the Lord that he would Purge him: 
Salvation is to be sought for only in Christ.  that is, accept of the most perfect Sacrifice of jesus Christ, for the punishment due to his sins: we learn that there is no Name given under Heaven, whereby a man shall be saved, but only in the name of jesus Christ; 
1. john 1.7 1. Pet. 1.18 Reu. 1.5  it is not the blood of Bullocks, Lambs, and Goats, that can wash away the least spot of sin, but only the blood of the immaculate Lamb Christ jeiesus; but of this before.  
Use 1 Hence we see the endless and unspeakable mercy of God to miserable men: who when no other means could be found, no water or herb could heal the soul of a sinner, and wash him from sin and the punishment of it, but only the precious blood of the Son of GOD; was content to give his own Son to death for us: 
john. 3.16. Rom. 8.32.  which made Saint john to admire it: And if God hath not failed us in this, but could rather be content to see his only Son put to death and hang on the Cross, than we should perish, how should be deny any smaller and lighter matter● unto us?  
Use 2 Behold here the greatness and heinousness of man's sin, which could be purged by no creature in heaven or earth, but only by the blood of jesus Christ alone: if all Men and Angels should have died and been cast for ever into hell fire, they could not satisfy the infinite wrath of God for one sin, but the heart blood of jesus Christ must be shed, else we can have no pardon.  
Use. 3 This condemns that wicked and erroneous Doctrine of the Papists, who teach, indeed CHRIST by his death hath satisfied God's justice for the fault and eternal punishment due to our sins: but men must either in this lif● by works, or else in Purgatory satisfy God's justice for temporal punishments: now than what is this but to make the sacrifice and death of Christ imperfect, when as it must be patched and peeced with men's merits: but we believe and hold that Christ's death is a sufficient sacrifice for all our sins.  
Use 4 Would you then have the pardon of your sins, 
Rom. 6. Gal. 3.  every sin deserves death and the curse of GOD: Now there is no way but this, to believe in jesus Christ, to embrace him by faith, that so God the Father may for his sake pardon our sins, accept of his death and passion for the punishment of them all.  
And that we may be purged from our sins, both the fault and punishment, by the blood and sacrifice of Christ, we must first repent of them, with David be grieved for them, bewail them, amend our lives, and become new creatures in Christ jesus, we must beg for pardon of them at the hands of God.  
Secondly, besides we must be sprinkled with hyssop, that is, as in the time of the Law, they dipped the hyssop into the blood of the beast, and so besprinkled the person to be cleansed, even so must we by faith as it were with a bunch of hyssop apply the blood of Christ, and by saith besprinkle our defiled consciences, it will purge us from sin, and appease the anger of GOD for the punishment.  
But if men either do not repent of them and leave their sins, or do not come with Faith, to apply the blood of CHRIST, they can not have pardon: As if there were a sovereign plaster to cure any sore; if a man do not apply it to his wound, but let it lie in a box, it will do him no good: so unless we apply the blood of Christ to our wounds and sores by faith (alas) it cannot help us: And as the woman with the bloody issue touched Christ's garment, and was healed; so if we can by faith touch the blood of Christ, and apply it to ourselves, it will heal all the bleeding wounds of sin.  
The second request is that GOD would wash him & make him pure, not imputing his sins unto him: but covering them in the death and obedience of his Son jesus Christ. And therefore in the second part of this verse he prayeth for the imputation of Christ's righteousness: namely, that God would not only remit the punishment due to his sin, but look upon him as he is in CHRIST, covered with his righteousness, and that God would account him just for Christ's obedience, holiness, satisfaction and righteousness: for when God beholds a poor sinner covered with the righteousness, holiness and obedience of his Son Christ, 
Ps. 32.1.2.  than he accounts him as no sinner, but just and righteous: Even as a man beholding any thing through a red glass it appears red or of the same colour: so if the Lord look on us in Christ we appear holy and righteous before him.  
Doctr. 1 Whereas the Prophet David entreats the Lord to wash him, he shows that he was defiled with sin and stained with uncleanness: and so stood in great need of God's mercy to cleanse his filthy soul and defiled conscience now polluted with most vile Adultery, and filthy uncleanness: 
Sin defiles a man.  that his soul was now besprinkled with the innocent blood of that faithful servant and loyal Subject Urias the Hittite: And as it was with David, sin infected him, made him vile and loathsome, filthy and abominable in the sight of God: Even so it doth begrime the faces of the best of God's children, it stains and pollutes them both in soul and body: yea, no carrion is more loathsome and odious than a sinner defiled and polluted with sin is in the sight of God.  
The leprosy was a loathsome disease, it infected the body, & the very garments, yea the stones and timber: But this spiritual leprosy sin infects the whole man, body and soul: yea it infects heaven and earth, and all other creatures in the world, and there is nothing that can take away the spots and blemishes of sin but only the precious blood of jesus Christ, laid hold on by true faith.  
Use 1 Well, seeing all of us are thus defiled with sin as David was, in soul and body, let us desire to be washed: let us bewail them, loath and hate them, entreat the Lord that he would not impute our sins unto us, but cover them under the rob of Christ's righteousness: And that we should abhor every sin f●● this cause, because it defiles us, it pollutes us, and makes unworthy to appear in God's presence.  
Use 2  David, though an holy Prophet of God, a man after Gods own heart; yet desires the Lord to w●sh him from his sins and to cover them in the obedience of CHRIST JESUS applied by faith: we see that no man is able to stand before the face of God in his own righteousness, in his own works, or wothinesse: for if any might, who might better have done it then David▪ a man truly sanctified, a holy Prophet, a man after Gods own heart, yea the Prophet Esay saith, that all our righteousness is no better than a stained clout full of blood and all pollution: 
Esay. 64 6.  And Paul desires that he may not be found in his own righteousness, and worthiness, 
Phil. 3.9. 1. Cor. 1 30  at the day of judgement but in the righteousness of Christ laid hold on by faith. And therefore let us renounce all our own goodness, or worthiness, and account all but dung in respect of CHRIST and his righteousness: And as for the Church of Rome we may see their intolerable pride, that they do so much rest and rely upon their own goodness, and worthiness, merits, and righteousness, to stand upon it & appear in it for remission of sins, and life eternal: But (alas) if Paul, David and all the Saints of God abhor themselves in dust and ashes; desire to be purged and washed and covered in the obedience and righteousness of jesus Christ, yea count all their own righteousness but as dung, and dare not appear in it before the seat of God's judgement, but in the righteousness of Christ. shall any Papist of them dare to stand before God's judgement in his own righteousness, and worthiness: no, no; he shall tremble, and quake, and not abide so great and glorious a presence.   

[I shall be clean: I shall be whiter than snow.]  
IN these words the Prophet shows the event and issue of this, when a man doth truly repent, is reconciled to God in jesus Christ, and is washed from his sins by faith in Christ's blood; then he is made of a most vile and loathsome sinner a most blessed and holy child of God: of a filthy unclean limb of the devil, a blessed member of jesus Christ: beautiful and glorious in the eyes of God being covered in Christ's righteousness.  
Doctr. 1 Seeing David saith, 
The woeful estate of all natural men.  when God shall pardon him his sins on his true repentance, and be reconciled unto him covering his sins in the merits and obedience of Christ, Then he shall be clean: Then before a man repent, be reconciled to God by jesus Christ, and be purged from his sins: he is most unclean and filthy, vile, loathsome and abominable in the sight of God: and indeed so he is; no carrion worse, no Toad so ugly, nor Serpent so full of poison as a filthy sinner polluted with sin till he repent, get pardon of them and be reconciled to God by Christ: I pray you take knowledge of this Doctrine, whatsoever thou art, high, low, rich, poor, young, old, Prince, or Noble: till thou repent, till thou turn to God, till thou get the pardon of thy sins and be washed by faith in the blood of JESUS CHRIST, thou art most vile and miserable, thou art most unclean & filthy, thou art more ugly than the venomous Toad, more loathsome than the Serpent, more filthy and stinking ●hen the Carrion: yea no creature is so loathsome before God as a filthy sinner that lives in sin without repentance, that is not washed and purged from them in the blood of Christ.  
Use. 1 Well, seeing this is the woeful and miserable estate of all impenitent sinners, how should this move every one, with speed, to tepent, to turn to God, to seek to be reconciled to God by jesus Christ, to desire pardon of his sins, to be washed and cleansed from them all, in and by the blood and merits of Christ; for this know, I say, till thou art reconciled to God, dost repent, art washed and cleansed, thy case is fearful, thou wert better be a Toad then a man without this: thou mayst go in Silk and Velvet, in gay and golden apparel, thou mayst have a fair body, perfume thee with sweet smells, etc. but till thou repent, thou art filthy and loathsome in GOD'S sight.  
Oh! how should this serve to pluck down the pride of many impenitent sinners? Men and women think highly of themselves, ruffle it out in silk and velvet, starching and washing; but all this while they know not that their poor souls are loathsome in God's sight, that God hates them, and cannot abide them. Oh then be washed, be cleansed in the blood of Christ, which alone can wash away sin.  
O that men would remember that saying of Christ: Thou art poor, blind, miserable, and naked. Then they would say with job: 
Esay 1.16. Reu. 3.14. job. 42.6.  I abhor myself and repent in dust and ashes: Then they would never give any rest to their souls till they have repent, got pardon, be reconciled, and washed from their filthy sins.  
Doctr. 2 Seeing David acknowledgeth, that when he shall repent, get pardon of his sins, be reconciled to God, be washed from the filthiness of sin: then he shall be clean and white, yea most white, even as snow,  
Hence we learn, that as a filthy sinner, that lives and goes on still in sin without repentance, there is no creature more vile, black, and unclean: So the child of God that doth repent, that is washed in the blood of Christ, reconciled to God, he is a blessed and glorious creature, most beautiful and fair in the sight of God: not by any goodness, or worthiness of his own, but by the mercy of GOD so accounting us; 
Cant. 1.7. & 4.1. Ezek. 16.9 10.11.12, etc. Reu. 3.18 1. Cor. 6.10.11.  and by the merits and worthiness of jesus Christ, in whose righteousness we be righteous, and by whose merits and worthiness we are covered. The Saints of GOD go in long white robes, which are made white in the blood of the Lamb.  
Use. 1 Seeing this is the blessed and glorious estate of those that do truly repent, be reconciled to God, embrace and believe in jesus Christ, are washed and cleansed from their sins in his blood, and covered in his righteousness, O how should it move every man and woman to turn to God to forsake their evil ways and their filthy sins! to put on the Lord jesus Christ, to believe, to become the sons and daughters of God. It is a goodly thing, to be son to an earthly King, to be clothed in cloth of gold, etc. But if we compare this with the blessed and glorious estate of God's children, it is but dung and beggary, it is but like rotten rags, and beggars clouts, taken off the dunghill: He that is wise shall shine as the firmament, 
Dan. 12.  and he that converts many to righteousness shall shine as the Sun in the firmament: oh! then again, and again, let us repent, let us be reconciled to God, get this wedding garment, which will make us beautiful before God.  
Use 2 Another use is this, seeing that the state of God's children even in this world is so blessed and glorious, so beautiful and excellent, being reconciled to God, washed in the blood of CHRIST, and clothed with the most pure rob of Christ's righteousness: Here is matter of comfort to all the poor children of GOD whom the would is not worthy of, alas they are esteemed as beggars, they be esteemed as vile, and base, miserable, and castaways, by ungodly men, they are made as the dung in the streets, and the offscouring of the worlds, & men even tread and trample them under their feet: now what is that which may comfort the hearts of God's children? surely this, that though they seem vile, base, and miserable in the blind eyes of sinful men: yet they be most white, beautiful, and glorious, in the eyes of GOD our heavenly Father: though the world hate us, contemn us, be a weary of us, loath and abhor us: let us remember the Lord loves us, takes delight in us, we are most fair and beautiful in his sight. They do not see what we be, 
1. joh. 3.2.  they cannot know that we are little Princes, sons, and great heirs of the kingdom of heaven, the sons and daughters of the great God: and therefore this may teach us patience, seeing we know that God loves us, and that we are dear unto him, though the world hate us, so it was with many Prophets of God, and true believers, 
Heb. 11.  whom the world 〈◊〉 not worthy of.  
Use. 3 Lastly, here is matter of great comfort to great and grievous sinners, that have committed many and grievous sins, that if they will unfeignedly repent and turn to GOD, embrace, and lay hold on CHRIST, God will make them of the cursed firebrands of Hell, heirs of the kingdom of Heaven: of the limb of the Devil, the members of jesus Christ: of adulterers and filthy sinners, such as David was, chaste and pure, and the holy servants of God: And this the Lord promises men, that if they will repent, turn to God, and forsake their sinful ways, 
Esay. 1.18.19.  Then though your sins were as red as scarlet. I will make them as white as snow: Though they were as crimson, yet I will make them clean as wool: That is, though men be guilty of bloody fins, notorious evils, as David of murder, uncleanness, whoredom, adultery, covetousness, swearing, contempt of the word of God, etc. Yet if thou hast the grace to repent, certainly the Lord will most thoroughly purge and wash away all thy sins, he will seal thee a general pardon of them all, if thou wilt only repent and lay hold upon Christ.  
Oh! then let me speak unto you in the name of God: hast thou been a vile blasphemer? hast thou been a contemner of the Word? a persecuter of God's children? hast thou been a cruel murderer, oppressor, usurer? hast thou been an adulterer, a filthy liver? Well, if thou wilt now repent, turn to God, bewail thy sins, beg pardon of them, if thou wilt renounce, leave and forsake them, become a new creature in Christ jesus, and amend thy sinful life: lo, God doth this day offer mercy unto thee, he will embrace thee as he did the Prodigal child: he will wash thee in the blood of his own Son: 
Luke 15.  he will cover thee in his righteousness: he will pardon all thy sins, and never lay them to thy charge: he will make of thee that art a vile and miserable sinner, a very firebrand of hell, a blessed member of jesus Christ. And therefore let not the number or greatness of thy sins hinder thee; for if thou canst repent, God wi●● pardon them all, and receive thee to mercy: Oh then, if thou wilt not for all this repent and turn to God, leave and forsake thy sins and impieties, become a new creature in Christ jesus, but lie in thy sins, and wallow in the filth of them still, and harden thy heart against all the sweet and gracious offers of mercy: How art thou worthy to perish, 
2. Cor. 5.18.  if thou shalt despise so great salvation?    

VERSE. 8. 8 Make me to hear of joy and gladness, that the bones which thou hast broken may rejoice.  

David hear entreaties for peace of conscience.  DAVID having in the former verse craved mercy at the hands of God, for the pardon of his sins which were both many and great, he doth in this verse beg at the hands of God, the blessed fruit of the same, namely the blessed and comfortable persuasion of God's mercy, and assurance of his love, for the pardon of his sins, that God would even testify unto his poor soul and wounded conscience, by his spirit inwardly, 
Sin had taken away his inward joy.  that he was appeased and pacified with him, and in jesus Christ reconciled unto him, that so being thus assured of God's love, of reconciliation with God, and the pardon of his sins, his wounded conscience might be comforted, his wounded soul and heavy heart might be refreshed, and his exceeding grief might be mitigated and assuaged.  

Parts of his verse.  In this verse note two special points. First, what is the thing David so instantly craveth of God, namely that he would cause him to hear comfortable and blessed news o● God's mercy and assurance of th● pardon of his sins. Make me t● hear of, etc.  
Secondly, the end wherefore he so begs & requests for this, namely, that his broken heart and bleeding conscience might be comforted, and his unspeakable grief by the feeling of God's love might be ended. That the bones which thou hast broken may rejoice.  

[Make me to hear.]  
AS if he should have said. O Lord I beseech thee to witness thy love and favour unto me, yea I beseech thee send thy blessed and holy spirit to certify my conscience of the blessed pardon of all my sins, that thou wilt not enter into judgement with me for them.  
And that which David doth hear confess of himself, all the children of God shall one day be sure to find by experience, that sin doth spoil them of their inward peace and joy. Oh than if we could remember how sweet the joy and peace is which by sin we lose, for the vain and transitory pleasures of sin which are but for a season, we would never make so bad exchange.  
The main point is, what is it that David so earnestly craves of GOD: namely, that GOD would assure him of the blessed pardon of his sins: but some may say, this seems needless, did not the Lord send Nathan to him (who after David had confessed his sin told him) The Lord hath pardoned thy sin, thou shalt not die: 
2. Sam. 12.13.  How then comes it to pass that here he prays the Lord to cause him to hear and feel this, the pardon of his sins: I answer, First, it is true that Nathan the Prophet of God did assure him of the pardon of his sins upon his true repentance: but yet David's heart being wounded with sin, could not so fully feel and find the assurance of God's love and pardon of his sins, and therefore entreats the Lord to certify his conscience inwardly by his spirit, & fully to assure him of the same: Secondly, I answer, that though David heard Nathan tell him that the Lord would pardon his sin, yet he judged the outward testimony of all men and Angels as nothing unless the inward certificate and testimony of the holy-Ghost go with it: inwardly to certify, assure, and persuade ●he poor wounded conscience of God's love and favour.  
Doctrine. 1 Hence we learn sundry points of instruction. First, that as David prays to be assured of GOD'S love, and the pardon of his sins; so every true child of God that believes and reputes of all his sins may know and be assured in his conscience of God's love and favour, 
Every child of God may be assure● of the pardon of hi● sins.  and the pardon of them all: And in the Article of our faith, we do profess, we believe the remission of our sins, and life everlasting, and seeing we pray for this, that GOD would forgive our sins and trespasses; therefore we believe it, else we sin in praying for it: so that every one that truly repenteth and embraceth jesus Christ, is a new creature, hates vile ways, endeavours in heart and life to please GOD: 
2. Pet. 1.  he may know and be assured that he is reconciled to God, and his sins be pardoned.  
Use. 1 This condemns that hellish Doctrine of the Papists, who teach and hold, that no man can be assured of the pardon of his sins, unless God send a revelation from heaven to do it: and that it is a virtue of faith to doubt of GOD'S love: 
Rom. 8.38. job 13.15, 19, 25. Psal. 125.1.  but how did Paul doubt when he saith, I am fully persuaded etc. Alas how dares a vile sinner, not justified, nor assured of GOD'S love, and the pardon of his sins, how dares he come to call on God and make his prayer unto him? dares a traitor come to his King, speak unto him, not having his pardon? Well, this Doctrine of doubting, it is a rack for wounded consciences, and torments afflicted souls when they can not tell whether God loveth or hateth them, nor know not that their sins be pardoned.  
Use. 2 And therefore that religion which teacheth doubtings, and pronounceth them accursed, who ●old that a man may be assured of salvation: we accurse it as a Doctrine enemy to faith and salvation. And indeed it is strange to see, that whereas they teach a man is able to fulfil the whole law of GOD, and by his works to merit eternal life; yet they accurse him if he say he is sure to be saved: so directly doth one point of their false Doctrine impugn another. Indeed it is no marvel though their religion can yield no comfort for certainty of salvation, seeing they draw men from off the foundation Christ jesus, in whom only it is promised, that we shall find rest for our souls.  
Seeing David prays for this assurance of God's love to be assured of the pardon of his sins, by his spirit, and that upon his true repentance. This shows that the confidence that most men have, is a fond presumption and security: They would not doubt of GOD'S love for all the world; they believed ever since they were borne, and thus they brag of their strong faith, but they deceive themselves: for till a man do repent, turn to GOD, believe in Christ, be a new creature, he can have no assurance of God's love or pardon of his sins.  
Let all true Christians examine themselves, whether they feel and find this blessed assurance and persuasion of God's love, and the pardon of their sins: if thou hast it, make much of it, lose it not: If thou want it, use all means, give all diligence, to get it, repent, turn to God, beg mercy, and pardon for thy sins, embrace jesus Christ, believe in him, that thou mayest be assured, and never be at rest till thou canst say, I am persuaded of God's love in Christ jesus, I know my Redeemer liveth: I am persuaded I am the child of God, else a man can have no joy, peace, nor comfort.  
Doctr. 2 Though Nathan had told him his sins were forgiven, 
Man's testimony of the remission of sins is nothing without the testimony of God's spirit.  yet David could not be assured till he felt the inward assurance and certificate of God's spirit to persuade and witness the love of GOD unto him for the pardon of his sins.  
Hence we learn, that it is not the testimony of all men & Angels, that can assure us in our souls of God's love, and pardon of our sins, without the inward special certificate and persuasion of God's Spirit, who is called the Spirit of Adoption, 
Ro. 8.15.16.  because he doth reveal, yea persuade and assure our souls that we be adopted. If Peter, Paul, Nathan, yea all the world; nay if an Angel from heaven should tell me I am the child of God, 
Note.  yet unless God do farther certify my conscience inwardly by his Spirit, I should not be assured, but doubt still, even as David did in this place, although. Nathan had said; Thy sins are for given. yet David could not be assured until he had the inward and comfortable persuasion of God's holy Spirit. Men cannot know the secret council of God, they may deceive, and be deceived; but the Spirit of Gods knows all things, and the Apostle saith, 
1. Cor. 1.10 Ro. 8.15, 16  Ye have not received the Spirit of bondage to fear again: But ye have received the Spirit of Adoption, whereby ye cry Abba Father. The same Spirit beareth witness to our spirit, that we are the children of God. 
Galat. 4.6. 2. Cor. 1.22  And because ye are sons, therefore GOD hath sent forth the Spirit of his Son into your hearts, whereby we cry Abba Father. Again, God the Father hath sealed us, and put into our hearts the earnest of his Spirit. So that you see it is the proper work of the Spirit to assure our hearts and consciences of God's love, and the pardon of our sins, and without this inward certificate and assurance of the Spirit, all the testimonies of men and Angels can not assure our consciences.  
Use. Well then, seeing that there can be no assurance in a man's conscience of the pardon of sin, and life eternal, but by the inward certificate and testimony of God's Spirit, let us pray for this, labour to find and feel our hearts persuaded and assured inwardly by the holy Ghost of the pardon of our sins, and the love of GOD in Christ, 
2. Cor. 13.5.  Prove yourselves whether ye be in the faith. And because men are deceived generally with a fond presumption, and foolish opinion, that they be the children of God, and shall be saved: and this carnal presumption is more common than true saving faith: 
Marks of God's Spirit.  I will show how we may know this testimony and certificate of God's Spirit, when it is in our consciences.  
First, the Spirit of God assures no man of the pardon of his sins, 
That Man reputes of his sins.  but such as be humbled for them, repent of them, leave and forsake them, become new creatures, and walk in newness of life: and therefore if thou live in sin, be not humbled for them, nor bewail them, hast a purpose to live still in thy sins, ignorance, lying, swearing, covetousness, uncleaneness, etc. Thou canst have no assurance of God's love; and this persuasion of thine, if thou hast any, it is mere presumption; for where men do not repent, and turn unto God, and amend their lives, there is no faith, neither is the Spirit of God in them; and therefore they can not be assured of GOD'S love and mercy.  
Secondly, 
Is persuaded of the Spirit.  the spirit of Adoption doth not only tell a man that he is the child of God, but doth by sundry arguments and reasons persuade the child of God that he is elect, that God loves him, and that his sins be pardoned: but wicked men have no such persuasion in their hearts; only they have a fond opinion and conceit, which is no good ground, neither did the Spirit of GOD ever persuade their hearts thereunto.  
We shall know the testimony of God's Spirit, 
The effects will appear.  that it is sure and sound by the fruits and effects of it: for if the Spirit of God do truly testify the love of God for the pardon of our sins, and life eternal: than it will follow, that we shall hate our sins, loath & abhor them, because they grieve our most gracious God & loving father: yea, we shall desire in all things to honour God, to do his will, to please and serve him: so that if we find and feel these things, a true hatred and dislike of sin, because it dishonours our God, a desire to live in holiness and righteousness before him all our days: it is a certain sign that the Spirit of God doth assure us of our reconciliation with God: But if men find not this, no hatred of sin, no love to obey his will and keep his commandments, but ignorance, rebellion, profaneness, and the like; let them brag what they will of their strong faith, feeling of God's love, and I know not what, yet it is certain, they have not the testimony of God's spirit, which David prayeth for here, but a fond and foolish opinion proceeding of self-love, carnal security and devilish presumption, which in the end will deceive them.  
Doctr. 3 Make me to hear of joy and gladness: 
God conuaies comfort unto us by the ministery of his holy word.  In these words note a third point of doctrine: namely, whence, and where David looked for comfort: namely, from the word of God, and hearing the same opened and preached unto him: So that in his example we learn that all true comfort and spiritual consolation is to be learned and fetched out of the word of God, that is, the storehouse of heavenly comfort. And therefore our Saviour Christ bids us search there for comfort, 
john 5.39  Search the Scriptures, for in them ye think to have eternal life. Again, it is called Spirit and Life, 
john 6.63  because God uses the preaching and ministery of the Gospel to beget spiritual life. It is called, The word of truth, even the Gospel of our salvation, Ephesians 1.13.  
The Lord might have illuminated the mind of the Eunuch, Acts 8. by the mediate working of his own Spirit, and have made him understand that scripture which he was reading, without any Interpreter, but it pleased the Lord to do it by the ministery of Philip; he might have likewise communicated his Spirit to Cornelius, Acts 10. But the Lord would not do it but by the ministery of Peter. According to that of the Apostle, 1. Corin. 1.21. It hath pleased the Lord by the foolishness of preaching to save so many as believe: and so many shall believe as are ordained to eternal life. If then thou be desirous with David to hear of joy and gladness: and to have assurance of the pardon of thy sins, then reverence the ministry of the word by which the Lord communicateth his Spirit to such as he will save. And surely this must needs be an exceeding comfort to all the children of GOD, that GOD doth not only freely forgive them their sins, but also telleth them of the forgiveness of the same, sealing up in their hearts the testimony thereof by his holy Spirit.  
Use 1 Seeing God hath appointed the ministery of the Word to be the means to work all true and spiritual comfort. Oh then in all our needs, wants and distresses, let us search the word of God, there is comfort to be found, many heavenly and sweet promises of the gospel to quicken & revive our poor distressed souls; 
Psa. 119.50 Psa. 84.1, 2 Psalm 43 Psalm 4. Reu. 22.2.  and this the Prophet David knew by good experience, that there is more found comfort in the feeling of God's love, then in all the world beside. It may well be compared to the tree Saint john speaketh of, which beareth twelve manner of fruit, and the leaves of the tree serve to cure and help diseased and wounded souls, and the fruit of this tree of the word of God is most sweet and pleasant, and therefore let us, if we desire to desire true comfort indeed, seek it in the means: namely, in the word and ministry of the holy gospel.  
Use 2 This showeth, that all those be enemies to their own souls, tha● despise the ministry of the Word, and preaching of the Gospel. If ever thou find one jot of true comfort, thou must have it in the means that God hath ordained: namely▪ in the ministery of the Word: let men seek it elsewhere, and they shall find none. Men may seek delight and joy in their gold and silver, in merry company, in this or that, as men use to do: but (alas) they can not find it there; yea, experience showeth, that distressed souls, full of woe and misery, could never find true comfort in any thing else save in the ministery of the Word of GOD, and there they have found endless comfort, by the hearing of the blessed and saving promises of the Gospel: and therefore it men shall neglect or despise the word preached, how can they ever find joy or gladness, or any dram of saving comfort?  
Doctr. 4 Whereas David craves of GOD, that he would cause him to hear of joy and gladness, that is, that his sins were all pardoned, and be reconciled to God in CHRIST, that so he might have some good matter of joy and gladness.  
We learn hence, that there is no sound joy nor comfort to any man or woman, 
Where sin is not pardoned there can be no true joy.  but only in the pardon of sin, and feeling of God's love in CHRIST, and all other joy which men do frame and devise unto themselves, alas, it is but from the teeth outward, it is not sound nor durable, it is but carnal and earthly, and will easily be lost, Thus saith the Lord, 
jere. 9.23.  let not the wiseman rejoice in his wisdom, nor the strong man in his strength, nor the rich man in his riches: But let him that glorieth, glory in this, that he knoweth me to be she Lord: And without this there can be no sound joy, as we see in David, and so in all distressed sinners till they feel the assurance of God's love for the pardon of their sin.  
Use. 1 This shows, that the common joy of most men and women, is but a carnal joy, earthly, & vain, it is not spiritual, it is not true joy: for all the while they eat, drink, make themselves merry, laugh, and sing, they live in sin, in danger of God's anger and condemnation, no feeling of God's love, no assurance of salvation, and then how can they have any true joy, for this proceeds from the assurance of God's love, and the pardon of sin; The kingdom of God stands not in meat and drink, 
Ro. 14.17.  but in righteousness, peace, and joy in the Holy Ghost: 
Esa. 57.21  but unto the wicked there is no peace.  
Object. Object. But, do we not see that wicked men, that live in sin, that be notorious sinners, swearers, blasphemers, drunkards, etc. that these live in mirth, and jollity, in eating, drinking, in ease and idleness, and the children of GOD have much sorrow and heaviness, grief and wrong.  
Answ. Answ. Yes it is true, that wicked men that live in sin, pass their days in eating, drinking, sport, and pastime, no sorrow nor heaviness, but spend their days in pleasure, 
job 21.13 Psal. 73.  But suddenly they go down to hell.  
Now, who will call this a true joy? nay, it is a swinish and brutish joy, carnal and fleshly, for if they knew all, and saw their misery, that they be in danger of God's eternal vengeance, of hell and damnation: oh! then they would mourn, and turn all their mirth into tears. If a traitor be apprehended, arraigned, convicted and condemned to be hanged, drawn, and quartered, and looks for nothing but present death and execution, and yet should give himself to eating and drinking, to carding and dicing, to riot & reveling: Would not all men say he was a mad man, and out of his wits? surely this is the case of all wicked and unregenerate men, they be arraigned and already condemned, they want nothing but execution, and they be every moment in danger of hell-fire: alas! what cause have they to be merry? yea, how have they cause to howl, and cry, and mourn for grief, and therefore their mirth is but madness. 
jam. 4.9.   
Use 2 Seeing we can have no peace of conscience, nor any sound comfort, till we have the feeling of God's love, and assurance of the pardon of our sins, let us never give any rest to our souls, till we have repent and got some blessed persuasion of God's love in Christ; and some warrant from the Spirit, that our sins are done away: 
Rom. 14.17.  For the kingdom of God stands not in any outward thing, but in righteousness, peace, and joy in the Holy Ghost. Alas! if any of us were condemned to death, lay in prison looking for nothing but present execution, What could do us good? There were then no joy in wife nor children, lands nor livings, meat, nor music, no, no: unless were have the Kings pardon we cannot be merry, but would contemn all these things: Even so when a poor sinner is arraigned and condemned in his own conscience for sin; hath no feeling of God's love and mercy for pardon of it, how is it possible that he should have one dram of joy till the Lord in mercy seal unto his poor soul a general pardon by his spirit, dipped in the blood of Christ jesus. Well then, let us never be at peace, nor give any rest unto our souls till we have got some comfortable persuasion of God's mercy for the pardon of our sins.   

