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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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