Exposition on the Seven Psalms of Repentance

The Argument of the PSALM.

THe Sixt Psalm is first in order of the Seven, containing a Preface, and the Psalm it self. The Preface contains the Author David, and the musical Instruments, and persons to whom it is concredit to be sung.

David was a chief sinner, who not only sinned in his person, but by his example made God's name to be evil spoken of, now he becomes a chief mourner for his offenses committed.

The Title.

HE commits this Psalm to the Master of Basses and Tenors to be sung, by these tunes which are called 〈 in non-Latin alphabet 〉 , the vndermost and middle. Ye see by this that Music hath ever been lawful, and esteemed among the Saints, & of great virtue to stir up the affections of men. The Harp of David banished the evil spirit from Saul: Elisha craved a Minstrill to remove his anger, yea it is alleged that by the sound of Music the Delphine is moved: it is very commendable if it be rightly used, for it is not only meet to stir up the affections to joy, but also to provoke them to mourning, for so heavy is our nature, that it craveth helps and supplements which may further us to the service of God, where by the contrary is force enough in nature to provoke it to evil, for this cause he commits it to the Base and Tenor.

To conclude this point, let no man contemn Music, seeing it is magnified in heaven amongst the Angels, the air is replenished with infinite variety of tunes and notes, the earth should imitate Angels, and not be inferior to birds, but be stirred up to praise God, yea and in hell there shall be sung that black Basse, the shouts of wicked men, who shall be forced to cry, The Lord is just in all his judgments.

The Division.

THE Psalm hath two parts, a Prayer, and a Triumph after Prayer. The prayer hath two parts, a deprecation of evil, in the first three verses, and a desire of delivery, in the next four. The Triumph and persuasion of obtaining his suit, in the three last.

The Use.

THIS Psalm serves for all persons who are either troubled in mind, or diseased in their bodies, or are persecuted by the wicked. If they peruse this Psalm, they shall find medicine to remedy and cure all.

VERSE 1. [Verse 1] O Lord rebuke me not in thine anger, neither chastise me in thy wrath.

[Doctr. 1] O LORD:] David being heavily vexed, hath his refuge to God, whose hands he felt upon him: whereby he would learn us, not to set our eye upon the instrument which afflicteth us, or the mid causes which deal with us, but let us look higher than those, to that Primum mobile, the eternal God, the first mover of them all, without whose special advice and determination, the Devil himself is not able to cause the least hair of our head fall to the ground , which David considered well (when Shimei railed at him) in saying, The Lord hath sent him: the like he thought at the death of his child. This Job acknowledged, when in his great distress he looked to God and said, We have received good things at his hand, why not evil also; the Lord hath given, the Lord hath taken, blessed be the name of the Lord. Whereby we are taught, [Use.] that when we are wounded, [Doctr. 2] [Simil.] we may go to one who shall cure us, even him who hath heaued us up, and cast us down again.

Next, David being in distress, runs to Prayer, for Prayer is the wings wherewith we must fly to the mountain of God in our tribulations, to hide our selves in his Rock (as a Dove) from the violence of the Hauke which pursueth us, yea oftentimes God sendeth us afflictions, to the end we may be provoked to prayer.

Rebuke me not] God hath two means by which he reduceth his children to obedience: his word, by which he rebukes them, and his rod, by which he chastiseth them. The word precedes, admonishing them by his servants whom he hath sent in all ages to call sinners to repentance: of the which David himself saith, Let the righteous rebuke me: and as a Father doth first rebuke his disordered child, so doth God speak to them. But when men neglect the warnings of his word, then God, as a good Father, takes up the rod and beats them. Our Savior wakened the three disciples in the garden three times, but seeing they could not waken, he told them that Judas and his band was coming to awaken them, whom his own voice could not waken. Many contemn the Word and Sacraments, and such gracious warnings, For which cause (as saith the Apostle) many are sick among you, many die also. And indeed many warnings have we received, but all in vain, and therefore the Lord hath been forced to apply some harder remedies, [Simil.] yea even to fire the filthy farsie of our sin.

But yet happy is that man that can be touched with any of them (where by the contrary it is a desperate evil where nothing can move) either with the Word, as David was when he said, I have sinned, or the rod, as the Prodigal, being pinched with famine, resolved to return to his father, and confess his own unworthiness. But alas, the Lord hath too great cause to complain of this age, as he did of the Israelites by his Prophet, while he says, I have smitten them with Mildew, Grashoppers, &c. and yet they have not returned unto me: and therefore it is to be feared that it befall to us, as to the Sons of Eli, who would not hear the voice of their Father, because the Lord would s • y them.