[That the bones which thou hast broken may rejoice.]  
THese words contain in them the second part of this verse, 
2 Part of the verse.  and it is as much, as if the Prophet should have said: O Lord I entreat thee for Christ jesus sake to for give me my sins, and give me the blessed assurance of the same in my soul and conscience, that so feeling and finding that thou art reconciled, and hast pardoned my sins; my soul so wounded and overwhelmed with grief and sorrow, as my very bones and most strong parts are wasted and consumed, and my strength decayed, may be restored, cheered up and gladded.  
By this speech he would show his extreme grief and sorrow for his sins, 
Pro. 8.14 Psa. 32.3.4.  which was so extreme, that it wasted & consumed his strength, dried up his bones, spent his marrow.  
Doctr. 1 Hence we see that there is no sorrow in the heart of God's children, like that sorrow which is for sin, 
No sorrow in the godly like the sorrow for sin.  and offends our most gracious God and merciful Father. Great is the grief of an husband that looseth a kind and virtuous wife; and who can express the sorrow of a father or mother for the death of their dear and only child? But yet all the sorrow in the world is not like that sorrow and grief of heart for sin: this will wound the conscience, cause weeping and wailing, and great heaviness, it will even weaken the body, and strength of nature; and if it be of any continuance, it will waste the bones, and consume the flesh. When I held my tongue, my bones consumed. 
Lam. 1.2.5.2.11. Psal. 32. Psal.   
And the reason is this, because a poor sinner being wounded in conscience for sin, and not feeling the love and mercy of God for pardon, he sees nothing but hell, nothing but damnation and the wrath of God, which is a fearful thing: for this causeth torments, and fears, and terrors, and makes judgements what is more terrible and fearful then to feel the heavy weight and burden of God's anger, which is insupportable? For as Solomon saith: 
Pro. 18.14.  A man may bear his sickness and infirmitis, but a wounded Conscience who can bear? Again, 
Heb. 10.31  It is a fearful thing to fall into the hands of the living God.  
Use. 1 Seeing this is the woeful fruit of sin, that is, thus wounds the conscience, and wasteth the flesh, and the bones, we see how God hateth sin, even in his dearest children, so as if they will needs sin and rebel against God, they must feel the woeful smart of it. And therefore let us above all things shun it, avoid it, nor dare to commit it: Oh! it will cost thee dear, it will make thy heart to ache, it will breed thee much woe and misery in soul and body.  
Use 2 We see the miserable blockishness of all carnal men and women, who are not ashamed to say, that they had rather deal with God then with men for sin; but alas they never knew nor felt the weight of sin: but if God should once open their eyes, and let them see their sins, and feel the weight of his anger for them, Oh! then they will confess it is a fearful thing to fall into the hands of God. If he be angry (saith David) blessed is the man that trusteth in him. 
Psalm. 2.   
Use 3 Let us learn that it is not some light sorrow, or small sigh, or Lord have mercy on me, will serve for our sins against God. No, no, let us labour to be humbled more deeply for our sins, seeing by them we offend a most merciful God: yea, if it were possible, to shed even tears of blood for our sins, for all were little enough to express that grief for sin we ought to have.   

[Which thou hast broken.]  
THat is, which thou, O Lord, my God, in justice hast inflicted upon me for these my great and heinous sins.  
Doctrine. 
There is no respect of persons with God.  Hence behold, that God is most righteous and just in punishing and correcting the sins of men, he cannot wink at sins of men, he cannot wink at sin in any man, no not in them that be dear and near unto him, in his most holy servant David, 
2. Sam. 24. Esay 39 Math. 23.  a man after his own heart, a holy Prophet of the Lord, yet if he rebel and play the wanton, he is sure to be whipped for it, as here in this place: so when he numbered the people, so Hezehiah, jerusalem the holy City: yea, if the Son of God which had no sin, take but our sins upon him, he must be punished, the justice of GOD will seize upon him. And the reason of this is manifest, because God doth so hate sin, that he cannot wink at it in any man.  
Use. If the Lord do so sharply and severely punish sin in his dearest children, whom he loves best, Oh! than what will he do unto those that are his enemies? If to the green Tree, what to the dry? 
1. Pet. 4.17 jer. 25.29.  If judgement begin at the house of God, Oh! than what shall be the end of those that obey not the Gospel of God? If God do so severely handle his own people, then much more the wicked.   

[May rejoice.]  
Doctrine. 
Pardon of sin brings true joy.  HEnce we learn that there is wonderful joy and gladness in the hearts of those who have the pardon of their sins, it is matter of endless comfort to feel the love of God in a man's soul: to know God to be my gracious Father, jesus Christ to be my Redeemer, and the Holy Ghost to be my Comforter, it is matter of endless comfort. 
Psal. 32.1.  Blessed is he whose wickedness is forgiven, and whose sin is covered. Again, 
Rom. 14.17.  The kingdom of God stands not in meat and drink, but in righteousness, peace, and joy in the Holy Ghost.  
Use 1 We learn hence that such as continue in any known sin unrepented of cannot look for peace from God, for where goes sin there goes the curse, Esay 48. There is no peace to the wicked: God doth even wage war, & enter into a combat against all impenitent sinners: This the Prophet speaketh Psal. 7. God doth whet his sword, bend his bow, and make it ready against the wicked: And therefore if we want this, and have not the feeling of God's love, and assurance of his mercy for the pardon of our sins, Oh then let us labour for it, use all means to attain unto it, pray for it, beg for mercy, and give no rest unto thy soul till thou hast it; and if thou hast it, Oh then make much of it, lose it not though thou mightst gain a Kingdom: for all the world will not afford one dram of joy and comfort without it, and take heed of sin, which will drive it away, dim it, and damp it, and deprive us of the feeling of it.  
Use. 2 We see that ungodly men do offer great wrong unto the children of God: Oh! say profane beasts and Atheists, these professors, these Puritans, they are always heavy and dampish, there is no comfort, no joy, no mirth in them, they are always sad and heavy. Thou liest like an Atheist, they have more sound joy, and Christian Mirth in one hour, than the cursed Atheists of the world have in a year: yea, who should be merry, if the children of GOD be not merry? Who can rejoice more than he that is the child of God, that feels God's love in his soul, 
Rom. 8.1.  is a member of JESUS CHRIST, and to whom there is no fear of condemnation.  
It is true indeed, in regard of our sins and evils, we have cause to mourn and lament: yea to weep, if it were possible, tears of blood: but in regard of God's mercy, in that we be reconciled to God, delivered from Death, Hell, and Damnation, by the death and merits of JESUS CHRIST, in whom we believe, we can be merry: yea, rejoice in all estates, in sickness as well as in health, in poverty as plenty, in prison as in liberty. Look on Peter in prison, Paul in his chains; whereas wicked men have only a carnal and worldly joy in their friends, riches, honours, pleasures, and delights, if these be gone and lost, all their joy lies in the dust, than they be dampish, heavy, and sad; no joy then, no rejoicing, but a knife, an halter, a pond.  
So that by this we see a clear and notable difference between the joy of wicked men, and the joy of God's children: the joy of wicked men it is carnal, and worldly, and earthly: the joy of God's children is spiritual, inward, and heavenly: theirs is only in time of prosperity, but the joy of God's children is durable, permanent, lasting for ever in life and death; whereas the joy of wicked men ends in death, if not before.    

VERSE. 9 9 Hid thy face from my sins, and blot out all mine iniquities.  

David can no way have peace till his sins be pardoned.  IN these words David doth the third time renew his former petition and suit unto God for the pardon of his sins, as one wonderfully amazed and cast down in the sense and feeling of God's anger for his sins.  

Parts of the verse.  And the request hath two parts. First because he had provoked the Lord to anger, and was in danger of his displeasure, he entreats him to hide away his angry countenance from beholding his sins. As if he should have said; o Lord I have committed great and grievous sins in thy sight, and given thee cause to be angry with me: but Lord I beseech thee cast away my sins out of thy sight, look not on them, neither call them to account, but put them clean out of mind.  
Secondly, he entreats the Lord to blot them out of his book of remembrance alluding to them that keep a book of debt, who writ all down that is owing unto them; and in token all is discharged blot and cross the book: So he requests the Lord to cross the book of debt, because he was not able to pay the debt, therefore he requires that he would in the blood of CHRIST be content to blot the book.  
When as David prays to GOD that he would turn away his face: that is that he would not call his sins to mind to punish them, Doctr. 1 
God's anger most fearful to the godly.  but forget and forgive them: and as it were cast them behind his back as men use to do with things they will not remember. Hence we learn that there is nothing so fearful to a poor distressed sinner as is the terrible anger and frowning countenance of the most righteous God, 
1. Cor. 10.5. Psalm. 5.5. Psal. 45.7.  which if a man beholds, and seethe the Lord to frown upon him, it is impossible that all the creatures in heaven and earth should give him any comfort: no, David, a King, being in danger of his just anger for sin could have no joy nor comfort till he was reconciled to GOD and did behold his loving countenance turned towards him in and by the means of JESUS CHRIST.  
And no marvel though the Prophet entreat the Lord to turn away his angry face: for the anger of God is most terrible, yea more heavy than if a Millstone, yea heaven and earth should be laid upon a man's soul, for as Paul saith, 
Rom. 8.31. Heb. 10.30 Math. 5.  if God be with us, who can be against us, so if he be against us who can be with us. It is a fearful thing to fall into his hands. And if the wrath of the King be as the roaring of a Lion, how much more is the wrath of GOD to be feared, who can cast both body and soul into hell.  
Yea so long as the children of God enjoy his favour, see his loving countenance, they are able to suffer much, though men torment them, persecute them, rail on them, they can endure much misery: but if once they lose the feeling of God's love, and see his angry face and frowning countenance turned towards them oh then nothing can comfort them▪ till they obtain his favour again: how many things did job suffer without impatiency, yea the loss of all he had, so long as he felt the loving countenance of God towards him: but when he seethe the Lord to arm himself like an enemy and like an angry 
job. 13:  God then he was no longer able to endure, 
Ps. 6.1.2.3.  and what can be more terrible to a poor sinner then to wrestle with the anger of God then which nothing is more fearful, and this can every child of God testify in his own conscience by experience, feeling the heavy weight of God's anger.  
Seeing it is so terrible and fearful a thing for men to provoke the Lord to anger, Use 1 and to see his angry and frowning countenance: This condemns that blockishness and senselessness in most men and women who though they do nothing but sin against God daily, & so provoke him to anger and wrath against them, yet do not so much as say Alas what have I done? 
jer. 8.6.  though they lie smoking under the heavy wrath of God to be destroyed for their sins. Men fear the anger and frowning face of great Men, especially of the Prince: but hardhearted sinners fear not the anger of the eternal God: well, let all rebellious and stiffnecked sinners remember what Christ saith: Fear not him that ●an kill the body and can do no more, but I will tell you whom you shall sear, fear him that can kill both body and soul, and can cast them both into hell fire, fear him.  
Because nothing moves the Lord to anger, Use 2 and to be displeased with men and women but sin, therefore let us above all things shun sin, not dare to rebel against God, and provoke his anger, 
Esay 59.2.  your sins have made aseperation. O then take heed of sin: and if thou wilt sin, be sure thou shalt find and feel the anger of God, and if thou wouldst escape the anger, which is so terrible, take heed of sin. We see men be tootoo careful to shun such things as offend great persons and procure their displeasure, for fear if they take a pinch against them, they turn them out of their farms, rack their rents etc. O then fear to offend GOD, who will reject and cast thee off for ever and increase thy judgement.  
If we have sinned, Use 3 & thereby provoked the Lord to anger by our sins as David did, & feel his displeasure and see his frowning countenance: Oh then let us give no rest to our souls till we be reconciled unto him, till we obtain mercy and favour at his hands: for so long as we see his anger & his frowning countenance: alas! we can have no peace nor comfort in the world. If a man should have the favour of all men, great and small, Nobles, Lords, etc. yet if the King hate him, and cannot abide to hear of him, what can all this do him good? So, if a man had the favour of all men and Angels, yea if it were possible, all the things on earth should seek to uphold a man, yet if God be angry and displeased with him, his anger would crush him in pieces: well then, when we sin against God, and so provoke him to anger, let us use all means to obtain his favour, let us repent of our sins, be humbled for them, acknowledge & confess them, let us pray for pardon, and entreat the Lord to turn away his face & angry countenance. And as we see if a man offend a great person, he will ride and run night and day, send gifts, make friends, and all to obtain his favour again. Even so must we seek for the favour of God; and as Absolom having sinned against his father, s●nt joab and the woman of Tekoah to get his pardon, and to appease his father's anger; so must we seek to jesus Christ to be our Mediator to turn his father's anger from us. 
2. Sam. 14.   
Lastly, Use 4 seeing the anger of God is so fearful a thing, and so unsupportable, and the loving favour of God is life itself; Oh then let us make much of God's loving countenance, & do nothing in word or deed that may turn his mercy and loving faour from us, but use all good means possible to continue the same, for if we love him, he will love us; if we honour him, he will honour us.  

[Hid thy face from my sin.]  
That is, pardon them, and do not call me to account to punish me for them; 
Psal. 60.8.  Moses saith thou hast set our misdeeds before thee, and our secret sins in the sight of thy countenance; that is, the Lord beheld their sins, that so he might punish them for them, so when the Lord hideth his face from our sins, it is all one as to pardon them: when a man casts a thing behind his back or turns his face from it, it is a sign he would forget it, and not remember it; I will put away your sins and scatter them like a mist: and we know that mists that appear a little time, are by and by scattered and gone: 
Esa. 38.17  Hezechiah confesseth, That God did cast all his sins behind his back. Alluding to men, who when they purpose to forget, 
Mich. 7.19  or not to remember a thing, turn their backs on it. Again, I will cast all their sins into the bottom of the sea. Alluding to Pharaoh that wicked man whom God drowned in the bottom of the red sea: and thus we have the meaning of the words.  
Here we see how, Doctr. 1 
Note how God pardons sin.  and after what maver the Lords pardons our sins, namely, when he doth for give and forget them, turn his face from them, hath no purpose to remember them, or to punish us for them, and in a word, when he doth upon our true repentance, for the merits of Christ esteem sin as no sin, or though it had never been committed, 
Ps. 32.1, 2.  when he covers them or imputeth them not unto us.  
Seeing the Lord forgiveth sin after this manner, V; see 1 and even he doth in mercy forgive and forget our sins, puts them out of his remembrance, casts them behind his back, and will never call them to mind any more: here is matter of endless comfort to distressed souls; if thou hast once repent of thy sins truly, and been assured of God's mercy for the pardon of them: though thou mayest remember them, and thy conscience accuse thee for them as job and David, 
Psalm 25  who were troubled for the sins of their youth, yet I say, though thou shouldest remember them, God will never remember them any more to judgement, or condemnation, to plague or to punish thee for them: he casts them clean out of his mind, and turns his face from them, and therefore if he once pardon sin, he pardons it for ever; For the decree and council of God is unchangeable, 
Ro. 11.29.  he altars not, and therefore if once he give pardon for sin, he never revokes it, but loves to the end: The gifts of God are without repentance.  
Seeing the Lord in pardoning of sin doth turn his face from them, Use 2 forgets them and forgives them, and will never speak of them, nor call them to mind any more, we learn hence in pardoning of wrongs and injuries done to us to imitate the example of God our heavenly Father, to pardon them, so as we never call them to mind again, that we forgive and forget all wrongs and injuries: trample them under our feet. But it is a common speech of many ungodly men and women, if men do them any harm, they will forgive them, but they will never forget them: and accordingly so they deal, though for a time they can show a smooth countenance and give fair words, yet if ever they get them in their danger, they will fetch them over, they will show their spleen and malice, and power our all their poison: But let all such take heed; for how can they say, Forgive us our trespasses, as we forgive them that trespass against us? and yet do not forgive and forget wrongs: if the Lord should deal thus with us, he should confound us: for God is provoked of us every moment, and we are indebted unto him ten thousand talents, yet he is entreated of us, and he is reconciled unto us: ought not we therefore to forgive one another after his examle; this is the reason used by the Apostle Paul, Coloss. 3.12, 13. Now therefore as the Elect of God, holy and beloved put on the bowels of mercy, kindness, humbleness of mand, meekness, long suffering, forbearing one an other: and for giving one another: if any man have a quarrel to another, even as Christ forgave even so do ye. It were woeful with us, if God were not ready to forgive: for we find ourselves ready to offend, and our sin unpardoned is sufficient to make us condemned.  
The second branch of the Petition is in the end of the verse in these words,   

[And blot out all mine iniquities.]  

2 Part of the verse.  THat is, blot them out of thy Book of Accounts: and that Bill and Debt-book wherein they seem to be written, for so much the speech imports: the Prophet alluding to men that keep Books of Account, wherein they writ all their debts: even so the Lord hath, as it were, his Book of Account, wherein are registered all the sins of men & women, when, and where, and howsoever, committed.  
Then hence we learn that all our sins are known to God: Doctr. 1 
All our sins known to God.  he hath them all, as it were, written down in a Book of Account, and unless they be blotted out in this life, they shall all one day be called over, even at the day of judgement, 
Revel. 20.  The books shall be opened, and every man's conscience shall be as a Bill of Indictment to accuse and condemn him.  
This is that which is told by the Prophet jeremy chapped. 17. The sin of juda is written with a pen of iron, and the point of a Diamond. And job hath it, Thou hast sealed up our sins in a bag. By all which places it appeareth, that all our sins are known to God, as perfectly as if they were noted in a Book, and unless we repent, they shall all one day be called over and laid to our charge, when our Books shall be opened.  
Seeing all our sins are well known to GOD, Use 1 and the Lord hath them all, as it were, written down in a Book, and this Book shall one day be opened: and if our sins be not blotted our before Death come, and this debt be not canceled, than they shall be brought to light, and we shall be cast into prison till we have paid the uttermost farthing. Then we see it stands us all in hand, while we live, to labour to have this Book canceled, that our sins may be put out, and all our debts crossed: for if they be found uncancelled at death, and the day of judgement, if they be found then upon Records, surely than it is too late to look for mercy, and therefore it is a matter of endless moment, which we are all most carefully to think upon, that this Book may be cross and our sins canceled, that so we be not in the great day of the General judgement called to an account for them.  
But how might we do that we might have our sins blotted out? we are not able to pay the debt: We own the Lord ●enne thousand talents, and cannot pay one penny: what shall we do to have the debt paid?  
To this I answer, The Lord is like a merciful Creditor, if his Debtor be not able to pay, let him confess the debt, and he will ask him no more, but will willingly pardon all: So the Lord GOD, seeing we are by no means able, of ourselves, to pay the debt, yet if we confess it, and desire pardon, he will forgive it: And yet, because he is just, as he is merciful, therefore his justice should be satisfied, and that is done by the means of jesus CHRIST, he is become our surety, he is content to take our debt on him, to become paymaster, and so when nothing else could do it he was content to suffer death, even the cursed death of the Cross, and to blot out our sins by his own heart blood.  
So then we see the means how our sins are blotted out, namely, when we do repent of them, bewail them, be humbled for them, leave and forsake them, lay hold on jesus Christ, and apply unto us his death and passion, then by the blood of Christ all our sins are done away.    

VERSE. 10: 10. Create in me a clean heart, O GOD, and renew a right spirit within me.  

David's new Petition.  DAVID having hitherto creaved at the hands of God pardon of his sins, doth here put up a new petition to God; namely, for regeneration, or the new birth, that God would cast him in a new mould, and make him a new man: And that God would in mercy go forward with that blessed work of Sanctification begun by his spirit, and now interrupted by his sins.  
Our reconciliation with GOD stands in two parts. Namely, pardon of sin and regeneration: And David having in the former Verse prayed for grace and mercy, that God would have mercy upon him, pardon all his sins and wash them all away in the blood of his Son. Now he doth beg for regeneration and increase of the blessed work of sanctification, which is begun and continued by the holy Spirit of God: for though the Lord shall pardon sins past, yet if he give not power against sin in time to come, we shall mar all quickly, and commit either the same again, or else some greater sin, therefore he craves power against sin in time to come that he may not fall into the like again.  

Parts of this verse two.  In this tenth verse there be two things to be considered: first, he craveth a sanctified heart, because till the heart be pure, no good motion can proceed from thence, no more then sweet Water from a bitter Fountain; secondly, he prays for the renewing of the work of grace, or new birth, and sanctification, which he had by his sins hindered, yea greatly interrupted, that so his soul and filthy heart being renewed and sanctified, thence might proceed good affections, and holy actions, with continual and constant obedience.  
Doctr. 1 Whereas the Prophet joins this petition of Sanctification unto the former of justification, we learn, 
justification and Sanctification go together.  that these two graces of God's spirit, justification, pardon of sin, and sanctification, a godly life and conversation, are so knit and united together, that they can not be separated; so as no man is truly justified by faith in the blood of Christ, but he is also sanctified by the holy-ghost; no man can have the pardon of his sins, but he must become a new creature in jesus Christ. And this appeareth plainly by the Apostle S. Paul, Rom. 5. treating of justification, and Chap. 6. vers. 4, 5. entreating of Sanctification, he shows that these two go ever together: so as he that is not sanctified, is not justified; and he that is not regenerate and borne anew by faith in jesus Christ, and the work of the Spirit, cannot have the pardon of his sins.  
Seeing justification, Use 1 and pardon of sins, and Sanctification, and newness of life, cannot be severed in the children of God, no more than fire and heat: then men had need to take heed lest they deceive themselves while they say, God is merciful, and they hope all their sins are pardoned in the blood of Christ. But unless thou be truly sanctified, unless thou be a new creature in Christ jesus, thou canst have no assurance of thy justification and pardon of thy sins: & therefore if thou live in sin, delight in sin; no change, no new birth, no reformation of thy heart & life, certainly thou hast no pardon of thy sins as yet, and thy hope is but a foolish and vain fancy of thine own brain.  
Hence to try the assurance of our salvation, Use 2 by the fruit of our Sanctification; for hereby we may assure ourselves, that we are justified, if we lead a sanctified life. If we have our conversation in holiness, we shall have in the end everlasting life, 2. Timoth. chap. 2.19. the Apostle showeth there, that the foundation of the Lord stands sure, so that the Lord knoweth who are his. He showeth also how we shall know that we are the Lords; even this, Every one for his own assurance must departed from iniquity: and this is confirmed by that of S. john joh. 1.6, 7. If we say we have fellowship with him and walk in darkness, we lie, and do not the truth. O then! as we glory in the name of Christians, and would be accounted Christ's, let us be careful to bring forth the fruits of Christians, and to lead a sanctified life, for God hath joined these two together, so that not all the wit and policy of men whatsoever, is able to separate them.  

[Create in me a new heart.]  
TO create, is to make a thing of nothing, as God created the world: Doctr. 2 
Gen. 1.1.  that is, he made all things of nothing. Hence then learn, that it is as great a work to create a new heart, 
Repentance is a new creation.  and so to save a sinner, as to create the whole world of nothing; yea in some respects it seems harder: for in the creation of the world, the Lord but spoke the word, and all was made, there was no hindrance, no resistance or opposition: but in the creation of the heart a new, there are many lets and hindrances. First within a man, every man is an enemy to his own salvation, and the flesh resists this work: again, the devil doth labour to hinder by all means possible, so blessed a work.  
Yea and besides that, it is a great work to create in a man a new heart: It is also a work of great difficulty, not accomplished without great labour and pain, and therefore is it called a Birth, a Death, a Circumcision; so then, even as no birth, no death, no cutting off of the flesh can be without pain and sorrow: So the conversion of a sinner is not wrought without pain and sorrow: The Infant is not delivered out of it mother's womb without pain; and dost thou think (o man) to part with sin which is in thee, was conceived with thee, and which since thy birth day, unto this present, thou hast nourished with such delight, and not to taste of pain in thy new birth? no assuredly it will not be, but it will cost thee much sorrow, many a sigh yea and tears themselves before thou hast the same effectually wrought in thee.  
Seeing it is so hard a thing to have a new and sanctified heart, V; see 1 even as to create the whole world, than we had need to take the greater pains about it, to use all means that God hath appointed: namely, 
joh. 17.17. Acts 15 9  the word preached, the Sacraments, prayer, meditation in the law of God, and to cry unto GOD for the same continually.  
We see that there is nothing in man of himself that is pleasing unto God, Use 2 for David prays to have a new heart created in him; and therefore there is no will no motion in any man of himself to please God, all must be new, yea till the heart be created a new, and sanctified, it is a sink of sin and all uncleanness, full of poisoned lusts and concupiscence, and therefore no freedom of will to any thing that is good till God create this new heart.  
Seeing David prays to God to create a clean heart within him, Use 3 it must admonish us all to look unto our hearts that they be clean: for it is the fountain of all life and motion. Now such as the fountain is, such will the water be, such as the root is, such will the fruit be: and if thy heart be evil, it will send forth filthy lusts and desires. And as our Saviour saith: 
Mat. 15.19.  Out of the heart cometh evil thoughts, murders, adulteries, thefts, false testimonies, slanders: these are the things which defile the man. Oh! then let us look unto our hearts, and labour for sanctified hearts, entreat the Lord to create them in us, and to take away our stony and corrupt hearts, 
Luke 8.  and give us good and honest hearts, sanctified by his Spirit; for look how our hearts be, so will our thoughts, words, and works be: a good heart will have good words, and good deeds; but a stinking and corrupt heart will send forth vile and filthy words and works.  
Quest. Doth David desire no more but a clean heart? hath he no care of his words and his actions, of his outward life and conversation?  
Ans. Yes verily, David though he names but the heart, yet understands the whole man, both outward and inward: but because that is the fountain of all, therefore he names that: and if the heart be pure, it will make the whole man good: for the heart of man is like the great wheel of a clock, it is the first mover either to good or ill.  
Hence mark, Doctr. 3 that in true sanctification, 
True Sanctification is never in part.  where the work is truly wrought, it is not only outward in word and deed, but it is inward, and of the whole man, both body and soul, heart, will, judgement, affection, conscience, words, and works, The God of peace sanctify you throughout: 
1. Thess. 5.23.  So that the mind, which by nature is full of blindness and ignorance, is enlightened with the true knowledge of God, revealed in his Word the will flieth evil, and embraceth that is good, the affections are purged from rebellion: yea, every part and faculty, both of body and soul is sanctified: So that as we have given up our members servants of unrighteousness to work sin: 
Rom. 6.19.  Now they become servants of righteousness to holiness. Yea the body is now a fit Temple of the Holy-ghost, fit to perform all duties to GOD'S glory, and the edifying of our brethren. And therefore this must be remembered, that he he which is truly sanctified, is wholly sanctified throughout in soul and body.  
Use 1 This shows thousands in the world to be in a miserable case: for (alas) they seem to be religious, and yet are not truly sanctified, for they live in some sin or other with Herod, 
Mark. 6.2.  they nourish in their bosoms many sinful and rebellious lusts and desires. 
Note this well.  Well, if thy tongue be not sanctified to cease from ill words, and to speak well, if thy hands, or eyes, or ears, 
james 1.  etc. if thou be not sanctified throughout, in every part, there is no true work of grace, no sound sanctification, for where it is truly wrought, there will be a change in all parts and powers of soul and body.  
Use 2 Let us labour to be assured of this blessed work of Sanctification, in that we find ourselves purged throughout our minds, will, affection, reason, conscience, tongues, hands, feet, that we deny any service to sin and Satan, and do willingly consecrate all to God: for if we keep one part, and neglect another, it will not boot us no more than to set a strong defence at one place of a Castle, and to neglect the rest, or to shut one gate, and let the rest stand open.  

Notes to know whether this change is wrought in us or no.  Now that we may the better discern our estate, whether the sound work of grace be wrought in us, or no, and whether God hath sanctified our hearts truly or not, we shall know it by these three fruits of sanctification, which are ever found in all them that be truly sanctified.  
First a detestation and earnest loathing of our former sins, in which we have delighted and taken pleasure in, with an hearty love of righteousness and holiness, and newness of life: so as we are loath to offend God in any thing, and are most careful to please him in all things, when as we carry a purpose not to sin, but can say; I delight in the Law of ●●d in the inward man, 
Rom. 7.22.  though we fall by the infirmity of our own flesh.  
Secondly, when we find in ourselves that from this love of that is good, and hatred of evil, we find an earnest desire in our hearts to embrace the one and to fly to other: so that from this desire there arises a settled purpose in heart, and a careful endeavour in life to mortify our corrupt nature, to subdue the flesh, and in time to come to frame our lives in all things, according to the rule of God's holy word: and that we not only desire this, but use all blessed means, Word, Sacrament, Prayer, meditation to perform it.  
Thirdly, another fruit is this: namely, when as we find in us this desire (to do well, and purpose, and hearty endeavour to kill sin, and to live to God) is hindered by our spiritual enemies, the devil, world, and the flesh, that then we find a grief of heart, a spiritual combat between the flesh and the spirit, whereby we strive & struggle to prevail against our spiritual enemies, and to overcome them: then there is wonderful peace of conscience, and joy in the Holy Ghost.  
Use. 2 Well then, let all men try themselves whether God hath by his Spirit truly wrought the work of Sanctification, or not. First, dost thou hate thy former sins, and loathe them as bane and poison, yea as the devil himself? and doth thy heart love good duties, holy and righteous, which before thou foundest bitter? Secondly, dost thou desire and endeavour to kill thy corruptions, to subdue and mortify thy lusts and desires? and dost in devour to frame thy life according to the rule of God's word, and makest that thy sole guide? Thirdly, dost thou grieve at thy faults and infirmities, shunnest the occasions of sin, and dost wrestle against all the temptations of Satan? and dost thou rejoice in nothing more than to prevail and get the victory? These be good signs and fruits of Sanctification, but be they wanting, thou canst not be assured thou art truly sanctified, or hast any true work of grace, as yet, wrought in thy heart.   

[O God.]  
HEnce we learn who is the Author of this work of Sanctification: Doctr. 4 
God the Author of Sanctification.  namely, it is the proper work of the third person in Trinity, the holy Ghost, he doth sanctify the Elect: 
1. Thes. 5.23.  The very God of peace sanctify you throughout. The faithful are begotten, 
john. 1.13.  Not of flesh and blood, nor of the will of man, but of God.  
This work of Sanctification cannot flow from our parents: For who can bring a clean thing out of filthiness: S. joh. 13. The new birth is not of blood, nor of the will of the flesh, nor of man, but of Christ, who 1. Cor. 1.30 It made unto us sanctification. Col. 1.19. In him are hid all the treasures of it: Of whose fullness we receive grace for grace. 1. joh. 16.  
Again it is said: 
Eze. 36.26  A new heart will I give them, and a new spirit will I put into them: And I will take away their stony hearts, and give them hearts of flesh. God the Father sanctifieth in giving his Sou Christ unto us: so Christ sanctifieth in washing us from our sins in his blood: And the Holy Ghost in applying CHRIST JESUS his death and resurrection to us. And thus the work of Regeneration, or Sanctification is by GOD alone wrought i● the Elect.  
Use. Well then, this shows that man hath no freedom of will in heavenly things pertaining to Eternal Life: but all is of God, faith, salvation, life eternal, and comes from GOD, and therefore let us use all good means appointed of GOD, and seek this at his hands, who alone can and will do it.  
Now follows the second part of the verse: 
Part of this verse.  And renew a right Spirit within me: Wherein David craves grace from GOD to become a new creature, and withal that God would enable him by his spirit to be faithful and constant in time to come, and therefore requires of God a stable Spirit, a firm Spirit: that is, not only a constant purpose to walk uprightly with GOD, but power and strength from his Spirit to become faithful and constant, as fearing his own weakness, if the Lord should leave him to himself: For as GOD gives grace to obey, so he must give grace to persever. As if he should have said: O Lord thou hast begun this blessed work of regeneration & new Birth by thy holy Spirit: But I like a sinful wretch by sin and rebellion have hindered the same, and broken off the gracious work of thy holy Spirit: Now I beseech thee O Lord, lay to thy hand again, and a fresh begin to renew the work of thy Spirit, even the blessed work of new Birth; and withal grant that in time to come I may be strengthened in the inner man by thy holy Spirit, and may be made thereby firm and constant to continue: yea, to grow and hold out to the end in holy obedience.  
Doctr. 1 Mark that David acknowledgeth he had broken off the work of God his Spirit in him, 
Man by sinning breaks of the worker of Sanctification.  and interrupted the same, and hindered the work of Sanctification by his sins, and disobedience. And therefore we learn that after God hath touched a man's heart to repent, and sanctified him by his Spirit, if he sin and rebel against God, he doth what lies in him to cut off the work of grace, to hinder the work of his salvation, and break off the gracious work of Sanctification and new Birth; and if the Lord should leave him, he should fall clean away from grace: for the Spirit of God is glad and joyful when as we are careful to avoid all those ways which offend God, and wound our souls, when we seek to keep good hearts, faith unfeigned, & a good conscience; then the Spirit of God doth daily proceed with the work of new Birth and Sanctification: but after we shall rebel against God, and comm●● sin, we g●●eue the holy Spirit of GOD, and vex him that he is compelled by our lewdness, to leave off the work in the midst, because we suffer not ourselves to be wrought upon; 
Eph. 4.30.  but we will follow our own lusts and liking, and when the spirit of GOD ceaseth to renew us and to beget our hearts to God, then there rises blindness of mind, so as we cannot conceive and feel the love of God, as in David: And then this gracious work of the spirit being interrupted, there arises grief and sorrow of soul and conscience.  
Use 1 Well, seeing this is the fruit of our sins, against knowledge and conscience, they hinder the work of grace and new birth, & interrupt the blessed work of sanctification, begun by God's Spirit, & bring blindness of mind, and hardness of heart: Oh then let us take heed of sin entreat the Lord that he would give us grace for ever to hide his word in our hearts, that we might not sin against his Majesty, and that he would not leave us to blindness of mind and hardness of heart; but that he would rather continue his love, and mercy unto us, and that his holy spirit would daily proceed with the blessed work of Sanctification and renewing of our souls unto holiness and true righteousness.  
Use 2 So often as we be tempted to sin, let us remember, that if we yield unto it, we shall hinder the blessed work of God's Spirit, hinder our new Birth and Sanctication, and thereby do what lies in our power to grieve the holy Spirit of God, and cause him to leave off the blessed work of regeneration.  
Use 2 When David entreats the Lord that he would renew a constant and stable spirit in him, 
Good to fear our weakness.  he shows that he was greatly afraid of his own weakness, and therefore desires strength from God to hold out and persever in obedience even unto the end: that God would by his Spirit give him a constant purpose & continual endeavour both in heart and life to do his will: and therefore we learn from him to suspect ourselves, to fear our own weakness and infirmity, if the Lord should leave us to ourselves: Blessed is the man that fears always, 
Pro. 28.14  but he that hardeneth his heart shall run into all evil ways: For such is our weakness that we are ready to fall into the self fame sin from the which we are escaped of the Lord do but a little leave us to ourselves: This doth the Prophet teach: Psalm 78. How oft d●d they provoke him in the wilderness, and grieve him in the desert: Thus did Pharaoh, Exod. 9 Chap. 27. I have sinned, and the LORD is righteous, but I and my people are sinful: But when the judgement was removed, his heart was hardened again, and he continued in his sin: We see this in the example of the Israelites: judges the third Chapter. They commiteed evil again and again, they fell into idolatry, they knew it was a sin, yea, and they had experience of God's severity against it: for all that they fell again into the same sin, and so provoked the Lord to punish them. So Hebr. 6. Many sin again after the receiving and acknowledgement of the truth. So that except the Lord uphold and hold men back, they will fall into the same sins they before committed, and so provoke the Lord afresh to punish them.  
O then let us fear our weakness! If David, a holy Prophet, a man after GOD'S heart, prayeth thus, that GOD would 'stablish him with his free Spirit, that is, give him a constant purpose and endeavour to continue in obedience; how much more have we need to do the same, knowing how weak we are, how many enticements we have to sin, how cunning the Devil is, and useth the world and the flesh as so many enemies to fight against us: well, let us fear the worst, and doubt our weakness, and it will make us more careful to shun sin, and the occasions of sin, for seldom shall a man fall into that sin which he doth truly fear to commit.  
Use 4 As we are to fear our own weakness, so we must entreat the Lord, that he would never leave us to ourselves; but that he would give us his stable and constant spirit; or as Paul prays for, That God would strengthen us by his spirit in the inner man: that we might not only begin well, but continue by constant perseverance in obedience all our days: for if the Lord leave us, alas! we shall easily fall flat to the ground: even as a staff in a man's hand, so long as it is stayed, it stands, but if it be left alone, it falls to the ground: so it is with us, and therefore let us not presume of our own strength or power, but suspect it, and pray to God to renew his constant and stable spirit in us.  
Use 5 Hear is matter of great comfort to the children of GOD, that fall of weakness and infirmity into the same sin after repentance; and such is the depth of Satan's temptations, that he tells them that the children of God fall not into the same sin again after their repentance; if they do, he than telleth them, that there is no place for a second repentance: but this is false, for the promises of God are without limitation of times, or consideration of sins, or respect of persons: he will receive to mercy all repentant sinners, whether their sins be committed before or after repentance, whether once or often; so that they renew their repentance, according as they have sinned anew. This pardon Christ himself publisheth, Matthew chap. 11. Come unto me all ye that are weary, and are heavy laden, and I will refresh you. Yea the Lord enjoineth us sinful men, Luke 17. To forgive our brother seventy times seven times, if he turn again, and say, it repenteth me: So that we see this is a marvelous comfort to all such as groan under the burden of sin, that have fallen through infirmity into one sin often; let not such be discouraged, but assure themselves, That albeit with Peter they fall often, yet if with him they repent truly, and weep bitterly for their sins, the Lord ●s merciful to forgive them their sins. Not that we should live proudly, presumptously, stubbornly, and obstinately against him: but if we fall through frailty; for Psalm 103. The Lord knoweth whereof we be made: he remembreth that we are but dust.  
Doctr. 3 When David prayeth to be renewed and to recover his former feeling and comfort. 
Child of God not always at one stay.  Hence we learn that the child of GOD is not always at one stay, but there is an intercourse in the estate of a Christian man or woman, sometimes full of comfort, joy, and peace of conscience, and sometimes again heavy and sad, yea full of sorrow and perplexity, even as a man in an ague, sometimes sick, and sometimes well: & as it is with trees, sometimes winter, and sometimes summer: this is the state of all God's children, as David, joseph, Hezekias, job, etc. and continual experience proves this, that the estate of GOD'S children ebbs and flows, hath their change: when as they walk directly and uprightly with God, than they have peace and comfort, but when they start aside and commit some sin, than they find torments of conscience and grief of mind.  
Use 1 This shows us what is the estate and condition of the child of God in this life: He is not here so sanctified, as that he feels no corruption of sin to hang about him, but rather such a one as feels the burden of his corruptions hindering him in this his course of Christianity, under which he sighs and groans, labouring by all good means to be disburdened. Indeed it is matter of great comfort to feel the graces of God's Spirit, as faith, love, etc. but no child of God can always feel the comfort of grace; but as fire that is raked up in the Ashes, it is hid from his feeling for a time, but at length it will break out again to his great joy and comfort.  
Use 2 well, seeing this is the state of God's children here, that sometimes they find great peace and comfort, sometimes great grief and sorrow, let us not be too much discouraged; but rather whenas by our falls and slips, we have weakened our comfort: let us entreat the Lord to renew our comfort again; let us do as a poor traveler, if he miss his way, and go out of it, he will hasten into it again, and trudge, and pluck up his heels to recover that he hath lost; so let us, when we have sinned and gone out of the way, make haste to return, and as a man that hath been long sick, and grown feeble and weak, will use all means to gather up his crumbs, and to recover his former strength again: so let us when we have lost some part of our comfort and heavenly strength: let us (I say) use all blessed means, to recover our former health and comfort again; let us pray much, read much, hear much, and meditate much; let us bewail our former sloth, and make more upright steps in time to come, to GOD'S Kingdom.  
Doctr. 4 Note hence, that it is a special fruit and mark of a sanctified heart, 
A purpose not to sin, the mark of a sanctified heart.  and of the mind renewed to have a right Spirit, that is, a purpose not to sin, but in all things to please GOD, and to do his will, to walk with GOD in all his commandments: whereas of the contrary, when a man hath a purpose to live in any known sin; 
Psa. 50.17 Mark 6.2  it is a fearful and manifest sign of a naughty and wicked heart: for when the heart is truly sanctified, then will be wrought this right spirit not to sin in any thing: I do not say, that the man sanctified and regenerate, doth not sin at all; but he hath not purpose to sin, no delight in sin, but beareth a constant purpose in all things to please God: when he can say with David, I have refrained my feet from every evil way: 
Gen. 17.1. Psa. 18.23 1. joh. 3.9 Gen. 39.9  Again, He that is borne of God sinneth not, that is, with full purpose of heart, with delight in sin, and as they purpose, so they endeavour it, they are afraid and suspect themselves, shun the occasions of sin, strive against their corruptions and Satan's temptations.  
Use. 1 This doctrine doth evidently convince the greatest number to be such as never had the true work of Sanctification wrought in them: their hearts be not sanctified, their minds be not renewed. Why? namely, because they want this mark and fruit of a sanctified heart. For though they hear of their sins, be told of them and the fearful judgement of God denounced against them: yet they will not leave them, nor forsake them, but will continue in them, yea though it cost them the loss of God's favour, and the loss of their own souls. Let us not deceive ourselves; let us try our hearts by this rule whether they be sanctified, or not: dost thou find a dislike of all sin, and an hatred of them? hast thou a constant and resolute purpose no more to sin against thy God wittingly and willingly, hast thou a resolute purpose, by the grace of God, to walk before him all thy days? This is a sign of an upright heart, and that it is sanctified: but dost thou find no such resolution, no such purpose, but rather contrary a purpose to run on in thy old sins, thou wilt continue in them, let God and men say and do what they can, in lying, stealing, drunkenness, whoredom, ignorance, contempt of the word, etc. say what thou wilt, profess what thou wilt, it is a clear case thy heart is nought, it is filthy, not sanctified: for it is impossible that a man should have true repentance, and an heart truly sanctified, and to keep a purpose to live in his known sins. And therefore it convinceth all such to be impenitent sinners and notorious hypocrites: yea if they leave many sins, and yet purpose to live in one, it argueth the heart is not sanctified: 
Mark 6. Matth. 28.  Herod left many, yet lived in covetousness.  
Use. 2 This Doctrine may serve for the comfort of God's children, who are much grieved for their sins and infirmities, when they fail & come short of good duties, and sometimes start aside, as saith S. james, In many things we sin all, and the just man falls seven times; but if thou canst truly say, it is against my purpose, I hate the sin I commit; I condemn it; I had no purpose to do it, my desire was to please GOD, than thou mayest have comfort, thy heart is sound; God will not condemn thee for it, 
Mal. 3.17.  The Lord will spare his children as a father his only son. A child is going to School, and his purpose is so to do; in the way he falls into some company, and stays there too long, and plays the truant, but it is against his purpose: even so the child of God purposeth to serve God, and to please him in all things, hath no purpose to sin, but by some temptation of the Devil, or allurement of the world, he is overtaken, I do the evil I would not, 
Rom. 7.  I cannot do the good I would, but I delight in the Law of God concerning the inner man: This is Paul's comfort, and this is the comfort of all God's children, if they can truly say, I do the evil I would not, I delight in the law of God, that GOD will accept the will for the deed.   

[Renew or refresh a right spirit in me.]  
AS if the should have said, O Lord I have (by my sins) dimmed thy graces in me, yea even quenched and extinguished them, and almost put them clean out; but Lord I beseech thee renew thy graces in me: Refresh them. Even as we see a lamp when all the oil is spent, it winks, and is almost extinguished till it be renewed and refreshed with oil, than it burneth again and gives light.  
Doctr. 5 Hence we learn what is the cursed nature of sin, 
Sin quenches grace as water doth fire.  and the great power of it; namely, it is as a pool of water cast on the fire, which if it do not quench, and extinguish, and put out all, yet it greatly alleys the heat of it: Even so the graces of GOD'S spirit in his children, alas they be but weak and small: but sin is as a pool of cold water, to quench the heat and comfort of them. David, was wont to delight in God's service, to be forward thereunto: but sin did so cool him, that he could have little joy in it now: Demas was forward a while, but the world choked him so that he left Christ, and Christ bids the Church of Sardy to be awake, and to strengthen the things that are ready to die in them; and the Laodiceans grew neither hot nor cold, by reason of their pride & carnal security: 
Revel. 3.3 Revel. 2.  so is the church of Ephesus reproved, for that she had lost her first love: So the Apostle S. james resembleth and compareth sin to childbearing for the fruitfulness of it, james 1.15. Lust when it hath conceived, it bringeth forth sin, and sin when it is finished, it bringeth foarth death. 1. Cor. 5.6. Likewise it is compared to leaven that leaveneth the whole lump, and therefore no marvel though it proceed by little and little from one degree to an other.  
Use 1 When we see some men who have been forward, & have taken delight in good things, now grow cold and lose their first love, this is a flat sign, that some sin or other hath stole upon them, they either fall in love with the world, delights, pleasures, profits, preferments, or else security possess their souls, pride, idleness, sloth, security, covetousness, pleasure, some sin or other hath bewitched them: and therefore let all such as find themselves thus decaying in grace, faith, comfort, care and conscience, let them suspect themselves, and think all is not well, let them search and find the cause of their decay, and it is sin, some sin or other hath crept upon them.  
Use. 2 How should this make us afraid of sin, seeing it hath so woeful effects, which is to quench the comfort and graces of Gods holy Spirit in us, it blinds our eyes, that we cannot see what is good and evil, it hardeneth the heart, that a man can not relent and mourn for his sins, and be moved with God's judgements, it bringeth a decay & eclipse of God's graces: men are afraid to do any thing that might hinder their health or wealth, how much more the health and happiness of their souls! Let us therefore always keep a diligent watch over our souls; let us seek to cut off all occasions to evil, and endeavour to stop the first beginning: for the more sin groweth to an head, the more the spirit of God is quenched, the work of grace is diminished, and the assurance of our comfort is weakened and lessened.  
Use 3 When we find any decay in love, zeal, faith, knowledge, repentance, obedience, etc. O then let us labour to be renewed to recover our former estate again; 
Revel. 2.1 2. Tim. 1.5  Do thy first works again, awake and strengthen the things ready to die. Stir up even as a spark of fire in ashes, blow it up; so must we use all means whereby we may have the work of grace renewed in us.  