In thine anger.] David deprecates not God's rebukes or corrections, but that he would not rebuke him in his anger, neither chastise him in his wrath, by which he makes a manifest distinction between God's chastisements to his own, and his punishments to his enemies, for God strikes them both, but not with a like affection, as a father will correct his child and punish his enemy, being in a contrary disposition to the one, in which he was not to the other. It is true, there is a great similitude between a curse and a cross, and oftentimes God's children have been deceived thereby, and through his hard handling of them, have judged him to have become their enemy; but indeed there is great difference, as the one coming out of his love, the other out of his hatred, as a beginning of their everlasting pains.

And to the end ye may know whether they come from the hands of a loving God, or no, consider these marks and tokens.

First, if they lead thee to a consideration of thy sin, which is the ground and cause of them, so that thou lookest not to the instrumental or second cause, but to thyself, the cause of all, they come from the hand of a loving God.

Secondly, if these corrections and chastisements make thee leave off to sin and reject it, they come from a loving God.

And thirdly, if under thy cross thou run unto God, whom thou hast pierced, that he may deliver thee, and not say with that godless King Jehoram, Why should I attend anymore upon the Lord.

Moreover, the cross worketh in the godly a wonderful humility and patience, so that they submit themselves under the hand of the living God, that they under it may be tamed, and from Lions be made Lambes. The wicked either howl (as do dogs that are beaten) through sense of their present stroke, or if they be humbled and seem patient, it is coacted and perforce, as a Lion which is caged, and cannot stir. In a word, their affliction may well restrain their perverse nature, but it can never change, alter, nor renew it, it must be the power of God's restraining grace, which will renew man and mortify his affections. The Lord sanctify our corrections, that they may work in us a true conversion to our God, for which God hath laid them upon us. And let us desire his Majesty, that since he visiteth us every morning, and deals (to the outward appearance) more strictly with us, than with our enemies, that he may whip us with the rod of his children, & take not away his holy Spirit from us, as he doth from the wicked.

The thing that he deprecates here is the wrath of God, and therefore it falleth out naturally, that I should speak concerning the wrath of God.

The Philosophers said of old that there was neither wrath nor grace in God, and therefore that he neither rewarded his worshippers, nor punished those that contemned him. The Stoics affirmed that there was no wrath in God, because they considered nothing in wrath, but that which is corruptible and sinful, as to run after a beastly manner to revenge. But alas, these persons do not consider the difference betwixt the qualities that are in our sinful nature, and the essential properties which are in God: for he is angry and sins not. His anger is as pure as his mercy, for his Justice is his anger, but our anger is annexed with sin, and therefore evil.

The Scriptures themselves make mention of God's wrath, that he was angry against the Israelites, against the Sodomites, against Pharaoh, against Solomon, against the Jews, for the sin of Ioacham the son of Jehu. But it is to be understood, that the names of Furie and Anger are not in God secundùm affectum, that is, not according to the passion and affection (unto which God is not subject) sedsecundùm effectum, but according to the effect: as when God chastiseth sin, it seemeth to the sinner that God is in choler, and so he measureth God according to human sense.

The anger of God is threefold. 1. General, which is laid upon all men, for which cause the Apostle saith, we are all the children of wrath. 2. Temporary, wherein God is angry both against the sins of the elect & reprobate is this present life. 3. That eternal wrath, which the Apostle calleth the wrath to come: of which also John the Baptist speaketh, Who hath forewarned you to escape the wrath to come?

Those who are subject to anger, whom the Grecians call 〈 in non-Latin alphabet 〉 , they are suddenly passionate, and have three great infirmities in being angry: 1. 〈 in non-Latin alphabet 〉 , against those whom they should not. 2. 〈 in non-Latin alphabet 〉 , for matters they should not. 3. 〈 in non-Latin alphabet 〉 , more than they should be, which three fall not into God, for his wrath is only against sinners who do transgress his Law, not against the righteous, as a just Judge being angry at malefactors. Next, his anger is one y against sin, for he hateth not his own creature, but the corruption of sin that destroys his creature. And thirdly, the whole Scriptures testify unto us, that he doth moderate and temperate his wrath, that in his greatest indignation he hath remembered mercy, and hath not prosecuted with the extremity and rigor of his justice.