Means for the increase of grace.  1 We must attend upon the word of God preached, for as that is the means to beget faith, so it is to increase it and renew it.  
2 We must read and meditate much, call our lives to account, and be sorry for our decays, and labour to repair them even as a ship when it leaks! or a City when the walls be battered.  
3 We must with David pray often and earnest unto God to renew a right spirit in us.    

VERSE. 11. 11. Cast me not from thy presence, O Lord, and take not thy holy Spirit from me.  
IN the former Verse David hath put up sundry requests and petitions unto God for grace and mercy for the pardon of his sins.  

The meaning of the words.  Now this eleventh Verse containeth in it an earnest Deprecation: wherein the Prophet entreateth the Lord to turn from him two fearful judgements and grievous punishments which he had deserved for his sins: for first, what greater misery can befall the child of God then to be cast out of God's presence, love and favour? Secondly, what greater plague to a distressed soul then to be deprived of God's blessed spirit, whereby alone we we are guided & comforted: and without whom we can have no comfort, nor ever do any good thing, but shall be carried of our own lusts headlong into all sin and wickedness.  

David alludeth to the judgement of God upon Saul.  Now against both these David prayeth unto the Lord in this verse, and herein he alludeth to the judgement of God upon Saul, who was his next predecessor and King over Israel: whom the Lord cast off, and did utterly reject from being King over his people, 
1. Sam. 15.26.  because he did reject the Lord and cast off the commandment of GOD, and would not obey his voice, and therefore the Lord took his Spirit from Saul, and gave him an evil spirit to vex and torment him: and both these David here prayeth against, that God would show him mercy, and not deal with him as he did with Saul, though he had sinned grieviously, yet that he would rather humble him by some other means, and not in his just judgement to cast him off and reject him, nor take his holy Spirit from him.  

[Cast me not away.]  
AS if he should have said, o Lord, howsoever I have sinned grievously, yet I pray thee deal not with me as thou didst deal with Saul that wicked man, to cast me off and reject me from being King and Ruler of thy people: Nor take thy holy Spirit from me, whereby I am enabled to do thy will.  
By the presence or face of God is meant the love and favour of God, and therefore David entreateth the Lord that he would not thrust him clean out of favour, and deprive him of his love.  
Doctr. 1 Hence we learn that it is a wonderful and fearful judgement for a man or woman to be cast out of God's favour, from his presence, 
The pleasures of sin are dear bought.  so as he shall show no favour to us; but his disfavour and heavy countenance, it is a very heavy and doleful case: It is said of Cain, that God cast him out of his presence, and that was the height of Cain's misery, 
Gen. 4.  so the Lord cast off Saul from being King over Israel. As the favour of God is life, so his disfavour is present death; and as in the presence of God is fullness of joy and pleasure for evermore, so in the want of his presence is there nothing but woe and misery: yea it is a step to eternal death: Neither is there any misery which the child of God doth fear more than this, to be forsaken of the Lord and to be cast out of his favour.  
Use 1 Seeing it is so great and fearful a judgement to be cast out of God's favour and gracious presence: 
Their madness discovered that make light of God's favour.  Oh what mad men be they that make so light of God's love and favour! that will for the gaining of a penny or the enjoying of an hours pleasure lose the love and the favour of God, 
Mat. 16.26.  & for ever deprive themselves of his glorious presence, and plunge themselves into everlasting woe and vengeance with the devil and his Angels.  
Use 2 Seeing the enjoying of God's presence is so sweet and comfortable, and to be deprived of it, is so grievous and terrible, how should we use all means to get into his favour, if we want it, to keep it if we have it? In thy presence is fullness of joy, and in thy light we shall see light. And because sin thrusts men out of God's favour, and separates between God and men, above all things take heed of sin, avoid it, and shun it, as the bane and poison of our souls.  
For the better opening and understanding of this verse, we must discuss two great ●nd weighty questions, which being well considered, will make much for the clearing of this text.  

Two objections.  The former is this, when David entreats the Lord not to cast him out of his presence, that is, his love and favour, whether a man elected, and in the favour of GOD, as David justified, and sanctified, may lose the love of GOD and fall away, to become a reprobate and castaway, and so finally to perish.  
The other question is, seeing David prays the Lord not to take his holy Spirit from him, whether the sanctified gifts and graces of Gods holy Spirit may finally and totally be lost and taken away? These questions both be defended and affirmed by the Papists and their followers, who hold that a man truly elected, called, justified, and sanctified, and in the favour of GOD, may fall away and perish. We hold the contrary, that a man once in the favour of God, elect, called, justified, and sanctified, cannot finally perish not clean be bereft of the saving graces of the holy Spirit.  
Now because these two questions be points of great moment, and on which all our happiness and comfort doth hang and depend: therefore I will stand a little to prove them by testimonies of Scripture, with reasons and arguments drawn from the written word of GOD, and remove some objections of the Papists against the certainty of our perseverance in faith to the end.  
First, that place of jeremy, where the Lord comforts his Elect and chosen people, is most pregnant for this purpose: 
jer. 31.3.  Yea (saith the Lord) with an everlasting love have I loved thee, and therefore in mercy have I drawn thee: So that it is manifest hence, whom God loves once in Christ, he loves for ever, and there is not time when he can be said not to love them; For as much as he loved his own, 
joh. 13.1.  that were in the world, unto the end he loved them. Where our Saviour CHRIST, to comfort his Disciples, tells them that God the father loves them that be members of JESUS CHRIST, even unto the end, and his love shall never fail them: The gifts and calling of God are without repentance: 
Rom. 11.  Now then, unless a man will say, that GOD doth repent of his calling and electing men to eternal life, it must needs follow that they cannot perish whom God calls and means to save: and our Saviour CHRIST saith plainly, that it is impossible, 
Mat. 24 24  that any man elected should perish. False Christ's should deceive the very elect, 
Math. 18. Rom. 8.30.  if it were possible, but that is impossible: And the gates of hell: that is, all the power and malice of the devil shall not prevail against the least of GOD'S children, to hinder their everlasting salvation.  
Again this is proved, Math. 16.16. Where Christ promiseth Peter and in him the whole Church, That the gates of hell should never prevail against him: where Christ showeth that indeed the devil through his temptations might show very much strength; but they should comfort themselves in this, that they should never prevail or finally get the victory. Again, Mat. 24. They shall deceive (if it were possible) even the very Elect: Out of which words of our Saviour we may gather, that the Elect of God should not be seduced, and so fall away finally: Again john 10.28. Christ saith his sheep shall never perish, adding this withal: No man shall take them out of my hands: And again, Rom. 8.30. Whom God Predestinateth he Calleth, justifieth, Sanctifieth, and Glorifieth: Therefore not fall away finally, for he that falleth away finally shall never be glorified.  
But admit, as the Papists would have it, that a man might fall away fily, than he must be clean cut off from Christ: for he must be clean cut off from Christ and have no conjunction with him before he fall away finally; then at his second reuniting he must be baptized, for Baptism is the Sacrament of incision or engrafting into Christ: But that is absurd that Baptism should be any more than once administered, therefore fore a man is but once united or once engrafted, and cannot be reunited and never fall: And therefore frivolous is that distinction of venial and mortal sins with the Papists, for if any sin of the Elect should be mortal: Then there must needs be a second renewing in the Elect unto Christ, which is most absurd to think, 
Men must puta difference betwixt that they feel and that they have.  for the Lord worketh this but once: And David though at this time he lay languishing under the heat of the Lords wrath for those horrible sins of his adultery and murder, yet in this verse he prays not to have it taken from him, which doth argue that he had it even at this time of his greatest extremity, though he felt it not with the same measure of comfort he had done many times before.  
Secondly, besides these plain testimonies of Scripture, let us consider a word or two to prove, that in regard of God the Father, and of the Son, and of the Holy Ghost, that the elect cannot perish and fin alley fall away.  
First, if a man elected of God to eternal life, called, justified, and sanctified, may fall away, and finally perish, than it is either because God wants love or power to save him: but to say that God is unwilling, or unable, is mere blasphemy: therefore all those whom he elects, must needs be saved, seeing God doth both will it, and show that he is able to effect it. First, if God be willing, and would have them saved, 
Rom. 11. Rom. 8.  who hath resisted his will? If God be with us, who can be against us? but that he is most willing & able to save the elect, it is manifest. For his will, 
joh. 3.16.  his will, God so loved them, that he sent his Son to die for them. Now this is a great trial, and proof of his love & willingness, that he had rather see his only begotten son, that was near and dear unto him, to be hanged on the tree, to die the cursed death on the cross, to shed his precious blood, and to bear the curse of God, and hellish torments, then to see any one of his elect to perish. 
joh. 6.39.40.  And this is the Father's will that hath sent me that of all which he hath given me, I should lose nothing, but raise it up at the last day.  
Secondly, for his power, that he is able to save all those whom he will save, 
Esay. 63.1.  it is manifest, God is omnipotent, & most righteous, & mighty to save, & the Lord doth what he will. None can take them out of my Father's hands which is greater than all. 
joh. 10.27.28.  And therefore seeing God is willing, and desires that all the elect should be saved, & not only decreed it, but sent his Son to save them.  
Secondly, those for whom Christ died, and prayed that their faith might not fail, they must needs be saved, and their faith cannot fail; but he hath prayed for all true believers: Father keep them that thou hast given me, that they may be one me, 
Luk. 22.23. joh. 17.  as thou art one in me. Now than if Christ's prayer be of force, and can prevail, and do any thing with the Father, as he confesseth, that the Father hath, doth, and will hear him in all things, then certainly no true believer can perish, and finally fall away.  
Thirdly, no true member of Christ can perish, for than Christ's body should be imperfect, but every true believer is a living Member of Christ's body; and therefore cannot perish; yea it is as possible that Christ himself should perish, as any true believer, that is truly engrafted into his body by faith and the spirit.  
Fourthly, in regard of God the Holy Ghost, who is the pledge and pawn of our adoption and salvation 
Rom. 8.16.  the seal of our election, and doth testify God's love in Christ, for our salvation. Now than unless we will say that the Spirit of God, who is the spirit of Wisdom, being of the very Council of God, and the spirit of truth that cannot lie, that he testifies untruths, that the believer that reputes & believes in Christ shall be saved, and yet he shall not, which is blasphemy, we must needs confess it is impossible, 
1. joh. 3.9.  He that is borne of God cannot sin (with full consent to death) because the seed of the Spirit remaineth in him. And therefore I conclude that the child of God, elected, called, justified and sanctified, cannot perish, and for ever fall away; cannot become a Reprobate, and limb of the Devil, but shall continue to the end, and God will finish the good work of grace in them, Papists doctrine against the nature of faith. till the coming of Christ jesus.  
Use 1 This confutes that damnable doctrine of the Papists, who hold all in uncertainty, yea they teach and hold that a man truly elected, may become a reprobate, though to day a child of God and highly in his favour, yet to morrow by thy sins, thou mayst become a limb of the devil, out of God's favour, in his displeasure, damned for ever: though to day a member of Christ jesus, called, justified, and sanctified, yet to morrow lose all, and be damned for ever, which indeed is the breakneck of all comfort, if a man know not whether he shall be saved or not.  
Use 2 A marvelous comfort to God's children, if thou didst ever find the true work of grace in thy heart, 
Comfort to God's children that grace cannot be lost.  true faith, repentance, and newness of life, assure thyself it cannot ever be lost, God will finish that he begins; yea the estate of God's children now is better than the estate of Adam in Paradise before his fall; for then Adam stood by his own power, therefore might fall and did fall: 
1. Pet. 1.5.  But we be kept by the power of God unto eternal life: secondly, the estate of 
Gal. 2.20.  Adam was mutable by reason he had freedom of will, to stand or fall: but the state of Gods elect is certain and sure, in regard of God's eternal decree in Christ his death and passion, and the bond of the spirit which cannot be broken.  

Three Objections.  But there be three objections against this doctrine, that faith can never be lost, or an Elect child of God become a Reprobate: First, that God is said to be angry with his children, and show them his disfavour: Secondly, that they by their sins may cut themselves off from God's favour, and so lose eternal life and be damned: And thirdly, other testimonies of Scripture, which may seem to prove the same.  
For the former, 
Esay 64.5  Behold thou art angry, for we have sinned against thee: so that it seems that a man in the favour of GOD to day may fall out of it, & lose it, and procure his disfavour, anger, and displeasure.  
Re●p First, that God is not angry, to speak properly, with his children, but seems so to be by correcting and punishing them, by judgements, and afflictions; so as a child thinks his father is angry because he corrects him, so do GOD'S children; and indeed such affections do not agree to God's nature, to be like an earthly man.  
Secondly I answer, that this anger of God is not an effect of his displeasure or disfavour, but rather of his love: and he corrects his children not to destroy them, but to correct them, that he might save them: as a father his son, whom he loves dearly.  
Object. 2. Where it is said, that God's children may by their sins, break off GOD'S love, yea thrust themselves out of favour, 
Rom. 8.1.  and be for ever damned.  
Answer, It is false, for they be kept from damnable sins, and God lets their sins turn to their good, for God doth ever give them hearts to repent: the sins of the godly i● themselves deserve the everlasting curse of God, and eternal death: If so that jesus Christ had not by his death and bloodshedding satisfied his Father's anger for them.  
Object. 3. 
Psal. 69.18.  David prays that God would blot them out of the book of life, therefore it seems a man elected may perish and be damned, for that book is meant God's Council.  
I answer, that David doth not read that ever the wicked had their names written indeed in the book of life; or were elected indeed: but only because they lived in the Church, were taken for Christians, and esteemed as written in the book of life, and therefore he prays the Lord to blot them out, that is, to make it known, that they were never written in it.  
Well then, certain it is, that no one elect child of God can perish or be damned, but shall come to life eternal and be saved, because the Council of God standeth sure, and cannot be altered.  
Instruct. Seeing this is so, that none that is the elect child of God can perish, what a sweet comfort is this, to all the children of GOD, for if ever thou didst repent and feltst the love of God truly in thy soul, and art justified & sanctified, thou needst not fear, for surely thou shalt be saved: and this must be a sure stay to uphold our poor souls, in all danger and temptation: We are as strangetravellers over the sea, there be great storms and tempests, great rocks and dangers; the Sea is the world, the ship is the Church, heaven the haven, the Devil raises up many boisterous storms and temptations, to sink our poor souls in desperation: Now then by faith we cast Anchor upon the foundation of GOD'S election, which cannot be moved.  
But in this place, by Favour, Face, and Countenance of God is meant, that favour and mercy of God, whereby GOD gave David the Kingdom in the stead of Saul, advancing him to be king of Israel, and God's Lieutenant on earth, that God would defend him and keep him, to govern his people Israel.  
Doctr. 2 Whereas David observed God's dealing with Saul a wicked king, 
The godly fear when the remembe God his iudgement● on others  and how God plagued and punished Saul for his disobedience against the word of God: and thereby is warned to take heed of the same judgement oi God, left they fall on him: we learn that it is the duty of every man and woman, to observe and mark GOD'S dealings with others, and his just judgement upon ungodly sinners, that thereby we may learn to fear the like judgements on ourselves, and it is a great point of wisdom to learn to be wise by other men's harms; and for this end the Lord doth plague wicked and ungodly men, that his children might learn to fear, even as we see notorious malefactors are hanged on a gibbet, that others seeing their shameful ends might beware. The Lord having punished sundry Nations about his people, saith; He thought they would have learned to fear God by their example.  
Use. Well, seeing this is that God looks for at our hands, and which he aims at in punishing wicked men; namely, that we should be warned by it, and take heed of their sins: let us be wise and observe God's judgements upon wicked men, and when we see a wicked man punished, a murderer, a contemner, a blasphemer, a whoremaster, or the like: then let us fear lest if we live in the same sins, we pluck not down the same judgement upon us: And as David here calls to mind Saul, how he for his rebellion and disobedience was cast off of God; so let us call to mind the spectacle of GOD'S judgements on wicked men, and take heed of their sins, lest we taste of their plagues and punishment.  
Doctr. 3 We learn, 
Sin takes away the feeling of God's favour for a time.  that for sin the Lord doth deprive his children of his favour, and as it were, cast them out of his presence for the time: thus we shall see GOD hath spoiled men of great riches and honour for their sins, and brought them to extreme shame and misery: look on Ely and his two sons, look on Saul that wicked king, 
1. Sam. 3. 1. Sam. 15. Dan. 4.26. Ester 3. Use.  look on that persecuting tyrant Nabuchadnezzar, Haman, Achitophel. etc.  
This should admonish all men to take heed of sin and rebellion against God, for certainly the Lord will abase all such as be proud against the Lord, he will cast them out of his presence, make their names to rot and stink in the sight of men; those that honour me I will honour: 
1. Sam. 2.3  But those that dishonour me I will dishonour them: and therefore if you would not be dishonoured in the world, & provoke the Lord to cast you out of his presence and favour, O then beware how you sin and rebel against God for if thou be as dear to God as Ely, which was God's high Priest, yet he will bring shame upon thy head.  
Use. 2 This shows the madness of those man and women, 
Folly of worldlings described.  who desiring to enjoy their honours, riches, and dignities, profits, and preferrements, they take a most preposterous, and very wrong course, for how do men seek for preferment, honour, and promotion, lands, and livings? namely by oppression, bribery, usury, extortion, & the like: now alas we see that is a vain course, & the next way to strip a man naked of all these things, and to bring him to shame, and reproach, misery and poverty, for sin brings all these things upon them.  
But if you would come to honour and dignity, riches, preferment, then seek to keep the favour of God, serve him, worship him, honour him, and he will honour them that do so: and if thou seekest these things by wicked and unlawful means, certainly the Lord will cast dung in thy face.  
Secondly, when David prays, that God would not take his holy Spirit from him, he means not the essence of the three Persons, but his gifts and graces, the virtues of GOD'S Spirit sanctifying his heart and renewing of him: so than we understand these words, we must consider this objection.  
Quest. Whether that the gifts & graces of the holy Spirit wrought in the heart of God's children can be totally and finally lost as David's words seem to imply.  

Graces of God double.  For the clear answer of this question, we must know that the gifts of GOD'S Spirit be first temporary for this life; or else spiritual for the life to come: now of the former there is no question but the temporary gifts of the Spirit may be lost utterly.  
Again, the spiritual gifts and virtues of the spirit be of two sorts, some common to the elect and reprobate, some proper and peculiar to God's Elect and chosen children: now concerning the common gifts of God's Spirit which be common to the wicked, aswell as the godly, to hear the word, to preach the word, and to do such like things they may be lost.  
Thirdly, the gifts of GOD'S spirit are such as either are essential to faith, and without which, faith cannot be, or else the effects and fruits of faith, which are not of the essence of faith, such gifts of the Spirit as be not of the essence of faith nor absolute necessary to eternal life, the Lord doth sometimes take away for a time, as namely the purity of a good conscience, that that inward peace which doth company it, the sense & feeling of God's love in Christ, and his especial favour, cheerfulness of spirit in prayer, hearing, and such holy duties, joy in the holy-Ghost, patience the gift of prayer, and such like, because the love of GOD and the salvation of the faithful may stand without these for a time.  
But to speak of the saving graces of God's sanctified spirit, as faith in God's promises, hope of eternal life, affiance in God's mercy in jesus Christ, love of G ODD his word and children, these graces can never be lost wholly: true it is they may be weakened and lessened, and sometimes seem to be lost for the time: but yet certain it is they can not be wholly and finally lost, they may be as the Sun under a cloud, and as fire raked up in the ashes, or as the trees in winter, but they can not be extinguished, lost, and taken clean away: but as the Sun shines clear, the clouds being scattered: and the fire gives light and heat being stirred: so faith, hope, affiance, joy, comfort, peace of conscience, and feeling of GOD'S love, are renewed and show themselves clear again.  
Use. 1 Seeing that the saving graces of Gods holy and sanctified Spirit cannot totally and finally be lost, 
Comfort to the godly that grace can not be lost  this is matter of endless comfort to every true child of God in the time of temptation and grievous trial: for if ever thou foundest and feltest in thy heart true faith in JESUS CHRIST, sound repentance, hope of eternal life, love of God: howsoever these may be much weakened, and for a time in thy sense and feeling seem be lost, yet they can never be taken away: yea, if thou dost carefully attend the means, as namely, the sincere preaching of the word, administration of the Sacraments, continual, humble and earnest prayer, the Lord will revive them and renew them again.  
Use 2 This must serve to direct us how to judge of them, who fall sometimes into pangs of despair, uttering words of desperation, that they are damned persons and reprobates, and cry out of themselves: truly if ever we saw in them the sound work of grace and true repentance, delight in the word, care to lead a godly life, love to God's children, etc. We are in charity to hope the best of them: to think that they belong to God: and that they speak they know not what of themselves, for they speak according to their present sense and feeling, whenas indeed in time of temptation & trouble of mind they be like a man that is sick of an ague, he can relish no meat, every thing seems bitter unto him, because his mouth is out of temper, but when he comes to health he judgeth otherwise: even so these poor distressed souls in their trouble and affliction they speak they know not what, not as their estate is in truth, but as they think it to be, according to their present sense and feeling.  
Use 3 Hence we see what to answer to that objection, that many men who have made a fair profession of the truth had excellent gifts, and yet have fallen clean away; so Hebr. 6. A man may be enlightened, tasted of the heavenly gift, were partakers of the holy Ghost, tasted of the word of God, and of the powers of the world to come: such men notwithstanding may fall away, and that finally.  
I answer, that there is nothing spoken there of the true work of grace and sanctification, of saving faith, sound repentance, hearty obedience, and a new life: but only of such common gifts as may befall a reprobate, and therefore Saint john shows the cause why they fall away; namely, they were never true and lively members of the Church, or of jesus Christ: never truly engrafted into his mystical body, 
joh. 2.19.  they had knowledge, and were enlightened, tasted of the heavenly gifts, and graces of God's Spirit, and had some glimmering of the joys of the life to come, which the child of GOD enjoys: but the sound work of grace, a renewed heart, faith, repentance, obedience, and a sanctified life was ever wanting, they were but hypocrites, They went out from us, but they were not of us: 
Mat. 7.21, 22.  for if they had been of us, they would have continued with us.  
And therefore it behoveth us all to take heed that we content not ourselves with the common gifts and graces of the holy Ghost: which a reprobate may have, for it is certain most excellent gifts will not avail a man to salvation, unless there be the true work of grace, saving faith, sound repentance, and hearty obedience.    

VERSE. 12.13. 12. Restore me to the joy of thy salvation, and 'stablish me with thy free Spirit. 13. Then shall I teach thy ways unto the wicked, and the sinners shall be converted unto thee.  

Parts of the verses  THese words contain in themselves and earnest prayer of David unto GOD for the renewing Of GOD'S mercy, and feeling of his love again, in the 12. verse: In the 13. verse he uses a reason to move the Lord thereunto: namely, that if the Lord shall receive him into favour again, and testify his love unto him, in the pardon of his sins, than he will not be unmindful of Gods dealing with him, but become a Preacher and proclaimer of God's mercy unto others, to draw them to GOD, in showing what GOD hath done for his soul: and so that by the example of God's mercy to him, others should be won.  
In the 12. verse he makes a twofold petition unto God: First, for the former feeling and assurance of God's love and mercy for the pardon of his sins. Secondly, that God would uphold him with his free spirit, so as now being delivered out of the cursed thraldom and slavery of sin, he might frankly and freely serve the Lord, and run the way of his Commandments.  

[Restore me to the joy of thy salvation.]  

No joy can comfort man's soul, but the joy of God's salvation.  AS if he should have said, O Lord my GOD, I acknowledge and confess, that all the while I served thee, and lived in thy fear, led a holy and godly life, and kept an upright heart, that I found wonderful and exceeding joy in the assurance of thy love and mercy in Christ for my salvation: but since I rebelled against thee, and wilfully broke thy holy Commandments, I have deprived my soul of that heavenly comfort and consolation, and felt errors and grief, fears and cares, and exceeding vexation. Now merciful GOD, I humbly entreat thee to restore me again to that joy and comfort, to assure me of thy love and favour, that thou art graciously reconciled unto me, that I may receive my former comfort: And not only that, but because I see how weak I am, & have no power to stand without thy help and grace, I humbly entreat thee to stay and strengthen me, to 'stablish thy grace in me, and so to uphold me in thy obedience, that I may freely and hearty obey thee all my days.  
Doctr. 1 The child of God truly called, justified, 
Fruit of sin described. Note.  and sanctified by GOD spirit, if he once fall against GOD, and provoke him to anger by wilful disobedience, doth feel exceeding grief and sorrow of heart, great grief and trouble of mind, fears and cares lest the Lord should reject him: so that there is an hell in his poor soul and wounded conscience till he be again reconciled to GOD by faith and true repentance. So long as David walked with God in uprightness of his heart, he had exceeding joy and comfort in the Lord his GOD, was assured of his love for pardon of his sins, and eternal salvation: but when he fell to adultery and murder, and so rebelled against God, it is wonderful to see into what a gulf of misery he plunged himself, what fears and cares, what doubts and troubles did vex his soul, and wounded conscience. Even so it is with all the godly, while they live in the fear of God, serve and please him, and keep an upright heart before the Lord, lead a godly and christian life, they feel & find in themselves exceeding joy and wonderful comfort, with assurance of God's love in Christ for their salvation: but if as any time they break out to sin, and rebel against God by wilful disobedience, than they shall find an hell in their consciences: troubles, fears, and cares for the time. Who can tell what fears and cares Peter felt? 
Luke 23.  in what grief and sorrow of heart he was in, when cowardly he denied his Lord and Master? It cost him many a bitter tear. The reason of this doctrine is, because all peace and comfort to a poor soul, springs from the sense and comfortable feeling of God's love in CHRIST JESUS for the pardon of sin and eternal salvation: and therefore when that is lost, alas! what peace or comfort can they have? Secondly, they do by such wilful sin and disobedience grieve the spirit, and make the holy-Ghost sad within them: and so do what they can to expel the Spirit of God in them. Now where the Spirit of God is made sad and grieved, how can there be any true joy?  
Use. Seeing there is such sweet comfort in a godly and Christian life, while we walk with GOD, and serve and please him in spirit and truth: and when men sin and rebel against God, they pull down upon their heads such woeful misery, troubles, and cares, how should this make every man exceeding careful of sin, which brings such woeful miseries and judgements unto our own souls, such torments fears and cares?   

[To the joy of thy salvation.]  
AS if he should have said, o Lord my God, when thou didst assure me of thy love and favour for the pardon of my sins, and eternal salvation, I had exceeding joy therein. Now I do humbly entreat thee to restore it to me again.  
Doctr. 2 
Favour of God is a Christians chiefest joy.  Hence mark what is the thing the child of God doth most desire and crave at God's hands, and wherein they do most rejoice: namely, in the favour of GOD, and assurance of God's love in Christ jesus, that they know that God is graciously reconciled unto them, that they be in his favour, and shall never perish, but shall everlastingly be saved. David was a King and wanted no temporal commodity, comfort, or delight whatsoever, wherein worldly men rejoice, but David now conceived no kind of joy at all in these things to be out of God's favour: And therefore prays unto God for the feeling of the true joy, and that is of His Salvation, and that will minister unto him matter of true rejoicing indeed; But alas most men being carnal, desire riches, honour, pleasure, 
Psal. 4.6.7.  But Lord let me see thy loving countenance, thy favour and grace, and that shall do me more good and comfort then all the things in the world. The poor Publican begs for this; Lord be merciful to me a sinner. So Paul professeth of himself, 
Luke 8. Phil. 3.7.8.  that he esteemed all things but dung in comparison of CHRIST JESUS, and the favour of God in him: And the reason is plain, because if a man had all the world, and wanted the love and favour of GOD, was in his displeasure, 
Mat. 16.26  and under the curse of God, what good could it do him? Even as if a Subject should have ten thousand pounds, and yet the King cannot abide him, but seek his death. And therefore the child of God if he were asked what is the thing he desires most in all the world, would answer, Mercy, and the love of GOD in JESUS CHRIST: he would despise honours, lands, 
Psal. 32.1.2  livings, gold, silver, pleasures, and delights, and prefer one dram of mercy, and the least drop of Christ's blood for salvation, before all the world.  
Use 1 This may serve to reprove thousands in the world, carnal men and women, so they have the world at will, and may am at ease, eat, drink and be merry; they feel no want of God's mercy, no need of Christ's blood: they esteem not God's favour and love, desire not reconcliation, but say: Who will show us any good? Well, didst thou never feel the want of GOD'S mercy, no hungering and thirsting after JESUS CHRIST and his righteousness, it is manifest thou dost not belong to GOD, thou waste never yet truly humbled.  
Use. 2 Let this Doctrine admonish us to labour with our hearts, to be affected with this: namely to esteem more of GOD'S love and favour, and assurance of his mercy, than all the world, let us desire it more, let us rejoice more in it: so as if the question should be asked, what is the thing that thou dost most desire and affect, and what thou dost most delight and rejoice in of all the things in the world, we may be able in truth to answer and say with feeling and comfort, I desire nothing more under Heaven, than the mercy of GOD in JESUS CHRIST, to be in his favour, to be reconciled unto his Majesty, and with Paul to esteem all things but dung in comparison of that. And till this be in us in some measure, we can never find true comfort to our souls, and be assured that we have true saving-faith in Christ: For this is a certain fruit and note of an humble and believing heart, to hunger and thirst after God's mercy in Christ, and to esteem more highly of the least drop of Christ his precious Blood for our salvation, then of all the world if it were offered unto us.  
Use 3 We must labour to manifest this our earnest desire and great account of God's mercy, by using all blessed means to attain unto it: we must repent, and bewail our sins, leave and forsake them: we must embrace jesus Christ, by faith, and cry with tears unto GOD for mercy, Knock, Seek, Ask; 
Math. 7.7. Acts 13.20.  And let us do as the men of Tyrus and Sydon, when Herod took a pitch against them, and intended to war against them, they came all with one accord, and besought Blastus, the King's Chamberlain to have peace. So let us go unto JESUS CHRIST the Peacemaker, desire him to speak to GOD the Father for us, that there may be an everlasting peace.  
Doctr. 3 When David prayeth that God would restore unto him, 
State of God's children not always alike.  The joy of his Salvation, & those sweet comforts he was wont to feel and find in God's mercy, and feeling of his love in Christ, we learn that the state of God's children is not always alike, full of joy, comfort, and gladness, but sometimes full of grief, misery, cares, and trouble: For the dearest children of God, who are replenished with the greatest measure of joy and comfort in the feeling and assurance of God's love in Christ; when as the Lord leaves them to fall into some sin against knowledge & conscience, they shall find, not only a great decay, but an utter loss of joy and comfort for the time. Thus it was with David, who though he was a man after Gods own heart, enriched with great blessings, and spiritual mercies, most dearly beloved of God, sanctified in great measure; yet now having fallen into these two filthy sins of Adultery and Murder, see how he if perplexed, in great distress, and trouble of mind: and now the feeling of God's mercy, and joy in God's Spirit, seemed to be clean lost. So it was in Peter, 
Luke 23.  and so it is in every child of God. Didst thou ever sin against knowledge and conscience, since thou wast converted? thou shalt find then a wonderful deadness of heart, trouble of mind, and feeling of God's anger, with the loss of comfort for a time.  
Use. 1 Seeing sins against knowledge and conscience, wound the soul exceedingly, and deprive us of the peace, and comfort, and joy of GOD'S Spirit, and bring terrors, fears, and gripings with them: Let us, as to avoid all sin, so especially avoid sin against knowledge and conscience; and labour in all things, in all places, and at all times, to live and walk so upright with GOD, that thou never wound thy conscience, though thou mightest get the greatest gain, honour, or pleasure: yet if it be sin, and that against knowledge and conscience abhor it, and commit it not, if thou lovest thy own soul: for if sins of ignorance shall not escape punishment, unless men repent, much more sins against knowledge and conscience: for these provoke the Lord exceedingly to turn away his favour from us, draw down his judgements upon us: wound the conscience, deprive us of the feeling of God's love and favour , bring trouble of mind and a wounded conscience: oh than would you enjoy this great blessing of peace of conscience, which is a continual feast! would you be loath to lose the feeling of GOD'S love and comfort of God's spirit! avoid all sin, but especially presumptuous sins against knowledge and conscience, they wound especially and deprive us of peace of conscience.  
Use. 2 If the Lord do at any time leave us to sin, even presumptuous sins against knowledge and conscience, which is a fearful thing: yet let us not despair utterly of God's mercy, but seek to renew the feeling of God's love again, entreat the Lord to restore unto us the joy of his salvation: and that we may obtain the favour of God again, and renew the feeling of his love: let us renew our repentance, bewail our grievous and heinous sins, seek earnestly for grace and pardon, and give the Lord no rest at all, till we find and feel him, to be reconciled unto us in JESUS CHRIST.  
Doctr. 4 Mark what was the special thing wherein David this holy servant of GOD did rejoice, 
Pardon of sin the soundest joy.  not in gold or silver, not pleasures and carnal delights, not in lands, and livings, not in a Kingdom: but in the salvation of GOD, in his love, in pardon of his sins, and salvation of his soul: So as hence we learn that there is no true joy in any other thing in the world, but only in the mercy of God, and the salvation of our souls. 
Phil. 3.8. Luk. 10.20   
And indeed what other joy can there be, for though the Lord should give us all things which he hath made, abundance of the things of this life; yea, though with David we might command a kingdom, yet unless with all we have this comfort that we are at peace with God, and have our sins pardoned, (alas) they would all prove unto us as jobs friends; Miserable Comforters: But poor souls many know no other joy but such as arises from temporal things, gold, silver, etc. wherein they differ not from beasts, which have their delight, as well as they, in those things which are agreeable to their nature.  
Use 1 Seeing David places all his joy and spiritual rejoicing in the salvation of God, that is in the pardon of his sins, in feeling of GOD'S love, and in the salvation of his soul, therefore it shows, that there is no other cause of sound joy but in this alone; so that if we have this, we have cause to rejoice and be glad; but if this be wanting, either we had never the feeling of GOD'S love, nor assurance of salvation, or else have lost it, and therefore should use all blessed means to attain unto it again, for we cannot have one dram of saving comfort and true joy, but only in the favour of God, and the assurance of his love for our salvation.  
Use 2 This shows that all the joy of wicked men in their sports and pastimes is no true and solid joy, but a carnal joy, a swinish joy: for how can the heart of that man or woman rejoice, which knows not whether God loves them or hates them, whether they shall be saved or damned, what joy can they have? it is madness rather than joy and mirth▪ David saith, that wicked men joy in their Corn, Wine, and Oil, 
Psal. 4.7.  outward and worldly things: but he desires the loving countenance of the Lord his favour and grace, which shall make him to joy more than all they in their vanities: and then he will lie down in rest, and peace, and safety: whereas the joy of wicked men, it is gone in a moment, utterly lost and past recovery for ever.   

[And establish me with thy free Spirit.]  
THis second part of the verse contains a praierunto the Lord for a new mercy: 
Part of the varse.  namely, the blessed grace of corroboration; to be strengthened in grace and obedience and kept from sin by the grace and spirit of God in time to come: As if he should have said, O Lord my God I do not only the pardon of my sins past, which are many and great: but I do humbly entreat thy Majesty to give me power, and to strengthen me against the like evils in time to come, for I know my weakness and the wickedness of my heart to be prone to all sin by nature: 
Note.  and if thou shouldest pardon my sins past, and not keep me from sin in time to come, I should easily mar all, and run headlong into all sin, and therefore I beseech thy Majesty 'stablish and strengthen me with grace from thy spirit, that I may serve and please thee all my days, with a willing and ready heart.   

[Establish me:]  
THe word signifies properly, to underprop and shore up something that is weak, declining, and ready to fall.  
Doctrine. Hence learn, that even the best of God's children, that have the greatest graces, 
Man weak being left to himself.  and be strengthened in faith, yet if they be left unto themselves, alas! they be as weak as water, they be not able to stand against the least assault and temptation of the devil. This David felt and found in himself, 
Ex. 15 24. jer. 13.23. Psal. 78.40. Exod. 9.27. judg. 3.12. Mat. 12.45 Heb. 6.  and confesseth his weakness, and desires the Lord to establish and uphold him, to shore him up by the grace of his holy Spirit. Peter who seemed to be a valiant champion, and defied his enemies, and vowed he would rather die then deny his Lord and Master CHRIST JESUS, yet being left to himself, how foully did he fall, and cowardly deny him three times in one hour at the voice of a little girl; so all the falls and infirmities of God's children, though never so, wise as Solomon, strong as Samson, righteous as Lot, holy as David, doth prove this to be true: And Paul though he was a blessed vessel of mercy, greatly enlightened and sanctified, cries out: O wretched man that I am; 
Rom. 7.24.  and fears the great corruptions of his heart: The child of GOD may be compared to a staff in a man's hand, so long as thou dost stay it and hold it, it will stand upright, but pull away your hand and down it will of itself: Even so do we stand, while the Lord do stay us and uphold us, but if he take away his hand and leave us, down we go: we be like a little infant that is in the nurse's hand, so long as she holds it, it will go, and move, and stand, but if she pull away her hand it falls, and takes a knock: As GOD alone is the Author of all grace, and first Fountain of all mercy, he alone can turn the heart, work faith, repentance, and obedience, for it is GOD alone that must give the second grace, namely corroboration, continuance in grace, or grace to continue in faith and obedience.  
Use 1 This confutes the doctrine of the Papists, which hold that a man having grace from God to believe and repent can merit at GOD'S hands; grace to continue, that God should ex condigno, give him grace to continue, and that a man being once just can make himself more just, but David doth hear confess that all is of God.  
Use. 2 This serves to reprove them who trust too much to their own power and goodness, rely upon their own wisdom, knowledge, virtue, and strength, when once they get a little knowledge and taste in the word, oh they think themselves sure and well, they fear no danger, they defy the devil: so long as they say their prayers and serve God well they hope God will keep them, and so are secure and careless: 
Psal. 30.6.  but of all men these be in greatest danger that least fear danger; 
1. Cor. 10.12.  look on Peter he was never more weak than when he thought himself most strong: I said I shall never be moved: But thou turnedst away thy f●ce and I was sore troubled. Pride goes before the fall.  
Use 3 How should this make every man to fear himself; to suspect his own weakness, Blessed is the man that fears always, but he that burdeneth his heart shall fall into destruction or evil, where Solomon showeth that that man that doth fear himself and his own weakness is happy: but he that is secure and trusts in himself, shall certainly fall into evil: the secure sinner that fears no danger is the greatest sinner. And therefore knowing our own weakness, how unable we are to stand of our s●lues, it must make us rely upon the Lord, pray unto him, that he would uphold us in integrity, faith, obedience, and true repentance; for if David, Peter, etc. did fall, whither shall we fall, if the Lord do but a little leave us to ourselves?    

VERSE 13. 13 Then shall I teach thy ways unto the wicked, and sinners shallbe converted unto thee.  

David to his petitions joins promises.  IN this Verse David doth profess unto the Lord that if he shall deal thus graciously with him to pardon and remit his great and grievous sins, and to receive him again into his love and favour, that he will not be unmindful and unthankful for so great a mercy; but he will become a Preacher and proclaimer of God's mercy to others, and labour to turn many to God by true repentance.  

Parts of the verse.  In this verse we have two parts: First, that promise which David maketh unto the Lord, and the duty be vows unto him; namely, I will teach thy ways unto the wicked. Secondly, the issue and blessed effect; namely this, that by his example many poor sinners shall repent, and come to God for mercy.  

[Then shall I teach]  
THat is, 
Sense.  after I shall find, and feel thy mercy bestowed upon me, I will like a vessel of mercy, draw it out to the good of others. I will, that is, I that have fallen, and sinned so grievously, and transgressed thy commandments, will teach and publish how merciful, good and gracious thou hast been to me, and to my soul, and will speak out of the sense and feeling of mine own conscience.   

[Thy ways,]  
BY the ways of GOD here is meant that course and manner of dealing which the Lord taketh with sinners when they do truly repent; namely, that he is most ready and willing to embrace them, and show mercy unto them, when they shall acknowledge and confess their sins, bewail them, beg the pardon of them, and seek to him for mercy.  
Doctr. 1 
The goodness of God towards ourselves must be made known.  Seeing David doth here profess, that if God shall deal thus graciously with him, that when he will be a proclaimer of the same mercy to others: We learn that it is the duty of every one to show unto others what GOD hath done for his soul, when God is good and gracious unto us, we must be still ready to acknowledge the same unto others, thereby to draw them on likewise to a liking of the truth, and to seek for the same favour and grace at God's hands, Matth. 5.16. Let your light so shine before men, that they seeing your good works, may glorify your Father which is in Heaven. Thus the Spirit of GOD in the Scriptures remembreth the righteousness of Noah, the faith and obedience of Abraham, the patience of job, the chastity of joseph, the meekness of Moses. And Christ himself doth testify of the graces of God that shined in john Baptist, That he was a burning and a shining light, john 5. Thus the Apostle Peter teacheth 1. Pet. 2. Have your conversation honest amongst the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, glorify GOD in the day of visitation, 1. Corinthians chapter 9 vers. 11, 12. 2. Corinthians 8.1.2. Rom. 4.22.23.  
Use 1 We learn hence, ever to be ready die to make known unto others, what God hath done for ourselves, if so they may further Religion or provoke others to godliness, or bring glory to God. God is not ashamed of us to be called our God, and to do us good; let us than never be ashamed to acknowledge his love to us, for it were a foolish modesty in us to conceal those things which should be uttered. There was a time indeed when Christ would not have himself or his works known; but that was when that knowledge might hinder him and his preaching. But, Matth. 10.27. he commanded his Apostles to speak that in the light, which he had told them in darkness: And to preach that in the house tops, which he had told them in the ear; for now would CHRIST have himself published abroad: and thus we see how to behave ourselves in respect of God's gifts, we must not be ashamed to confess them, but deface them.  
Doctr. 2 Seeing David here profess unto the Lord, 
Thankfulness required.  that he will not be unmindful and unthankful for his mercy showed unto him, but will, to the uttermost of his power, praise God for it, and show his thankfulness, in drawing others to God. Hence we learn, that it is the duty of all the children of God, that they should labour with their own souls, to be thankful unto God for every blessing he bestows upon them, to be mindful of it, to praise God for it, and to show it in doing good to others: It is all the Lord looks for at our hands, to acknowledge his love and kindness, to be thankful for it; and when we shallbe truly thankful for a benefit received, it is an excellent means to move the Lord to bestow a new blessing upon us: as we see, if a poor man shall receive a small favour at our hands, and shall be thankful for it, 
Phil. 4.4. Exo. 18.10  we will say he is worthy to have a good turn, it is well bestowed, 
Psa. 126.1. Gen. 14 19 Psa. 32.21. Psal. 33.1.  I see he is thankful for it: So when the Lord bestoweth a benefit upon a man, and sees he is thankful for it, and speaks of it to the honour of God, the Lord is moved thereby to bestow an other: but he that is unthankful for the old, is not worthy to receive a new.  
Use 1 Hast thou received any special favour, blessing, or benefit of God, know it is thy duty to be thankful for it, to acknowledge it, to speak of it, and to praise God for it. Rejoice ye righteous in the Lord, for it becomes upright men to be thankful. 
Psal. 33.1.  It is a comely and most fit thing; and David calls upon his soul oft-times to perform this duty; Praise thou the Lord, O my soul, 
Psa. 103.2.  & all that is within me praise his holy name: praise thou the Lord, O my soul, and forget not all his benefits.  
And above all other mercies, let us bless God for his love in Christ, for the pardon of our sins, as David doth here, and Psalm 103. Forget not all his benefits, who gave thee pardon of thy sins: and forgave thee all t●in● iniquities: And therefore let us remember this duty, and think more seriously of GOD'S blessings and benefits bestowed upon us: the greatness of them, and number, and continuance of them; and so labour in some measure, to be thankful unto GOD: and especially for the pardon of our sins in Christ jesus, and withal, let us show it in doing what good we can unto others.  
Use 2 Let us shun that foul sin of unthankfulness, to forget God's blessings, and pass over his mercies; let us not be like the nine lepers, who not one of them returned to praise God; only the poor Samatitan, finding himself cleansed, came to bless God for it: so let us take heed that we be not found in that number, who forget GOD'S favours: the Lord hath been good unto us, washed and cleansed our souls in CHRIST'S blood; let us return unto GOD, let us confess it to his glory; and with David call on our souls not to forget his benefits.  
It is a note of an unthankful heart to obtain a benefit, and not to acknowledge it; praise is comely, and well becometh the Saints of God: The want whereof taketh away the comfort and sweet fruit of GOD'S blessing from us. It is a great offence to be unthankful unto men, but far greater to God, in whom we live, move, and have our being. And therefore let us learn, that whensoever we have obtained any favour or blessing at GOD'S hands, be it concerning this life, or the life to come. Let us return the calves of our lips unto him; and let us never show ourselves more ready to ask, Then we are willing to praise the Lord when he hath granted the requests of our lips.  
Doctr. 3 It is a special fruit of faith and true repentance, 
Fruit of Faith to seek the good of others.  to convey grace unto others, to show what God hath done for our souls, and to draw out the blessings which God hath bestowed upon us, to the good and benefit of others. The Prophet David calleth all men unto him, and maketh his speech; Come (saith he) I will show you what God hath done for my Soul: 
Psa. 66.16  and the Elect are called vessels of Mercy, because they being themselves filled with the mercy of GOD, they should draw out the same, as good liquor, for the comfort of others. 
Psal. 116. Galat. 3. 2. Cor. 1.4. Esa. 38.19 Luk. 22.23  Saint Paul saith; God had mercy on him, that he might show mercy unto others. The child of God is not like unto churlish Nabal, to say; Every man for himself, and keep all for themselves; but they be pitiful and bountiful; yea, and (to their power) helpful unto others.  
Use. 1 This may serve to comfort those who have been careful for the performance of this duty, that have been careful to make others partakers of the same comforts they have reaped themselves. It is a blessed thing indeed when men have endeavoured to their power to benefit others, to exhort them, to admonish them, to comfort them, and in all things to have sought their good. O what a wonderful consolation and comfort shall this be unto us when we leave this world, and go the way of all flesh, to remember we have sought the good of others, Daniel 13. ve. 3: They that turn many to righteousness shall shine as the Stars in the firmament, Luke 12.43. Blessed is that servant when his Master cometh shall find so doing: We shall find more comfort of heart, and joy of conscience, when we depart this life, that we have been faithful in that little committed to our trust, & made others partakers of it, then if we had great abundance of earthly blessings.  
Use. 2, This may serve to reprove that common conceit in men's minds, that so long as they do well themselves, they need not care how others do, whether they sink or swim; and therefore they keep all to themselves, never seek to benefit others, like a covetous and foolish Nabal, part not with a bit to David: so these keep all for themselves, by no means seek to draw out the graces of God for the good of others: but it is impossible for any Christian man or woman, who hath tasted truly of the mercy of GOD for his comfort, and the work of grace; but he must communicate the same to the good of others; and indeed they are never so profitable as then: as we see spices, though never so sweet, are not prófitable until they be rubbed and chafed: and therefore let us remember to practise this duty to help others, and to teach them, and communicate our knowledge, 
Esa 38.19.  comfort, experience, and judgement to the good of others.  
Doctr. 4 When David saith he will teach, 
What doctrines Ministers ought to teach.  not his own ways, but God's ways; namely, how the Lord dealeth with penitent sinners, we learn what is that the Ministers of the Word ought especially teach to poor sinners; namely, The ways of GOD, that is, how God deals with poor sinners; namely, that he is most willing to embrace them, and to pardon their sins, if they will unfeignedly repent. Christ was exceeding plentiful in this kind of teaching, 
Matt. 11.28  howsoever he did sometimes pronounce judgements to impenitent sinners, yet it was his usual course to preach Gods infinite mercy to all such as would repent, 
Rom. 12.1 2. Corint. 5.18.19.  to invite them, and allure them to turn to God.  
Use 1 Well then, this may direct all such as the Lord hath called to preach his Word, to take this course, that howsoever they may and must pronounce GOD'S judgements against impenitent sinners, yet they must preach God's infinite mercy in Christ to all that will repent, and show how ready the Lord is to show mercy to them that confess and acknowledge their sins, be weary of them, and desire pardon: for sure it is, that if there be any spoke of grace in men's hearts, 
Revel. 3. Luke 15.  when they shall hear of God's abundant mercy in Christ, that the Lord standeth at the door and knock, that the Lord is like the Father of the Prodigal child, will meet us in the midway. It must needs, if there be not a heart of steel, make our bowels earn, and for shame to seek unto the Lord.  
And it was Paul's manner to entreat men that they would be reconciled to God, to beseech them in his name, with love and kindness, with tears and prayers, to pray them, to entreat them, to beseech his hearers: and we shall find, that churlish, rough, and harsh dealing, great words, and thundering speeches, be not always the best to win men's Souls: But when we shall with a mild and loving spirit entreat men, and beseech them to repent & turn to God, it must needs affect them.  
Use 2 It must stir the hearers up to a most careful and attentive hearing and listening to the word of GOD: For a man can not know the ways of God by nature: No, by nature we conceive of GOD as a terrible judge, and angry GOD, and fly from him, as Adam did: and therefore we had need to have the word of GOD taught unto us, and be instructed in the ways of God, how the Lord God hath showed mercy unto great sinners, and will to us, if we can repent, and seek unto him: For the Lord must draw us by his mercy, else we can not come at him.   