But ye must remember, that as his grace is very great, so his wrath is very heavy: And therefore saith the Psalmist, Who knoweth the weight of thy indignation. The wrath of a King is as the roaring of a Lion: as the wrath of King Nebuchadnezzar King of Babel, was great and the fire very fearful. But the three Children feared not so much that temporal fire, as the fire of the angry countenance of God, himself being a consuming fire and an everlasting burning: A fire is kindled in my wrath (saith the Lord) and shall burn unto the bottom of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains, &c. Then since we will be loath to under-lie the wrath of a King, ought we not to be careful and circumspect, that we come not under the danger of the highest wrath? The anger of a mortal King reaches and extends to the bodies, goods, and posterity of the offenders; but the anger of God reaches further, even to the soul. The anger of a Prince is finite, and will have an end, but God's anger is infinite and endless, as himself is, The breath of his nostrils as a river of brimstone will kindle Topheth prepared for the King. But woe will be to those that for fear of any earthly Prince or Monarch, come under the indignation and wrath of God.

All sins offend God and provoke him to anger, but there are some pointed out by Scripture, whereat he is more offended, as Witchcraft, Idolatry, Hypocrisy, &c: yea, those which seem lesser sins to us being multiplied, and not repented for, will also kindle him to anger: yea more, what ever sin we commit, God will be angry at it and offended therewith, not that he c • n receive any evil by our evil doing, more than he gets good by our well doing; but he is angry that we should undo his Image in us, and because of our own damnation. As a father is offended at his son, not for any wrong coming to him, but to see his own image before his eyes, and a part of his own nature destroying it self.

Neither chastise me in thy wrath] The duplication of the word anger, and heat or fury, showeth unto us that David apprehended deeply God's indignation, for there are many (alas) who do think little of it, but a heart afflicted and mortified will redouble the grievance, and think more and more of his Majesty's anger.

But it may be asked, [Object.] how God saith there is no anger with me, and here David craves to be exempted from his anger? I answer, He hath no fleshly anger, [Answer.] such as proceeds from rash judgment, or the corruption of man; but he is angry and sins not, when he is only angry at sin: for it is certain, that God will be angry at nothing in his creatures, but only sin which bringeth man to destruction: for as if a father saw a serpent in his child's bosom, he would hate the serpent notwithstanding his love to the boy: [Simil.] So we are God's children, he loves that which he made of us our body and soul, and hates that which the devil hath put in us, our sin.

And as the anger of God differs from the anger of man, the one being grounded upon partial affections of the corrupted heart which is offended at anything which crosseth it, the other being only moved at sin: So they differ in continuance; for God's wrath lasts but a moment, slow he is to conceive a wrath, and ready to pardon. But the anger of man on the contrary, ariseth upon the smallest motives, and it cannot cease till it be converted into malice, as at last the serpent becometh a fiery flying Dragon. [Simil.] Therefore let us imitate God in our anger, observing that rule of the Apostle, Be angry, and sin not. Let us be angry at nothing but sin in our selves and in others. And again, Let not the Sun go down on our wrath, In the mean time, Let us remember that there is nothing more terrible than the wrath of God: And therefore let us walk in fear and trembling before him who is able to kill both body and soul. Are they not then desperate, and miserable men, who at every word cry, that the wrath of God be upon them, and the vengeance of God upon their neighbors; alas, one day they shall feel the dint of that wrath, when they shall be forced to cry, O mountains cover, and O hills hide us from the face of that terrible Judge.

VERSE 2. [Verse. 2] Have mercy upon me, O Lord, for I am weak: O Lord heal me, for my bones are vexed.

[Doctr. 1] HAue mercy:] To fly and escape the anger of God, he sees no means in heaven or in earth, and therefore he retires himself to God, even to him who wounded him, that he might heal him. He flies not with Adam to the bush, nor with Saul to the Witch, or with Jonah to Tarshish, but he appeals from an angry & just God to a merciful God, & from himself to himself. The woman who was damned by King Philip, appealed from Philip being drunken to Philip being sober. But David appeals from one Virtue, Justice, to another, Mercy. There may be appellation from the Tribunal of man to the Justice seat of God, [Use.] but when thou art indicted before God's Justice, whither or to whom wilt thou go, but to Himself, and his Mercy-seat, which is the highest and last place of appellation? I have none in Heaven but thee, nor in earth by thee.