[To the wicked: and sinners shall be converted unto thee.]  
Doctr. 5 THat is, impenitent sinners, 
ignorant are to be taught the ways of God.  that live in sin, without repentance. Hence mark who had need to be taught in the ways of GOD: namely, poor sinners, that live and lie in sin, even the lost sheep of the house of Israel; 
Math. 1●.  such as sit in darkness, and in the shadow of death, such as never heard of GOD, of faith, repentance, etc. such poor Souls had need to be taught the ways of God.  
Use 1 This may admonish all those that be set over God's people, magistrates & such as have power in their hands to provide that such poor ignorant people as want the means, may be taught the ways of God. For as S. Paul saith, 
Ro. 10.14. Pro. 29.18 Mark 14.  How shall they call on him, on whom they have not believed? How shall they believe on him, of whom they have not heard? How shall they hear without a Preacher? And, where prophesying fails, the people perish. And it is said of our Saviour CHRIST, that when he saw the people, as poor sheep, having no shepherd, he had compassion on them, and his bowels earned towards them. Oh that the bowels of all such as have charge to look unto it, might earn for the poor souls of the land, to provide for them the bread of life.  
Use 2 The cause why men live in sin, be so vile, wicked, and unclean, is, because they be not taught the word and ways of GOD, it could not be if they were taught and instructed, that they should be so vile and wicked, so ignorant, profane, irreligious, and superstitious: but where visions fails, the people must needs perish.  
And therefore those that seek to take away Teaching and Preaching of the Word of GOD, of what Spirits are they? David he thinks it the only way to bring men to God, to conuer poor sinners: and therefore to take it away, to root out the Ministry of the Word, and means of salvation, what is it else but to cast away the souls of the people? to famish them, to pine them, and to starve them. And therefore let us pray to GOD with CHRIST, that the Lord of the harvest would send forth Labourers into his Harvest. 
Math. 9   
The second part of the verse shows the fruit of this duty, 
Part of the verse.  that David will perform: namely, that hereby, by his doctrine, and by his example, many a poor sinner shall be converted unto God.  
Doctr. 1 In that David here promiseth to himself this use and fruit, that he shall be by his Preaching and example, 
Conversion of a sinner is God's work.  a means to bring others to God. Hence we may learn a gracious comfort for all godly Ministers of the word, who labour both by life and doctrine to win others; that if they shall be painful in teaching, and careful to live a godly life, they shall certainly find the blessing of God upon their labours, to the converting of sinners, and saving of souls. If I had sent these Prophets, and if they had stood in my counsel, and declared my ways unto my people, 
jer. 23.22  than they should have turned them from their evil ways and from the wickedness of their inventions.  
Where the Lord shows that all such as be the true Prophets of God, stand in his steed, teach his ways, they shall see the blessing of GOD upon their labours: And the cause why men convert not souls, is, because they were never sent of GOD, and do not teach God's ways, and stand not in his steed; or else because, though they teach the truth, yet their lives be vile and wicked; they pluck down with one hand, that they build with the other, and destroy that in life, which they teach in doctrine.  
Use. 1 Hence mark the reason why so many great and learned men of excellent gifts, wit, and learning do not convert many souls unto God: Because, they either teach not Gods ways, but their own ways, their wit, eloquence, and devices; or else, though they teach well, yet they live ill, and so cause their doctrine to be less regarded, and weaken the power of it by their sinful life: And it pleases God in his great mercy, to use the labours of his poor servants, who dare not speak their own word, nor seek themselves, but God's word, in plain evidence and simplicity, and live according to their teaching, the Lord doth bless their labours for the conversion of sinners, and saving of poor souls.  
Use. 2 It might admonish all those, who either teach their own ways by painted eloquence, toys, or tales; or else though they teach the truth, that they join with it a godly life, else they may teach long enough ere they do any good; and if they would convert sinners, let them first be converted, When thou art converted strengthen thy brethren; 
Luke 22.  And let no such careless Ministers wonder that GOD gives no blessing to their labours, seeing they fail either in teaching GOD'S ways truly and plainly, or else in life they live wickedly and offensive.    

VERSE. 14. 14 Deliver me from blood o God, the God of my salvation, and my tongue shall sing joyfully of thy righteousness.  

David cannot satisfy himself in seeking mercy for his sins.  IN this verse, yet once again, David returns to entreat for mercy and favour at the hands of God, that he would pardon his great and grievous sins, yea his bloody sin: and that God would in mercy deliver him from that punishment which was due unto him for the same, for he entreats the Lord to deliver him from blood, that is, his heinous and capital sin of murder, and shedding that innocent blood of Urias his faithful servant, 
2. Sam. 11.  and many others with him, so also the punishment due unto it.  

Parts of the verse.  This verse contains two parts, first, a request with great earnestness to God for deliverance from his grievous sin, Deliver me from blood: secondly, a reason to move the Lord thereunto; namely, taken from the glory of GOD, which he will show forth: And my tongue shall sing joyfully of thy rightness.  
In the petition, first mark what is the request; namely, that GOD would deliver him from blood: that is, a most cruel and bloody sin of shedding the innocent blood of many of his Subjects: Secondly, the manner of his request. O God thou that art the God of my salvation, That he prays to God now with faith, assuting himself, that upon his repentance God was now reconciled unto him: and though he had sinned grievously yet not clean fallen from grace: but so, as still he could call GOD, his GOD, and the GOD of his salvation.  

[Deliver me from blood.]  
THat is, from the punishment which is due unto me, for shedding the innocent blood of Urias and the rest, which were slain with him.  
Doctr. 1 We must observe that which hath been taught before; namely, that David prayed often and earnestly unto God for the pardon of his sins, 
The heinousness of the sin of murder.  he could not at one or two petitions obtain it, but is feign to pray again, & again for pardon: Hence we learn that murder and shedding of innocent blood is a most horrible sin; and he that is guilty of blood it will wound his conscience, it will make him to quake and tremble at GOD'S vengeance, which pursues him unless he repent, as in Cain, 
Gen. 4.  after he had slain his brother, and the Lord had brought him to a sight of his cruel murder, he cries out, that his sin is greater than could be forgiven, and that every one that meets him would kill ●im, such is the conscience guilty of murder, it can find no rest, no ease, in company, or alone, in any thing, but torment of conscience till GOD give grace to repent.  
Neither may we think that this guilt and terror of conscience cometh through the guiltiness of the Law, shame of the world, or fear of punishment; for let a sinner have security given him from all Law, and freedom from all punishment, yet a Murderer should never be quiet, his conscience would ever trouble and torment him, yea and follow him up and down in all places and open his own mouth to bewray himself: Thus is GOD'S judgement upon them that should fear all things, who will not fear him that made all things: If a man had all the pleasures that heart could desire, yet can they give no true comfort and contentment when the conscience is guilty of horrible sins: And albeit for a time the conscience of carnal men that never truly repent of their sins, seemeth to be at rest, yet it is as a wild and savage beast, which lying a sleep seemeth tame and gentle, but being raised and roused up flieth in a man's face. Gen. 42.21.  
Use 1 Seeing murder and shedding of innocent blood is so horrible a sin, so odious and execrable, so fearful and damnable, how should it make all men shun it, and be afraid of it, never to imbrue their hands in the blood of any man, for blood will have blood; 
Gen. 9.6.  Who so sheddeth man's blood, by man his blood shall be shed for in the Image of God may he him: And this was one special thing which moved David to entreat the Lord, not only to pardon his bloody sin of kill Urias, but also that he would not punish him, and bring his vengeance upon him and his children after him, for shedding of his blood. Well then abhor this fearful sin of murder, for blood will have blood, and will cry for vengeance to heaven: And here we are to bewail our sinful times, that shedding of blood is not punished more severely; wilful murder is winked at, and made but a money matter; Yea (saith the Lord) because of oaths the land shall Mourn; 
jer. 23.10. Hos. 4.  so for murder it shall mourn: well, let us beware of this foul sin of murder, and shun all occasions that tend to it, as hatred, desire of revenge, quarreling, fight, etc.  
Use. 2 If it be so heinous and horrible a sin to shed the blood of the body, and to kill the body; if murdering of the body be so heinous, what shall become of soule-murderers, that shed the blood of poor souls? it is ten thousand times more grievous, as the soul is far more worth than the body; and if he shall perish, and is worthy to die that murders the body, how much more is he worthy to die, 
Ezech. 3.  that sheds the blood not of one, but of many a poor soul? And such be all those, which either teach not the word of GOD at all, or teach it negligently, they be soule-murderers, and shall give a fearful account for it one day.  
Use. 3 We see that no man though never so great, can go free from God's judgement for murder; David was a great King, a man that was above all men's laws, yet the conscience of his sin accused him, and he could have no rest till he had got the pardon of it: so as we see the great force of man's conscience, 
Esay 6.6.24. Mark. 9.44 Psal. 29.3.4.5.7.  though he could escape all the judgements of men, yet conscience will accuse till God do clear him, and this we may see in many men, who being guilty of this sin, though they have by money or friends got pardon and freedom by the law of man, yet if God touch them for it, they can never have peace, till they have bewailed this sin, and got the pardon from God: but some of them even pine and languish away, and never look up all their days, such is the conscience of murder and shedding innocent blood, that he may fly a thousand miles, he may be a great man, a king, that no man dare call him to account, yet he carries that in his bosom which will dog him, and pursue him, neither shall he find rest, till he have repent, and be reconciled to GOD by the blood of Christ jesus.  
Doctr. 2 Hear is matter of comfort for such as have been great and grievous sinners, 
God hath mercy for such as seek mercy.  notorious wicked livers, that if they can repent, be humbled, bewail their sins, beg pardon, the Lord will show them mercy: David here found favour for the pardon of his bloody sins, Adultery and Murder, upon his true repentance: So Peter for his grievous and heinous sin, 
Luk. 8.2.  and Mary Magdalene, out of whom went seven devils, was saved: Let though he committed incest with his own daughters yet sound favour at God's hands, so as we see great sinners, if they can repent, shall find great mercy.  
This is warranted from the Lords own mouth, Esay 1.18. Though your sins were as crimson they shall be made as white as snow, though they were red like scarlet they shall be as wool: And again, Esay the forty four chapter, and two and twentieth verse, I have put away thy transgressions like a cloud, and thy sins as a mist, Esay 33.24. and Esay 43.25. jer. 31.31.  
Use 1 Let every one of us listen to this doctrine; hast thou been a notorious wicked liver, a miserable sinner, a common drunkard, a filthy liver, a most notorious blasphemer, a thief, or robber? Hast thou hated and persecuted GOD'S Ministers, and his dear children, and contemned the blessed Gospel of JESUS CHRIST? Well, lo if thou canst truly repent, confess thy grievous sin, bewail it, 
Esay 1.16.18.  cry to God for mercy and pardon of it, the Lord will show thee mercy, so as no sin though never so great can sever thee and cut thee off from mercy, if thou hast grace to repent, and beg the pardon of it: And therefore though thy sins have been many and great, adultery, murder, etc. take heed thou dispairest not with Cain to say, my sin is greater than can be forgiven: but repent with David, and GOD will pardon it.  
Use 2 Let no man presume hereupon to sin, because God will pardon great sins, for as it is true that God will pardon great sins when men repent truly of them, so without repentance, there is no pardon of the least sin, and if thou shalt wittingly and willingly rush into great sins, it is a great doubt that thou shalt never or hardly get out of them; he that sins because GOD is merciful, doth abuse his mercy, and then his mercy shall be turned into judgement: God's mercy should lead us to repentance, and not make us bold to sin. 
Rom. 2.4.   
Doctr. 3 Seeing David prays and entreats the Lord not only to deliver him from sin; 
The punishment of sin should terrify us from sinning.  but also from the punishment due to his sin, that curse of God which was due to his grievous sins of adultery and murder, as the Prophet told him, because he had done this evil, The sword should never departed from his house, 
2. Sam. 12.  and his own sons should defile his wives. We learn in regard of GOD'S fearful judgements, plagues, and punishments that attend and wait upon sin, to be afraid to commit sin against GOD, for sure it is, that the curse follows sin, and as sin grows, so grows the curse, for the Lord is a just GOD, and must needs punish the transgressors of his Law: And although he take not his loving kindness from them, neither suffer his truth to fail, yet he will visit their transgressions with the rod, and their sins with scourges, as we may see here by the example of David, of the people of Israel, judges the fourth chapter, the first and second verses: of Miriam, Numb. 12. of Solomon, Asa, jehosaphat, josiah, Hezekiah, etc. If then we break his Statutes and keep not his Commandments, when he searcheth with lights and findeth out our sins, we must with Achan give the glory to God and make confession unto him; we must pronounce righteousness to belong unto him, and unto ourselves open shame and confusion of face for ever.  
Use. 1 Well then, let us remember this, if we sin, certainly the Lord will plague us, and punish us, either in our body or soul, goods, or good name, wife or children, the Lord will find us out, we cannot escape his judgement, we cannot hide our sin from him; if men could be persuaded of this, oh! they would be afraid to lie in sin, if they thought God were a just God to punish them and plague them for their sins: how darest thou sin if thou couldst be persuaded of this, that GOD will certainly plague thee? Indeed the mercy of God should make us loath to sin, but if that will not, yet let his justice terrify and fright all secure and careless sinners.  
Use 2 Let no man soothe himself to think he shall escape. 
Deut. 14.  If any man hear the curses of God's law against sin, and shall bless himself in his heart, saying, I shall have peace although I walk after the stubbornness of my heart, than the Lord will not be merciful to that man, but the wrath of the Lord, and his jealousy shall smoke against him, and he shall bring upon him every curse written in this law to root him clean out; 
Note.  I will visit those that be frozen in their degrees, and say in their hearts, God will neither do good nor evil; and if neither the mercy of God will move us, nor his judgements make us afraid to commit sin, our case is fearful and damnable.  
Use 3 Lastly, seeing God chasteneth his own children, when they offend: Then it must needs follow, that the wicked which are none of his shall not escape his revenging hand: If the Lord be so severe against sin and sinners, that he will not spare, no not the sins and falls of his own dear children, being of his own household, and Citizens of his own kingdom, and the members of his own body; if the Lord do deal so sharply with these, Oh how heavy will he lay his judgements upon the wicked? 1. Pet 4.17, 18. The time is come, that judgement must begin at the house of God: If it first begin with us, what shall be the end of them, which obey not the Gospel of God? And if the Righteous scarcely be saved, where shall the wicked and sinner appear? But God correcteth the godly in mercy, the wicked in wrath, The one as a loving father, the other as a just judge. O that all wicked and ungodly men would lay this to heart, and know that assured judgement is reserved for them at the great day of the Lords general Assizes, when they shall, will they, nill they, plead guilty at GOD'S bar, where the Register Book of all their actions, shall be brought forth, and they shall receive according to their works.  
Doctr. 4 In that David speaks in the plural number Deliver me from blood: 
True note of a penitent to aggravate his sin.  that my most heinous, horrible and cruel sin: he doth not mince it or lessen it, but sets it out in his colours, a bloody sin, a monstrous sin, therefore in true repentance and confession of our sins we must labour to aggravate them to the full, to set them out, to make them appear as vile and filthy as we can: for thereby we show our grief and hatred for them.  
Use. This condemneth most men, who when they are told of their sins, do seek to lessen and excuse them, to make them little sins, or no sins if they could well; it is a sign of a naughty heart as we see in Saul, 
1. Sam. 15.  who would not confess his sin, but excused it, it shows men are not humbled nor grieved, have no hatred of it: but if we do truly see the loathsomeness of sin; Oh we would aggravate it, yea speak as bad as we can of it, and not excuse it in any case: the second thing in the petition is the manner of it, namely, that he doth pray in faith and affiance of God's mercy, for he prays unto God and describes him to be the God of his salvation, because he put all his affiance in God's mercy for salvation, and acknowledgeth it to be the gift of God.  
Doctr. 5 In that David thus prayeth for the pardon of his sins, 
Faith required in prayer.  with faith and affiance. We learn, that if we desire to obtain our requests, we must pray to God with faith and affiance in God's mercy, for at the same time, that God toucheth a poor sinner to mourn for his sins, and to repent, he gives him faith to pray to God, with affiance for pardon and salvation: So than we see whatsoever we ask at God's hands we must ask in faith; If any lack wisdom, let him ask in faith and waver not, 
jam. 1.5, 6 Hebr. 11.6  for he that wavers, can have no hope to obtain at God's hand.  
Whosoever doubteth whether God will grant his requests, or not, can never pray for any thing earnestly and effectually. This our Saviour teacheth, Mar. 11.24. Whatsoever ye desire when ye pray, Believe that ye shall have it, and it shall be done unto you. And none can have this assurance, that GOD is ready to hear them and to grant their requests, but only the faithful, who have first this assurance, that their sins are pradoned, and that they are reconciled unto God in Christ jesus.  
Use 1 How should this move us all to labour to get saving faith, that so we might pray in faith, and obtain our requests, pardon of sins, wisdom, the gifts of God's spirit, etc. for he that comes in unbelief, can look for no mercy at God's hands: and therefore the prayer of many unbelievers, ignorant souls (alas) they be but babble, and can do no good: O then let us labour to be able to say, my God, give me this or that.  
Use 2 This must teach us to moderate our desires and take heed we ask not any thing that is not warranted by the word, for unless it be warranted by the word we cannot have any assurance he will hear us: for there is no faith without the word, and therefore when we shall ask things at our lust and pleasure, it is just with Almighty GOD not to hear us.  
Doctr. 6 When David calls the Lord, 
Praise of our salvation properly belongs to God. Ro. 6. vlt.  My God, and, the God of my salvation. He acknowledgeth that salvation, pardon of his sins, life, and all good things come from God, and are his gracious gifts in Christ.  
It is he who at the first gave us life, when we were stark dead in trespasses and sins. It is he again that keeps our souls in life. If we fall, he raiseth us up; when we wander, he recalleth us from judgements past, present, and to come, he hath, doth, and will deliver us; so that he may well be called, The God of our Salvation.  
Use 1 Let us then acknowledge this, that all the good things we enjoy, the favour of God, pardon of our sins, justification, sanctification, redemption, etc. all these are the free mercy and gifts of GOD in CHRIST, and then we shall learn to depend on GOD for the comfort of this life: for if we know God hath given us Christ, and delivered us from sin, death, and hell: how then can he deny us the lesser things for this life? 
Rom. 8.32   
Use. 2 Seeing salvation is the gift of God, we see that the Doctrine of the Papists is erroneous, who teach men, that they may merit salvation and mercy at God's hand, pardon of sin, salvation and life eternal: David acknowledgeth it to be the free gift of God: 
Rom. 6. Dan. 9 job 42.6. Ephes. 2.  and therefore let us abhor their doctrine, and our goodness, or worthiness, and acknowledge that all we may enjoy for salvation it is the free and undeserued favour of God in Christ jesus.  
David he felt now the heavy weight of God's anger which pressed him down exceedingly, and broke his heart: yet withal, he felt the mercy of God, which made him bold to go to God for pardon, so that he could call him, my God. Wherein we may note the difference of God's children from infidels that have no faith; the child of God, although he be touched at the quick, with the feeling of God's displeasure, yet he can by faith go to his father, and make his moan unto him: But a wicked man that hath no faith in Christ, 
Note.  he conceiveth nothing but GOD'S anger and judgement, and therefore flies from him, and cannot give one rap at God's mercy seat, cannot for his life cry, My God, and my Father: but is feign to run from GOD, and so in time to despair as Cain and judas.   

[And my tongue shall sing of thy righteousness.]  
THese words contain in them the reason of his request, as if he should say: If thou shalt, O Lord, pardon my sin, and in mercy deliver me from the curse and punishment due to me for them, my tongue shall be a Preacher and publisher of thy mercy unto others; And my tongue shall sing of thy righteousness. By righteousness is not meant here, the justice of God, whereby he takes vengeance for sin: but by righteousness is meant the merciful dealing of God in keeping promise with all repentant sinners, in pardoning and remitting their sins and receiving them to mercy.  
Doctr. 7 It is impossible for any man or woman, 
God's mercies must untie our tongues to praise him. Luke 22. 1. Chro. 19 Acts 11.18 1. The 2.19  who have truly tasted of God's mercy in CHRIST for life and salvation, to keep it in as it shall not break forth and appear: but he that hath his heart affected with God's mercy in CHRIST, it will untie his tongue to speak of it, and to praise God for it. As it is not possible to keep fire so close, but it will smoke and flame in time: so the feeling of God's love can not but break out and appear to the good of others.  
Well, by the rule of this doctrine, we may see that very few have their hearts affected with the mercy of God in Christ, 
Luke 17.  because they seldom or never take occasion to speak of it, and to praise God for it. The poor Leper finding himself to be cleansed, came to praise God for it, and Naaman would give Elisha a reward; but our hearts have no comfort in it, therefore we open not our hearts to praise God.   

[And my tongue]  
Mark how David speaks, that as in heart he will bless God, so in words he will praise him.  
Doctr. 2 Of all the parts of man's body, the tongue serveth to honour GOD, and to praise him: that serveth to unfold the truth of God, to bless him, to praise him, and to instruct others. 
james 3.   
Use 1 Well, seeing that God hath of all members of the body ordained the tongue to be that member whereby we shall honour and praise him; let us govern our tongue so, as it may serve to open his will, to praise and bless him, to speak of his wondrous works; let us use it well in prayer, in speaking of God's mercy and judgement, to instruct others: and in any case let us set a watch before our mouths, that we sin not in speeches; 
james 3.  If any man sin not in his tongue, he is a perfect man.   

[Of thy righteousness.]  
Doctr. 8 HE calls God's faithfulness and truth in keeping promise to repentant sinners; His righteousness: 
God's rightteousnes what.  wherein note a wonderful comfort to all repentant sinners, that GOD avoucheth he should be unjust, 
Note.  and unrighteous, if he should not give them mercy and pardon when they repent: seeing he hath tied himself by hi● promise: so as if he should not show them mercy, he should be unjust, and deny himself, and be no God.  
Use. Well then, let this provoke every man to repent, and turn to God: for if thou dost bewail thy sins, and beg pardon, thou mayest challenge it at God's hands, urge him with his promise, and he can no more deny thee mercy, than he can deny himself: for he should not be just in his promise, if he should not pardon repentant sinners. And this me thinks should be a wonderful inducement to move all sinners to repent, seeing the Lord is true of his word, and can nor deny thee mercy, unless he should deny himself, and so be unjust, which is impossible: for he is true of his word.    

VERSE. 15. 15. Open thou my Lips, O Lord, and my Mouth shall show forth thy praise.  
David having sundry ●mes prayed, and preferred many requests to God for grace and mercy for pardon of his sins; in the 13.14. verses he useth a reason, drawn frorn his thankfulness, which he will show unto God, in labouring to set forth his glory, in being a faithful and zealous Preacher of God's mercy unto other, to draw them to God.  
But here in this 15. verse. David finding and feeling his mouth, as it were, stopped, and his lips tied up by reason of his sins, & the feeling of God's anger, entreateth him to open his lips again, and to give him matter of praise and thanksgiving.  

[Open thou my lips.]  

Sense of the words  AS if he should say, O Lord, I confess that my sins, and the great grief I have conceived for them, by the sense and feeling of thy displeasure, hath stopped my mouth, so as I am not able to preach thy mercy, and to praise thee as I desire. Now than I beseech thee Lord. to take from me that sorrow and extremity of grief, pardoning my sins, and receiving me into favour, that I may have matter ministered unto me to praise thy name for the pardon of my sins, deliver me from thy wrath, and eternal damnation.  
Doctr. 1 So long as the conscience doth accuse for sin, 
Sin takes away the use of the tongue, that man cannot speak as he should.  and men are not assured of God's love in Christ, poor souls, they can not so much as once open their mouths, and move their tongues and lips to praise GOD with any sound comfort. For how can a condemned man do this, that can find nothing but hell in his conscience, and trouble of mind? No, the sin, and grief for sin, and fear of God's wrath, will stop the mouth. Let any man take trial of his own heart, and he shall find this true by his own experience, that the guiltiness of sin, and accusation of conscience for fear of God's anger, will stop a man's mouth, so as he shall not be able to open his mouth with comfort to praise God.  
Yea, though a man be elected, called, sanctified the dear child of God, a sound Christian, yet when he shall fall into sin, adultery, murder, etc. when the poor conscience is now upon the rack, he shall feel a hell for the present, he shall find his mouth stopped; so as where be could before praise God thankfully, and comfortably, and call on his name: yea, he would be a means to stir on others, yet after the committing of sin, and accusing of conscience, he shall find his lips tied up, and his mouth stopped for the present time: no power, nor will, to praise God: No, but this will sound often and loud in thy ears; 
Psal. 50.  What hast thou to do to declare my ordinance, and to take my Name into thy mouth? So that a poor sinner in distress, and feeling the conscience to accuse for some sin, and fearing God's displeasure, shall fear even to name and mention the name of God.  
Use. 1 Seeing this is the woeful and bitter fruit of sin, against knowledge and conscience, even to stop our mouths, and to tie up our tongues, so as we shall not be able once to open our lips to praise God with comfort. How should this make us exceeding afraid of sin, to commit it, to be afraid of offending God, & wounding our consciences; so as we shall not dare to name the name of God. We see they which be near to the King, or great persons, if they know any thing that doth offend them, so as they shall not endure in their presence, they shall be careful to shun and avoid it. Well, sin is of that nature, that it will make us afraid once to name the named God, and ashamed to come before him, and quake to call upon him.  
Use. 2 If thou canst now call upon God with comfort, and praise him cheerfully with peace of Conscience: Oh make much of it, and take heed of sin and disobedience, for that will be a means to stop the mouth of thy conscience, and make thee that thou shalt not be able to open thy lips to praise the Lord.  
Use 3 We see here, that all the praises that wicked men offer unto GOD, they be but as desperate songs of a condemned man: as if one arraigned and condemned of treason, should sing and make himself merry when he is at death's door, it is but mad mirth: Is any man merry, 
james 4.  let him sing Psalms? Is any man sad let him pray? So then, seeing wicked men live in sin, in danger of God's vengeance, hell, & damnation, it were better for them to weep and ●ring their hands, as Howl and weep ye rich men. 
james 4.9.  So if wicked men knew all, and saw God's vengeance hanging over them, hell fire gaping for them, and the devil leading them blindfold to the place of perdition: they would change all their mirth into lamentation and mourning: for so long as thou livest in sin, without assurance of GOD'S mercy in CHRIST, alas thou hast no power to open thy lips, or to move thy tongue to praise God.  
Doctr. 2 If David could not of himself open his lips to praise God, 
No ability in man to perform any good.  but the Lord must unlock them by the key of the Spirit, and put his finger into his mouth, and say, Ephata. Hence we learn that it is not in the power of man to keep the Law of God, to merit heaven and salvation by his own goodness and merits: for if a man have not this power, so much as to open his lips, how much less to perform the whole Law, and so to merit heaven and salvation? No, a man cannot of himself think a good thought, but the Lord must work both will and deed.  
Use 1 It serves to pull down the pride of man's heart: for by nature we are given to think well of ourselves, to admire our own goodness and worthiness, & our own gifts, as though we could do great matters; and yet (alas) fools that we be, we are not able to open our lips, but by the help of God: but if God have given thee any gift or power to do or speak well, be not proud of it: What hast thou that thou hast not received? Oh then why art thou proud of it? Well, let us acknowledge whence we receive all, and give GOD the glory.  
Use 2 It condemns the erroneous doctrine of the Papists, who so much justify man's free-will and goodness, that he being but helped by grace a little, is able to keep the Law, yea to merit salvation and life eternal: But if thou canst not by thy own power, so much as move thy lips, or open thy mouth, how can they with all their goodness, keep the Law, and so merit salvation?  
Use. 3 Seeing the motion of the lips, and so of the whole body, is of God, and no man can speak a word but by the power of GOD, not say, Christ is the Lord, but by the power of the Holy Ghost; Yea in him we live, move, 
Acts 27. 1. Reg. 13.4  and have our being. Oh then how should we be most careful to speak and do, so as GOD have glory for unless the Lord give thee power, thou canst not move thy finger, nor thy tongue, nor once open thy lips, if the Lord deny thee this favour, and withhold his power, as in that wicked jeroboam when he would have slain the Prophet of GOD fo● crying against his sins, the Lord smote his hand so as it withered, and he could not pull it in again. Well, let us all take heed how we speak, and abuse our tongues, lest the Lord in justice make them cleave to the roof of our mouths for the same.  

2 Part of the verse.  The second part of the verse contains a solem●e protestation of David, that if the Lord shall thus show him mercy in pardoning his sin, and receiving him into savour again, that then he will be most willing and ready to praise God, and to publish his mercy and goodness, whereby the Lord shall reap much glory.  
Doctr. 1 Hear we see, 
Thanksgiving a necessary duty.  what is that God requires at our hand for all the mercies he bestows upon us; namely, praise and thanksgiving, that we should speak of God's mercies, seek to honour him and to be thankful for his blessings, this David shows more plainly? What shall I give unto the Lord for all his benefits? 
Ps. 116.13. Deu. 10.12  I will take the cup of salvation, and call upon the name of the Lord. Where he shows that all that God looks for at our hands is Praise and Thanksgiving: so the Lord himself having rehearsed his great blessings unto his people, saith thus: O Israel, what doth the Lord thy God require of thee, but to fear him, and to love him, and to walk in his ways? Where he shows wherein stands our true thankfulness; namely, not only in word to acknowledge his mercy, but in life to fear him, love him, call upon him, trust in him, and keep his commandments.  
Use 1 Seeing this is all the Lord requires for his great and continual blessings and mercies, for soul and body, namely thankfulness, acknowledging his love and mercy, and praising him for the same, let us labour with our own hearts to give the Lord praise, to acknowledge his mercy and goodness bestowed upon us, 
Ps. 103.1.2 Psal. 33.1.  It is a comely thing to be thankful.  
And that we may the better be stirred up to perform this worthy duty of praising God; let us consider both the greatness and continuance of God's blessings bestowed upon us, as David did, Forget not all his benefits who gave thee the pardon of thy sins, etc. so let us bethink ourselves of GOD'S love & mercy to us: First, in electing us to be the sons of God, in delivering us from hell and damnation, in redeeming us by the death & bloodshedding of his own Son, in preserving us from so many dangers, in feeding us and clothing us, and all the rest of his blessings for this life, and that which is to come, Oh! if we could thus bethink ourselves of the number, greatness and continuance of God's mercies, how could we be so unkind to forget or to be unthankful for his blessings; we see if a friend do us a pleasure, though it be but a meals meat, we will be thankful for it, speak of it; but if he shall be a means to save our life, from sword, fire, water, or the like, oh then we will go on our hands and knees to do him good: Well, God is our best Friend, and we are most beholden to him, yea more than to all the world; and therefore let us labour with our own hearts to be thankful: and because many can skill to give God thanks in words and with their lips, let us know it is not enough in words to bless God, and say thanks be to God, but we must labour in life to show our thankfulness, when as we labour to honour God, when as we seek to do his will and to serve him, and are loath to offend so merciful and bountiful a God: for if a man shall make show in words that he is thankful, and yet live in sin, there is no thankful heart in him. And that we may the better be stirred up to do this, let us know there is no better way to move the Lord to continue his love & mercy unto us, then when we do freely acknowledge his mercy, and are thankful for it; as we see if we give a small thing to a poor body if they be thankful to speak of it, and to confess it, it will provoke us to do them greater favours, and say alas, he is thankful, it is well bestowed on him, he is worthy of a better turn: so as to be thankful for one good turn, it is to crave another, and therefore let us remember this duty: it is comely, it is all the Lord requires, and it is the way to procure a new mercy at GOD'S hands.  
Use 2 Let us take heed of that foul fault of unthankfulness when as men can be content to devour God's mercies from day to day, and never give him any thanks; like the Sow under the tree eats the acorns, and never looks whence they come: so many wicked men devour the mercies of God and never open their mouths, like the nine Lepers, whereof not one returned back to praise God. 
Luke 17.   

Causes of unthankenesse.  The causes of unthankfulness, first, men consider not the greatness, number and continuance of God's mercies; and therefore they think themselves more beholden to a natural man for a meals meat then to God for all his mercies.  
Secondly, forgetfulness of his mercies, when men let them pass away and never be affected with them. 
Psal. 103.2.   
Thirdly, the hardness of man's heart, which is not touched nor effected with the great blessings of God.  
Well, let us beware of this sin, which is so odious that the heathen men would rather be accused of any sin, than this sin of unthankfulness.  
Secondly by unthankfulness we deprive ourselves of many other mercies: for as thankfulness for an old is the beginning of a new; so unthankfulness for an old favour is the next way to deprive us of a new.    

VERSE. 16. 16 For thou desirest no sacrifice else would I give it thee, etc.  
DAVID having professed that it was his earnest desire to honour GOD, to praise him and seek his glory: confesseth that he hath no other means but to speak of his mercy, and to be willing to set forth the same: to become a Preacher of his righteousness and goodness; and he confesseth to his comfort that the Lord is more delighted with this then with all those external ceremonies and sacrifices which the people of the jews did offer, & thought by them to please God and to appease his anger, and to procure pardon of their sins thereby.  
So that the main scope of these two verses is this, to show that David though he had nothing in the world to requite the Lords mercy unto him; yet he persuaded himself upon his true repentance the Lord will accept of his earnest desire to honour him and to set forth his praise.  
In this 16. verse he shows what are those sacrifices which the Lord cares not for, and desireth not, outward sacrifices alone, which men offer without faith and repentance, and whereby they think to appease his anger, and merit pardon of their sins by the same.  
In the 17. verse he shows what are the best sacrifices that we can offer unto God, which he will accept of for CHRIST'S sake, and wherewith he is well pleased: A broken and contrite heart, truly wounded and humbled for sin, and which doth by faith embrace JESUS CHRIST: Who alone is the propitiatory sacrifice to appease his father's anger, and to work our atonement and reconciliation with God.  

[Thou desirest no sacrifice.]  

Sacrifices of the jews of two sorts.  THe Sacrifices of the jews were of two sorts, some propitiatory to procure favour at GOD'S hands for the pardon of sin; some gratulatory, which were only for thanksgiving for blessings received; now of these David speaks especially here: and of Sacrifices for thanksgiving there were twosorts, some were called sacrifices, as the first word signifies, where some beast was slain and offered in sacrifice to God.  
Again, some were called burnt-offerings which were all consumed and turned into ashes, and they were called so because the smoke of them ascended up to heaven, and both of them were figures of Christ JESUS, who should be slain and burned, as it were, in the fire of GOD'S anger for our sins.  
Quest. But how can the Lord be said not to desire burnt offerings and sacrifices seeing he commanded them in his Law.  
Res. We may not think the Prophet speaks here simply, that the Lord cares not for Sacrifices, for as yet the Ceremonies of the Law were in force and the greatest part of GOD'S worship stood in Sacrifices; and David himself, and Solomon were diligent, and not sparing, in performing this duty.  
But we must know David speaks here first that the Lord careth not for sacrifices as they were done of the common people of the jews: because that whereas the LORD did ordain them as helps to lead them to CHRIST, that they might deny themselves and see they were worthy to die when the beast was slain, so they might seek to be saved by the everlasting sacrifice of CHRIST alone: But they began to imagine that by their very offering of beasts in sacrifice God was pleased never looking to CHRIST JESUS, whereof they were but types and figures.  
Secondly, because the people of the jews did offer them without faith and repentance, with impenitent hearts; 
jer. 7.  and thought so long as they offered sacrifices, though they lived in sin, it skilled not.  
Thirdly, the Lord delights not, nor is not so well pleased with this outward sacrifice as with a broken and contrite heart, when that is humbled and mourns for sin, believes in Christ jesus, and is careful to honour God by an holy life.  
Doctr. 1 Seeing David affirmeth that GOD cares not for the outward sacrifice when the inward is wanting. 
A man's person must first be approved before his sacrifice be accepted. jer. 24.20. Esa. 29.13  We learn that though a man should perform all the outward service and worship of God, and that in never so glorious a manner, yet if the heart be not affected and purified all is in vain, the Lord cares not for it: as to Preach the word, to hear it, to receive the Sacrament, etc. if there be not a broken heart for sin, 
Mat. 15.  a repentant heart, a sanctified heart, all is but vain. The Scribes and Pharisesseemed marvelous precise, in outward show, very zealous and forward; yet their hearts were puffed up with pride, self-love, malice, covetousness, etc. And therefore Christ saith; 
Math. 15.  Unless your righteousness exceed the righteousness of the Scribes and Pharisees ye cannot enter into the Kingdom of heaven. judas in outward show Preached and Prayed as well as others, yet a very devil, a most traitorous wretch, full of hypocrisy, covetousness and bloody cruelty: well we see that though men make never so good and fair a show, yet if the heart be not sound all is in vain and from the teeth outward, and GOD cares not for it; he esteems as much of their Sacrifice as if they should kill a man, or sacrifice a dog, 
Esay 65.3.  that is abomination to the Lord.  
Use. 1 This may serve to cut the combs of all those which be proud hypocrites, and all they do is in outward appearance; alas! Their Prayers, Preaching, Hearing, 
Prou. 29.9. Ps. 50.16.  it is but swine's blood, dog's blood, a beautiful abomination, and therefore let us never content ourselves with the outward worship and service of God, but let us labour to do all in truth with faith, obedience, repentance, humiliation and good conscience.  
Use 2 This condemns all the blind devotious of ignorant and profane sinners, who think that so long as they ofter their outward sacrifices, come to Church, hear the word, receive the Sacrament, etc. they may live in sin and yet please God: and this was the very cause why the Lord abhorred all the Jews sacrifices. 
Esay 1.11.12.13. jer. 7 8.  And may not the Lord even now abhor our sacrifices, our coming to Church, Heating, Praying, etc. seeing men do content themselves with outward action, and come with sinful hearts and affections.  
Doctr. 2 We learn hence, that a man may perform duties which God hath commanded 
A man may perform a good duty and yet fin in the manner of doing it. , and yet not please God, but sin most grievously in doing of them: to offer sacrifice, it is GOD'S own Commandment, but when people shall do it in an evil manner, either without faith and repentance, or else to an evil end to merit at God's hand: than it makes that which God commands to be a sin to them, not in itself, but in them that fail in the manner of doing of it: to offer sacrifice was the Commandment of God, but when the jews thought by their sacrifices to appease God's anger without the sacrifice of Christ, they sinned, and God abhorred them and cared not for them: Again, to preach the word of God is his commandment; but when judas shall preach the word to cloak his covetousness and treacherous heart it is a sin in judas: to give alms it is a thing commanded and a sacrifice wherewith God is well pleased; but if men shall give to merit, and to be seen of men the Lord careth not for it; so as we see a man may do things which God commands men to do, and yet be so far from pleasing God, that they shall sin, and provoke him to anger, because they do them not in an holy manner, 
Pro. 15.11.  in faith, repentance, obedience, and zeal of God's glory.  
Use 1 This condemns almost the whole service of God amongst the Papists, who do all to this end, to merit and deserve at God's hands pardon of sin, and freedom from punishment: but this is to a wrong end, we must do good works, not to merit, but to honour God, to give good example, & to make our calling sure to ourselves.  
Use 2 This must admonish us all, not only to do that God commands, as to preach the word, hear, pray, receive the sacrament etc. but to do it as God commands, or else he abhors all we do, unless we do them in faith, repentance, and obedience, all is in vain.  
Doctr. 3 If the Lord abhor those sacrifices which he commands for man's sin, 
Popish Sacrifices abominable  how much more those sinful sacrifices which have been invented by man, without any warrant from his word, as the Idol of the Mass, Popish pilgrimages, perpetual chastity, voluntary poverty, living in a cloister etc.  
Use. 1 Well then, let us take heed not only that we do not abuse those sacrifices which the Lord commands by our evil doing and performing of them; but much more that we be not so bold at any time to offer unto the Lord such sacrifices as are condemned in the word of God: to offer with strange fire, as Nadab and Abihu, and such as Paul calls Will-worship, and Christ calls, The inventions of men: for these the Lord abhors.  
Use. 2 It condemns that bloody & beastly sacrifice of the Papists, who offer in Mass Christ daily for the quick and dead, an horrible abuse of Christ jesus: for Christ hath by his own sufficient sacrifice of his body and blood on the Cross, appeased his father's anger for the sins of the world, and put an end to all these sacrifices: and if they offer up CHRIST in the Mass for quick and dead, than Christ's sacrifice was imperfect, that must be patched up with that abominable Idol.  
Concerning these sacrifices which were Lambs, Sheep, Goats, or Bullocks, and were all slain & offered to God in fire, let us mark that they were all so many figures, types, and shapes of that everlasting sacrifice of jesus Christ, which he offered upon the Cross in his own person.  
Doctrine 
Christ an end of all other Sacrifices.  Then this doth commend unto us that blessed and most meritorious sacrifice of Christ the lamb of God, seeing there was so many prophecies of it, even from the beginning of the world, and so many shadows and types of it as can not be numbered, because there never passed one day amongst the jews, from the time of the Law till Christ's coming, but they offered at least morning and evening sacrifice, as shadows of Christ jesus, to come: and the people of God, the believing jews, and holy Fathers, and Prophets did in them behold jesus Christ as slain and crucified before their eyes. And as Christ saith; The holy patriarchs and Prophets and famous Kings desired to see my days, and would be glad to see, and yet saw it not.  
Use. Well, seeing the sacrifice of jesus Christ is so excellent & meritorious, of endless worth to procure God's favour to us, how should we often think upon it, never let it departed out of our minds? And to this end we should be more willing to approach and come to the Supper of the Lord, that so there, as it were, in a plain Table and Picture, and not painted on a wooden cross as the Papists do, we might behold Christ crucified, and his blood shed for our sins, so often as we see the bread broken, and the wine powered out: So often as ye do it, 
1. Cor. 11.  do it in remembrance of me, to show forth my death till I come.  
For the remembrance of Christ's sacrifices it is a sweet comfort to all wounded and distressed souls, it is sack and sugar to them all that truly believe in him; it is an excellent means to kill sin, and to humble our hard hearts, that we should remember our sins were as the bloody nails, and the spear which put him to death: and a powerful bridle to restrain us from sin, because so often as we sin, we do, as it were, pierce his heart afresh; and as for those that care not for coming to the Sacrament, nor yet for the word, wherein Christ is lively crucified, they show they have no benefit by this sacrifice of Christ.    

VERSE. 17. 17. The Sacrifices of God are a contrite spirit: a contrite and broken heart, O God, thou wilt not despise.  
David having showed what be those Sacrifices wherein the Lord God hath no pleasure: namely, such as men shall offer with hope to merit, or without faith and repentance.  
Now he shows what is that Sacrifice wherein the Lord takes great delight, and is well pleased, and that is in one word, A broken spirit, a heart truly wounded for sin.  
In this verse let us first find out what is the broken and contrite Spirit: Secondly, the commendations of it, namely, it is called the Sacrifice of God: Thirdly, that he doth not despise.  
By a broken and contrite spirit, is meant, such an heart as is truly humbled with sight of sin, wounded and pierced with fear of God's anger, grieved for offending so merciful a God and loving Father, and doth beg for mercy at his hands, as for life and death; besides the endless mercy of God in Christ, which breaketh the heart of a poor sinner.  
So then there be two things that wound and bruise the heart of sinners: First, the sight of sin and knowledge of our misery, by reason thereof: Secondly, the endless mercy of God in Christ, so as it cuts us at the heart to remember, that we have offended so good and merciful a Father.  
Doctrine 
Broken heart most rare thing to be found  Seeing this is that broken heart, which is thus bruised with the sight of sin, and is humbled for them; yea, hath a most low conceit of itself, as most vile and unworthy, we shall see that it is a most rare thing to be found; for generally men are so blinded with self-love, that they see nothing, or feel nothing, to humble them, or to bruise their stony hearts, but are like the Church of Ephesus. for this is ever a fellow of hardness of heart, 
Reu. 3. 14● Eph 4.18.  and cause of all ignorance, of our misery: Men are like those that be sick of the lethargy, it is a deadly disease and incurable, this hardness of heart, it is the common judgement of God upon our people, it reigns every where.  
Use 1 Seeing that this broken heart is so rare and hard to be found, and the hard heart is so common, and so dangerous a forerunner to hell: O let us look to ourselves, how we find our hearts broken and bruised with the sense of sin, mourn for them and bewail them: Alas! it is wonderful to see poor souls, how men lie in sin, see nothing, and fear nothing, nor complain of nothing, men can complain of the stone in the reins, and cry out for grief; but no man complains of the stone in the heart, they feel no such grief, though it be deadly and dangerous: and if thou findest thy heart hardened, so as thou art not touched and troubled with the sight of sin, of God's vengeance, of hell and damnation, that thou canst not mourn for them, that thou fearest not GOD'S judgements, and art not affected with his mercies to mourn for thy sins: O! know that thy state is fearful and miserable, thou art in extreme danger to perish, and to be damned for ever.  
Use 2 Seeing a hard heart is so fearful a judgement of God, and a forerunner of hell: let us use all good means for the bruising of the heart, and to this end we must labour to know the Law of God, how we break it daily, in thought, word, and deed, we must know the curse of God due to sin, That the wages of sin is death: 
Rom. 6. psal. 40.12.  And because the preaching of the word, is the most excellent means to work this, and is the Lords hammer to crush in pieces our stony hearts, let us attend that. And lastly, let us think much of God's mercy in Christ, that so his mercy, patience, longsufferance, etc. may be a special means to bruise our hearts that we have si●ned against him.  
Use 3 Let us take heed of pride of heart, to think too well of ourselves, for this is certain, where men and women think too well of themselves, there is hardness of heart, and where hardness of heart is, there is pride of heart, for these two go not asunder, and the more proud, the more hardhearted, and the more hardhearted, the more proud, and therefore if thy heart be humbled indeed, bruised for sin, there will follow a very low, and base estimation of ourselves, 
1. Tim. 1.15.  to think more basely and meanly of ourselves, than any man can do.  
The second point is the praise and commendations of this Sacrifice; namely, that the Prophet doth not only call it the Sacrifice of GOD, that is most excellent, and such as God loves and likes: but also he calls it broken Sacrifices, in the plural number, The Sacrifices of God: For it is not in vain that he speaks in the plural number; and the meaning is this, to show that a heart broken and bruised for sin, is in stead of all other Sacrifices whatsoever: and let men offer what Sacrifice they will, never so many costly or excellent, yet if this be wanting, it is but in vain, GOD esteems not of it, one broken heart is more worth than a thousand Sacrifices of great price.  

[Instruct.]  
THis may admonish every one to take heed that we do not present the Lord with any other Sacrifice but this; which is in stead of all, and more worth than a thousand offered by hardhearted sinners: for if a man offer many Sacrifices, pray much, preach much, hear much, receive the Sacrament often, yet if the heart be not broken, humbled, and bruised; alas! all is in vain: GOD esteems of them as dogs blood, we can not please him without the broken and contrite spirit.  
Secondly, wouldst thou offer unto God a most precious Sacrifice that might be in stead of all the rest, and make all the rest acceptable? O! then present him with this broken heart: the poor woman that cast into the Treasury but two mites, cast in more than all the rest, because it came from a heart truly humbled; and so if thou wouldst have thy praying, Preaching, Hearing, etc. please GOD, then present the Lord with a broken heart, which is in steed of all other sacrifices, and makes them all acceptable, and without this all is abominable to the Lord.   

[Thou wilt not despise.]  
Doctr. 2 THat is, thou dost love and like, and art well pleased with it: 
God doth highly esteem of a broken heart.  with a broken heart, and contrite spirit.  
Hence we learn, that God doth highly esteem of, and love that man or woman, which is of a broken heart, as josias whose heart melted: 
2. Reg. 22.19.  when as the heart is broken with the sight of sin, and sense of God's anger, 
Luke 19 Esay 66.2. Esay 57.15  and withal doth embrace JESUS CHRIST for pardon.  
Use. 1 Hear is matter of endless comfort to poor distressed souls, whose hearts are wounded and bruised for sin, melt and mourn for them, feel● the burden of them, and bewail them, thou art dear unto God, he loves thee and likes thee, and hath respect unto thee, and he will comfort thee and deliver thee: look on josias that godly King, on the Publican, and on every child of God, how the Lord hath refreshed them.  
Use. 2 Seeing the Lord doth not despise a broken and contrite spirit, a distressed soul and wounded conscience, he will not break the bruised reed, nor quench the smoking flax: then let no man or woman of a contrite spirit, be out of heart, as though the Lord hated them, and regarded them not; no, no, let them rather know that the Lordloves them, and likes them, that they are dear unto him; it is a wonderful comfort to God's poor children, oh! they find and feel the heavy weight of sin, and groan under it, so as they think the Lord loves them not, but rather hates them, but it is not so, the Lord loves them, and they are most dear unto him.    

VERSE 18.19. 18 Bee favourable unto Zion for thy good pleasure; Build up the walls of jerusalem. 19 Then shalt thou accept the sacrifice of righteousness, even the burnt-offering and oblation, then shall they offer calves upon thine Altar.  

The second part of the Psalm, containing a prayer for the Church  HITHERTO we have heard of the first part of this worthy Psalm: wherein David hath put up sundry Petitions and requests to God for the pardon of his sins, and turning away of GOD'S fearful judgements.  
Now in these two last verses David is mindful of the Church and people of GOD; and because he had by his sins, not only endangered his own soul, but also laid open the Church and people of God to great misery, and done what lay in him to draw the curse and judgement of GOD upon them: therefore he doth humbly entreat the Lord to be merciful to his Church, and not to plague and punish them, as he might have done, for his sins and disobedience.  
These two verses contain in them two especial points to be considered of us.  
First, the request which David makes in the behalf of the Church and people of God. Ver. 18.  
Secondly, the reason taken from the vow and protestation which David and the people make unto GOD; namely, to offer unto GOD the sacrifice of praise and thanksgiving.  
In the prayer be two requests: first he prays for favour and mercy to be showed upon the Church of GOD: secondly, that the Lord would repair that breach which he had made by his sins.  

[Be favourable.]  
THat is, do well, bless, preserve, and show mercy, To Zion, Zyon signifies that beautiful Temple of jerusalem, but here it is taken for the Church and people of God; as if he should say: O Lord, I do not only entreat thee that thou wouldst have mercy upon me, but I beseech thee show mercy to thy whole Church and people, be merciful unto them, provide well for them, that thy word may be Preached, and thy name called upon, for I acknowledge o Lord, that I have done, as much as lay in my power to bring heavy judgements upon thy Church and people, if my sins be laid upon them, but Lord let not thy Church be punished for my sin, O be favourable to Zion.  
Doct. 1 
Prayer the chiefestrefuge in time of danger.  Seeing David in time of misery, when the Church was in danger of God's judgements, betakes himself to prayer, to entreat the Lord for grace and favour, we learn hence that this is our chiefest refuge and shelter in time of misery and affliction, when the Church of GOD is in danger of any judgement or calamity, even to betake ourselves to humble and earnest prayer: Pray for the peace of jerusalem, they shall prosper that love thee: 
Psal. 122.6. Psa. 50.15. Psal 107 Hester 4.8. Esay 64 2. Chron. 32.20.  And of the Israelites it is reported, that they cried five times unto the Lord in their distress: so in Egypt they cried and groaned unto the Lord; so they fasted and prayed when Haman had got the King's letter to put the jews to dead.  
The like we may see in Nehemiah Neh. 1.3.4. when he heard that the people returned from captivity were still in misery, jerusalem trodden down, he sat down and wept, he mourned, fasted and prayed before the GOD of heaven for the redress of those evils. This appeareth likewise, Psalm one hundred thirty seven, the first, second and third verses; where the Prophet layeth down the miserable estate of the Church under the Babylonians, and the affliction of Church conceived upon that distress: We sat down and wept when we remembered Zion. If I forget thee (O jerusalem) let my right hand forget her cunning: yea, if I prefer not jerusalem before my chief joy.  
And in the first of Samuel, the fourth chapter, and the nineteenth verse, it is noted to the everlasting praise of the wife of Phineas, that when the P●i●istims prevailed over the people of God, and one trouble came upon her on the neck of another; as the taking of the Ark, the fall of her Father, the death of her Husband, the overthrow of the Host, etc. yet above all, the report of taking the Ark of the Lord, it was a wound unto her soul, hastened her travail, and called her child Icabod, that is, no glory: or, the glory is departed from Israel, because the Ark of God was taken.  
Use. 1 Well, if the Lord should afflict us, and should threaten to destroy us, to remove the Gospel, to take away his zealous and faithful Ministers, to make the golden Bells of Aaron yield no sound, what are we to do? Namely, this must be our refuge, we must fly unto God by true and hearty prayer, bewail our sins, acknowledge them to God, ply the Lord with prayers and tears: 
jam. 5.17.  For the prayer of a righteous Man is of endless force. Now if the prayer of one righteous man be of that force and strength, how much more are the prayers of hundreds or thousands, that are gathered together in one: one cord may easily be broken, but a threefold cord cannot be broken: Elias is called the Chariot and Horsemen of Israel, because by faithful prayers which he made unto GOD, he could do more for the defence of GOD'S Church, than an Army of Soldiers.  
Use. 2  the troubles of others must move pity in ourselves, than woe to them that are secure, that laugh when the Church weary, that live in bravery when the Church is in Sackcloth and Ashes, that feast when the Church doth fast. This was the practice of those that lived in the time of Esay. Esay 22. vers. 12.13.14. In that day did the Lord of Hosts call unto weeping and mourning, to baldness and grinding with Sackcloth: And behold joy and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking, for to morrow we shall die.  
Hereunto accordeth that of the Prophet Amos, Amos 6. Woe to them that are at ease in Zion, etc. where we see he pronounceth the woeful estate and condition of those who lived without any regard of the judgements of GOD laid upon the Church: And surely the times wherein we live, do call upon us to the practice of this Christian duty.  
But much more are they condemned, that are so far from pitying the Church's troubles, that (rather without all natural affection, as if they were borne of Wolves, or nourished of Tigers) seek to cut the throat of the Church, add to their afflictions, & make their burden heavier, even of them that are ready to fall. This doth the Prophet speak of such, Psa. 69. vers. 26. They persecute him whom thou hast smitten, and add unto the sorrow of them whom thou hast wounded.  
Doctr. 2 In that DAVID doth not pray for himself alone, 
Prayer for the Church a Christian duty.  but is mindful of the whole Church and people of GOD, and therefore prays for them, that GOD would bless them, and defend them: Hence we learn that it is the duty of every Christian Man and Woman, that be true members of the Church of GOD, not only to pray for themselves, but also to pray instantly for the Church of God, that God would be favourable to his people, bless his Church and Children, seek the welfare of GOD'S Church.  
This we may see by the example of Abraham, Genes. 18. who prayed for the Sodomites that they might be spared. This we may see in Nehemiah, Nehem. 1.3.4. who mourned, fasted and prayed unto the God of Heaven, when he saw that the Church was in misery. And this affection was in David, when he saith, Psalm. 137. We sat down and wept when we remembered thee O Zion. And when the people desired Samuel to pray for them, 1. Sam. 12.32. he said: God forbidden that I should sin against the Lord, and cease praying for you. This Paul performed to the Romans Rom 1. vers. 9.10. GOD is my witness (whom I serve in my Spirit in the Gospel of his Son) that without ceasing I make mention of you always in my prayers.  
So that we see here it hath been the practice of the Church and people of God, to pray for the Church of God, and that indeed for sundry reasons.  
First, it is God's commandment that we should pray for the Church of God, 
Psal. 12.22 6.  pray for the peace of jerusalem, that is, for the good and flourishing estate of God's Church and people.  
Secondly, as it is God's commandment, so it is for our own good, because we shall far the better for the common good of God's Church, they shall prosper that love thee.  
Thirdly, we are or should be members of the Church of God, whereof Christ is the only head. Now then, members of the same body should procure the good one of another, and therefore if it go ill with the Church of God, it cannot go well with us.  
How did Moses plead with God sundry times for his Church and people. 
Exod. 32.  So Nehemy he fasted & prayed for the Church in misery: 
Nehem. 1.  and for the City of his Fathers, jerusalem.  
And as it is the duty of all in general to pray and procure the peace & prosperity of God's Church, and people: so especially ought Kings and Magistrates, who are the governors and leaders of God's people, and his Lieutenants upon earth: Secondly Ministers are bound by especial bond to pray for GOD'S Church.  

Esay 6.21.  Verse 6 For Zion's sake I will not hold my peace, and for jerusalems' sake I will not rest, until the righteoussnesse thereof break forth as the light, and the salvation thereof as a burning lamp. I have set watchmen upon thy walls, O jerusalem, which all the day, and all the night continually shall not cease: ye that are mindful of the Lord keep not silence.  
Use. If this be the duty of all men to labour to procure the welfare and happiness of God's Church and people: then most woeful is the estate of all those that hinder the true worship and service of God, when wicked men (like bloody SAUL) shall breath out threatenings and slaughter to the Church of God. Well, 
Acts 9.1.  we shall read in the Word of God, as also in the Acts and Monuments, we shall ever find the end of persecutors to be exceeding fearful: some stricken down with sudden death, some dying desperately, and despairing of God's mercy, some run mad, and the like fearful ends, which might admonish all persecuting Tyrants, and bloody enemies of the Church to change their minds, and no more to persecute the poor Church and children of God, lest they be plagued in the like manner.   

[Be favourable.]  
Doctr. 3 That is, 
Liberty of preaching one of God's favours.  so bless thy poor Church that in it thy servants the Prophets may ever preach thy holy word, that thy worship and service may purely be performed, and thy name called upon; the number of the elect may be increased, and many souls saved. Hence we learn, that it is the great favour and mercy of GOD to any Church or people, when the word and Gospel of God is sound and sincerely preached, and the Sacraments duly administered; when the people may with liberty and comfort come together to sanctify Gods Sabaoth, to call upon the Lord in his Sanctuary, to worship the Lord in his House.  
And surely we see here what great cause we have to bless the name of GOD in this Land, how gracious the Lord hath been unto us above all Nations that are round about us.  
So on the contrary part it is a great and grievous judgement of God to want faithful Ministers, and holy servants of God, when God shall cause the golden Bells of Aaron to cease, it is a token of God's displeasure with any people, town or kingdom, than the Lord frowns upon them, and is exceeding angry with them, & then woe to that nation, country or people when the Lord departs from them, when he shall take a way their watchmen, when he shall deprive them of their faithful Ministers, when he shall take away his Word and Gospel. The Lord threatens this as the greatest of all judgements: 
Amos 8.11. Revel. 2.  then comes in sin, ignorance, prophanetie, impiety, idolatry, superstition, and all manner of sin, till the Lord come with his judgements to destroy them.  
Use 1 Seeing it is so great a token of the Lords disfavour, of his anger and displeasure against any Church or Kingdom, oh than let us repent of our sins, let us entreat the Lord not to bring this judgement upon us, but rather to humble us by any other means, as it pleaseth his Majesty.  
Use 2 This condemns a plain dotage, and foolish dream of ignorant persons: Oh (say some) it was never a good world since we had so much preaching; but in time of Popery than all things were cheap: and so they gather by outward peace and tranquillity, that GOD loved them, and liked of them. But we see here, howsoever many poor souls may deceive themselves, it is a singular favour of God to a people, when he gives them his Gospel to be truly preached & taught unto them, when they may call upon him in public and private. This is a special favour of God; but where this is wanting, Where prophesying fails, 
Prou. 29.  the people perish. For where the word of God is not preached, and the people taught, there they are ignorant, blind, and profane, and all manner of sin abounds; and where sin abounds, there the curse of God must needs hang over the heads of that people: for where the word is not preached, and the people taught, though they abound in all prosperity, yet it is not so great a favour as they think it to be; Nay, it may be aiudgement unto them: for what are they the better to have peace, and plenty, ease and, liberty, when as they want the favour of God? For every blessing is not a benefit.   

[According to thy good pleasure.]  
These words contain the ground of his request: namely, the endless mercy and favour of God in JESUS CHRIST, not any goodness or worthiness of their own, of David, or the people; but he builds his faith and petition of God's mere and undeserved mercy in Christ.  
Doctr. 4 Hence we learn, 
Faith must not rest upon others merits.  that we must build our faith, not upon any goodness, desert, or worthiness of our own, but upon the alone mercy and good pleasure of GOD, Dan. 9 He doth confess it is true that they dare not appear in their own name or worthiness, but only in the mercy of God in Christ: To us belongs shame, 
Dan. 9  and confusion of face; but Lord for thy tender mercy's sake hear us?  
When as the Church of God was in great affliction, they acknowledge it the Lords mercy they were not consumed for their sins, 
Lam. 3.22  Because his compassions fail not: So then let us know that we must by this ground of all our prayers, even on God's endless mercy in Christ, not our own worthiness.  
Use 1 This condemns all such pride as the Papists are guilty of, when they do lean so much upon their own merits, worthiness and deserts, and think God should hear them, and help them for the same: yea, they make Saints and Angels Mediators, whereas we must only lean on God's mercy in Christ for all good things  
Use 2 Seeing David doth build his faith and prayer on God's mercy alone, without any respect of his worthiness, or goodness of the people; we learn in all our prayers to rely wholly on God's mercy, and not to think that we are worthy to be heard for our worthiness or deserts: No, no, let us confess, and say; 
job. 42.6.  Not unto us Lord, not unto us, but unto thy name be the glory: for we are not worthy of the least favour.   

[And build up the walls of jerusalem.]  

The second part of the verse.  This is the second part of the verse, wherein he entreats the Lord not to hinder the building of his Temple for his sake; but rather even to make up that breach he had broken down by his foul and bloody sins; as if he should say: O Lord, I have by my sins, done what lies in my power to hinder thy Church, and to pluck down the wall of thy protection: yea, to lay them open to the sword of the enemy, and to all thy judgements, but I pray thee (Lord) that thou wouldst in mercy make up that breach, Build up the walls of jerusalem, the City wherein thy Temple is built, and thy name is called upon, the Seat of thy Worship and Service.  
Doctr. 5 Doth David confess, 
Sins of the Magistrate provoke God's anger highly.  that by his sins of adultery and murder, he had done what lay in his power, even to pull down the walls of GOD'S Church, and people, to lay them open to God's judgements, plagues, and punishments? then hence we learn, that the sins of the Prince and Magistrate, and chief Rulers, as Kings, Queens, etc. they do cast the whole people and Kingdom into great danger, and provoke God's anger against them, & open the floodgates of God's vengeance; for their sins be as their person be and a small sin in a great Magistrate, in a Minister, in a King it is a great spot, and foul blemish. The Egyptians were all plagued by reason of Pharoahs' sins. 
Exod. 15.  So we see that when Achan sinned, though no great man yet it brought the curse of God upon all the people. So in the days of Saul, Achab, joram, and the like; when such Kings lived in impiety, idolatry, and persecuted GOD'S people, and Prophets, we see in the word how God did plague both them and their people.  
The reason why the sins of the King doth in wrap the people in that judgement of God, is this, because look how the King is, so, for the most part, are the people: if he be an Idolater, so are they; if he be a persecutor, so are they; for look how the King is affected, so be most of his Subjects.  
Use. Seeing this is so, that the sin of the Prince and the chief Magistrates is so great a means to pull down GOD'S judgements upon the whole people, and wraps them up in the like judgement as we see in David, who for his sin of numbering the people, 
2. Sam. 24.  70000 were slain. We learn hence that it is a great mercy of God to have such a King as walks with God, is careful to honour God, and to live in his fear; for than he shall not only procure a blessing upon himself, but on all his People and Subjects: and the contrary is a fearful judgement of GOD upon a land, 
Esay 3.1.2.3.  when he gives them wicked Kings and Princes.  
Doctr 6 We learn by the example of David, 
Penitent will seek to build up that which before he had pulled down.  that those who have by their sins hindered the good estate of GOD'S Church, and people, whether Kings, Princes, Magistrates, or Ministers, if they do truly repent, they will be as careful to build up the walls of God's Church again, to pray for it, to procure the good of it. Saul did persecute the Church, he sought the ruin of it, and to pluck it out the throat of poor Christians, and to suck their blood: but after he was wounded and humbled, he became a Preacher of the Word, 
Acts 9 2. Cor. 33.14.  and sought to build as fast as ever he pulled down before.  
Use. Well then, hast thou heretofore hated God's children, persecuted them, reproached them, sought to hinder the good of God's Church and people, and the Gospel of Christ? if thou do ever repent thou must show it in this, loving GOD'S children, furthering Gods truth, upholding Christ's kingdom, glorifying his Gospel; else thou dost never sound repent. Hast thou by evil example, by a sinful life, by negligence of holy duties, by lewd advice and wicked counsel, drawn and alured others to sin, and to bring GOD'S judgements upon them? if thou dost sound repent, than thou shalt bewail this sin, and pray for them whom thou hast thus wronged.  
Doctr. 7 Again, out of the whole verse mark this lesson and instruction: 
A man cannot pray till he repent.  namely, that David, who before durst hardly approach unto God, and open his mouth in prayer for himself; yet now upon his repentance and reconciliation with GOD, is bold to pray for others; yea to pray for the whole Church of God. Hence we learn, that as long as a poor sinner lives in sin without pardon and true repentance, he cannot pray for himself; he cannot and dares not open his mouth to God to pray for himself, much less for others: But when he shall truly repent, turn to God, after he is reconciled to GOD in CHRIST; then he can come with much boldness, unto God, and pray for himself and others too: 
Luke 22.  When thou art converted strengthen thy brethren; showing, that till he was converted he could not help nor strengthen his brethren.  
Use. Seeing before men and women be converted, and do repent, and be at peace with God, it is impossible they should pray for others, or do any good; This should first admonish all Ministers of the word of God to repent, and to be at peace with GOD; for otherwise it is impossible for them to pray for others, or to do any good thing to please GOD: And though they teach and Preach the Word, yet they sin in it, and please not God, and cannot perform one special part of their office; namely, to pray for GOD'S people.    

VERSE, 19 19 Then shall thou accept the sacrifice of righteousness, even the burnt-offering and oblation, then shall they offer calves upon thine Altar.  
THis verse contains the fruit of God's mercy and favour, both to David and the people, and the fruit is double.  
First, in regard of GOD, that he shall then accept and be well pleased with their sacrifices.  
Secondly, in regard of David, and the people, they vow and covenant with the Lord to offer praise and thanks unto GOD for so great a favour and blessing.  

[Then shalt thou accept the sacrifice.]  
AS if he should say; O Lord, when thou shalt thus be favourable to thy poor Church, and pardon my sins, and make up that breach which is broken by my filthy sins, then shall thy mercy be seen, in that thou shalt accept our sacrifices, and such duties of thy service and worship, as we shall perform unto thee.  
Doctrine. The doctrine is this, when a people or kingdom do repent, & turn to God for mercy, amend their lives, so as God is reconciled unto them, than he doth accept of their sacrifices, oblations, prayers, etc. being done in faith and repentance; but so long as they live in sin without repentance, the Lord being not reconciled unto them he esteems not of that they do.  
Use. Seeing the Lord doth then accept of a people, when they repent an be reconciled to God, amend their sinful lives: let us learn from this doctrine, that if we desire to have the Gospel continued, our peace prolonged, and the service and worship of God to be established; there is no other way but this, to seek to God by repentance, to get our sins pardoned, and to be at peace with God.  
Oh then repent and amend; for if you will not repent, nor amend your works and ways, the LORD our GOD will not accept of us nor regard us, jeremy the seventh chapter: yea he will remove our Candlestick from us, Revelation the second chapter: that our golden days shall have an end, and our mirth shall be turned into mourning, and our light into darkness.   

[The Sacrifice of righteousness.]  
THat is, such sacrifices as are done by the prescript rule of thy Word, such as GOD requires, and in that right and lawful manner which he prescribes in his Word.  
Doctr. 1 Hence we see, what be those Sacrifices which the Lord accepteth of, 
What be those Sacrifices that God doth accept of.  in his worship and service: namely, the Sacrifice of righteousness; that is, lawful Sacrifices, allowed and warranted by the word of God, and such as being lawful are performed in a right and holy manner according to the prescript rule of GOD'S Word; but as for Sacrifices which are not warranted by the word of GOD, nor done in a lawful and a holy manner, according to the prescript rule of GOD'S Word, the LORD cares not for them.  
Now it may be asked, how David can say the Lord accepts sacrifice seeing in the former verse he said GOD desired no sacrifice: Now he here affirmeth that the Lord shall accept the sacrifice of righteousness.  
I answer, that such sacrifices as are offered with opinion of merit, as the jews did, who thought by offering a beast that God was appeased, and so they might be bold to live in sin, and such as they offered without faith and repentance the LORD esteemed not of them.  
But here he saith that GOD will accept, and like well of such as are offered in a holy manner, according to the rule of GOD'S word; that is, when sacrifices commanded by God are offered in a holy manner, in faith, repentance and obedience, and not to merit any thing, but as exercises of faith and repentance, and types of CHRIST JESUS, to lead them unto him, and as testimonies of their thankfulness to GOD, and so far forth as they served for the furtherance of GOD'S glory and edification of his Church.  
The doctrine than is clear, 
Note.  that it is not left to man to ordain & appoint the service and worship of GOD, to put in what he will, and to put out at his pleasure; but if we will have our sacrifices and worship of GOD acceptable, and truly to please GOD: we must give the Lord leave to command and prescribe what he thinketh good; and we must not dare to add any thing of our own, nor to take away his worship and service, Deut. 12.8.32. We are forbidden to add or take away any thing from his Laws in which he prescribes the rules of his worship. Deut. 32.17. When the jews worship God after their own fantasy the Lord saith they worship not GOD but devils: and the Lord holds it a vain thing to teach his worship and fear by the precepts of men: 
Mat. 15.9.  So than all such sacrifices of righteousness be the worship of God, which be warranted by his word: and nothing may go under the name of his service and worship, but that he prescribes in his word.  
This condemns the greatest part of the worship of GOD amongst the Papists, their seven Sacraments, their worshipping of Images, their praying to Saints, their abominable Mass, their voluntary poverty, and perpetual chastity: For which they can show no word of warrant in all the Scriptures, and therefore it is no right sacrifice, and therefore to be abhorred.  
Use 2 This meets with the common Christians, all men though never so vile will confess God must be worshipped: but when i● is asked what is the sacrifice that GOD likes of, than they offer what they list themselves; some think they serve GOD well with their good meanings, some by their good dealings, and civil honest life; so long as they do no ●●●me, nor say none, they think they ●●rue God as well as the best: some think if they babble and mumble over the ten Commandments, and ●he Creed for prayers they serve God highly: but poor souls is this all you do in God's service? is here all the Sacrifice you offer him? it is a cold and a slender Sacrifice.   

[Then shall they offer young Bullocks upon thy Altar.  
IN this part of the verse is showed what is the fruit of God's mercy in David and the people, namely this that they will promise and covenant with God for this their deliverance to offer unto God praise and thanksgiving.  
Doctr. 2 Hence we learn that it is our duty to bind ourselves by solemn covenant and promise to God, 
Solemn, vows a Christian duty.  that so he do deliver us from misery, trouble, affliction, judgement, punishments, and from unreasonable men: that then we will offer him praise and thanksgiving, call upon him, serve and worship him all our days: 
Gen. 28.20 2. Chro. 33 Psal. 116. judg. 11.  jacob vowed that if the Lord would be with him in his journey to keep him and defend him in it, he would then build a house to GOD and worship him there. josias made a covenant unto the Lord and all the people with him to serve the Lord, who did deliver him from the curse of the Law. David did often use this to bind himself by covenant to serve the Lord: Psal. 116. He paid his vows he made to God: So jeptha judg. 11. vowed unto the Lord that he would offer sacrifice unto the LORD who gave him victory, and though the matter of his vow was unlawful, yet his vow to honour GOD was the fruit of faith.  
Use. Well then, let us make our use of this doctrine; and seeing it is not only lawful, but our duty, even to make solemn covenants unto GOD, that if he shall be favourable unto Zion, and build up the walls of jerusalem; that if he shall deliver us from any misery, judgement, or affliction whatsoever, that then we will be careful to honour GOD, to be thankful to his Majesty: let us then make this covenant with the Lord our God, let us vow obedience and newness of life, and let us say with David, 
Psalm. 119 126.  I have sworn, and am steadfastly purposed to keep thy righteous judgements. So let us even take a solemn vow of our own souls, that by the grace of God we will have more care to praise God, to honour him, to serve him▪ to call upon him; and accordingly let us be mindful to perform the same: for the Lord will require all the Vows we make unto him.  
This may stir us up to remember what a solemn vow & promise we have made in Baptism; To forsake the Devil and all his works, the vain pomp and glory of the world; that we will forsake the Devil, sin, and Satan, so as we will not be led nor ruled by them: yea, that we will manfully fight under the banner of Christ jesus, become his faithful Soldiers and servants unto our lives end.  
This is the Covenant which we have made every one of us in our Baptism and entrance into the Church of GOD before the presence of GOD and his Angels, before the Congregation and Church of GOD; but (alas) we break it daily, and have no care nor conscience to keep it: Well let us know the Lord will one day require our Covenants and Vows made unto him: He looks we should as well keep them as make them: Well then, wouldst thou be loath to break thy Vow, Covenant, or Promise, made to an honest man, especially being in thine own power to keep it, and such a promise as the keeping whereof may procure thee much peace, liberty, and happiness? I know you would: Oh then let us be as careful to keep promise with GOD, to renounce the world, the devil, and our own sinful lusts, so shall we bring much honour to Almighty GOD, and everlasting good to our own souls.  
Doctr. 3 And last of all, we learn hence, that as it is the duty of every Christian man and woman to pray public and private for the safety and good estate of the Church; 
Public thanksgiving after deliverances required.  So likewise it is our duty publicly to render thanks unto God for deliverance bestowed upon the same: we may not be like the nine Lepers, who have wide mouths to beg, but no heart nor mouth to give thanks for benefits received. It hath ever been the care, and religious custom of God's Church and people, after great and notable deliverances from apparent and common judgements, to render hearty and earnest thanks unto God in solemn & public manner. Gen. 8. When Noah and his sons and family were newly delivered from perishing in the flood, he did the first thing build an Altar, offer sacrifice, & call on the name of the Lord: 
Exod. 15.  so Moses and the children of Israel after their deliverance out of Egypt, when they were safe, and their enemies drowned, do devoutly and publicly sing praise and thanks unto the Lord. Deborah and Barake do the like, judg. 5. And the jews being delivered from Hamans' treason. Hest. 10. they rejoice and keep a solemn day to sing praise unto God.  
Use. Well, let us apply this doctrine to ourselves, we are by God's blessing the true Church and people of God, professing the Gospel of jesus Christ truly▪ hating all superstition and Idolatry, and for this cause cannot want many enemies. The Papists the most subtle, cruel and malicious enemies of God's Church, have often set upon us, assaulted us, sought to have invaded our King and Country, as 88 By sundry treasons to kill our late Queen of famous and blessed memory: and to destroy our gracious King, Queen, and all his posterity. But amongst the rest, and above all the rest, none comparable to that last treason, which was most close and cunningly wrought, a long time in contriving, most bloody and devilish, most barbarous and savage, threatening and seeking to destroy and root out King▪ Council spiritual and temporal Magistrates, aiming at the utter subversion of ou● English Nation, both Church and Commonwealth.  
And surely if we consider well of i● I do not see in all the Bible, the like deliverance so wonderful and admirable.  
1. Being so long a time in hatching and contriving, with such secrecy and concealment.  
2. Being under the ground, in hell as it were, in a place under the earth, desiring darkness more than light, because the deed was evil.  
3. Being brought so near the execution of it, and never known nor suspected before.  
4. Being disclosed so strangely, even by one of the Traitors themselves, one of the chief Actors in the Tragedy.  
5. Being so general, so fearful and monstrous, that it should not have been to the destruction of one or two, but of the chief of the whole land, King, Queen, Prince, Nobles, judges, Bishops; in a word, the flower of the whole kingdom, the want of any one whereof, were a blemish to a state, and would bring a ruin to a kingdom.  
Now do as Ahashuerosh did, Hest. 6.1. cause the Records to be read, and Chronicles to be searched, Ancient and Modern, Divine or Profane, amongst the Turks or paynim: yea, if Hell keep any Records, search there, and see if ye can pattern this conspiracy, or match this danger.  
But there is no counsel against the Lord: Man's wisdom is foolishness unto him, his greatest strength but weakness, his life but a breath, and his honour but a blast.  
So then we see we have as great cause to render thanks unto the Lord as any people or Nation under Heaven. That 5 day of November is a day to be remembered, and never to be, forgotten, a glad and joyful day; and we ought every one in public and private, to stir up our hearts in thanksgiving unto the Lord: for it was the Lords doing, and ●t is marvelous in our eyes: It is the day which the Lord made for the glory of his name, let us rejoice and be glad in it.  
Now it is not enough to keep that day as an idle Holiday, to r●st from labour and work, to ring Bulls and make Bonfires, to give ourselves to eating, drinking, and swilling, to sports and pastime: for this is no honour unto God.  
But first our thankfulness must appear in a most reverent & thankful commemoration and remembrance of this so great and wonderful a deliverance: we must call it to mind, think of the greatness of it, we must speak of it to our children and posterity, and call upon them to be thankful: for the child that is yet unborn, is bound to bless God for it, Exod. 12.6.  
Secondly, we must sing Psalms of praise and thanksgiving unto God in token of thankfulness, and that publicly in the Church and Congregation of God's people.  
Thirdly, we must come together into God's house, to hear his word, and to call upon his name, and that is a special part of our unfeigned thankfulness.  
Fourthly, we must testify our thankfulness in most hearty and dutiful obedience, which is the greatest and the best sacrifice, 1. Sam. 15. and if thi● be wanting, all we do is nothing worth, Esay 29.13. So that for our general deliverance, there should 〈◊〉 a general thanksgiving in a general reformation of Church and Commonwealth, of our hearts and sinful lives: otherwise indeed we are unthankful▪ if still we live in sin and ●●b●llio●. Then (notwithstanding ●ur keeping a day, ringing of Bells, ●port and play) if there follow no reformation of our lives, we may justly fear a more dreadful judgement, if not utter ruin and desolation to follow. Now (alas) where is this use of God's mercy, & our deliverance, where do the people reform their lives, reform their ways, grow more religious, conscionable and careful to hear, read, pray in their families: it is but a wonder of nine days, men make little or no use of it, but to talk of it, and speak of it.  
And lastly, our thankfulness should beget in us an earnest hatred of Popery and superstition, so vile, self, mischievous, bloody and cursed Religion: to abhor it, to have nothing to do with it, but to abandon all the Relics of it: which that all estates and degrees of Men may do, the Lord grant for his mercy's sake, Amen.  
FINIS.