[Doctr. 2] Next, observe what David craves, Mercy:] whereby we may perceive that he was brought to a consideration of his own misery, or else he needed not to have asked for mercy. Then it is necessary, that to the end we may the more effectually crave pardon, everyone of us first have a sense and f • eling of our own sin and misery. [Use.] The woman of Samaria sported herself with the offers of the waters of life, which Christ Jesus offered her out of his own blessed mouth, until the time be objected her sins to her, then she received them gladly, & communicated them to the whole City; so did the Magdalene, Peter, Manasseh, Paul, and so have and must all penitent sinners do; so necessary a thing it is to feel our own miseries, that the mercies of God may be more welcome and sweet unto us. And therefore it is but an idle voice when men call for God's mercy, not having the least remorse for their sin. The Pharisee needed not Christ, as the whole need not the Physician. God give us then the spirit of repentance, that we may mourn, to the end we may be comforted.

As for the Mercy of God, to me to speak thereof it is impossible, yea to express the height, breadth, depth, and length thereof, as impossible as if I should reckon the number of the sand of the Sea; yea all the creatures, Angels and men, if they would bend their wits, they were not able to express the least part of the mercies of our God, for they are finite creatures, and he an infinite God, whose mercies are innumerable and infinite: yet according to my human capacity, what I have conceived and do believe of his mercy, that I will deliver to you. And as I spake before of his wrath and anger that endureth but for a season, I will entreat of his mercies which endure forever, and which are above all his works, himself also being styled, The Father of mercies.

His mercies are either General or Special, Temporal or Eternal. His General mercies are those benefits which he bestows upon all mankind, as well elect as reprobate: whereupon our Savior showeth unto us, That he maketh the Sun to shine upon the good and upon the bad: and thereupon he inferreth, Be merciful, as your Father in heaven is merciful. So that these same External benefits are to the reprobate unseen and vnfelt benefits and mercies.

The Special mercy is the remission of sins, which he bestoweth upon his own children allanerly. So that as Abraham gave gifts to the children of the Concubines, and reserved the heritage for Isaac his son; and as Helcanah gave to Peninnah a portion, but unto Anna a worthy portion: So God gives riches to the wicked, but only grace to his chosen children.

The Temporary mercy is the forgiveness whereby he pardons the sins of the reprobate, and out of his clemency deferies their temporal punishments, to make them the more inexcusable, as he did to the Ninevites, and to Ahab.

But that Sempiternall mercy is that whereof the Apostle speaks, That God who is rich in mercy, for his great love, by which he loved us, when we were dead in sins, hath quickened us in Jesus Christ, to make manifest in the ages to come the riches of his grace.

This mercy flows from himself, and he extends it to whom he pleaseth, and it is so sure and constant, that he can deny himself as soon as he can alter his mercy towards any whom he hath received under his favor. And this constancy of his mercy is a sure hold, to which all troubled consciences may retire.

[Use 1] This should encourage all poor sinners to run to him, where there is sure and perfect Physic to be found, innumerable riches to the poor, eye-salve to the blind, &c. Think ye that your sins are of greater weight than his mercies? or that the gold of his goodness in thee, cannot ouersway the dross of thine own sinfulness? Hath not the Lord sworn that he delights not in the death of a sinner? will he falsify his word, belie his promise, or is he like man that he can repent?

[Use 2] And again, as this his mercy should inarme us against despair: so on the other part we should take heed that we presume not too far, by abusing his mercies, and making them a cover for our wickedness; so that a false persuasion of mercy, maketh us live as we please: no no, there is no mercy for an impenitent sinner. The mercy of God should lead thee to repentance, and thou on the head of it shouldest not entertain and nourish thy sin.

[Use 3] Further, as thou hopest for mercy from God, so likewise give thou mercy to others, flowing from that mercy which thou hast received from God; I will have mercy, saith the Lord, and not sacrifice. Therefore since it shall be an undoubted token of thine election, that thou hast received mercy from God's hands, try if thou findest thyself unfeignedly disposed to forgive others whatsoever, yea even the greatest faults committed against you, for that is the ointment running down Aaron's beard to the hem of his garment.

Moreover, ye see that David doth not present his merits, which might redeem the filthiness of his sins, (as the Papists think) neither yet prayers, [Reas. 1] praises, alinesdeeds, victory over God's foes, wherein he was frequent, but he leaveth them all as a broken reed, to the which he could not well lean in the day of his spiritual temptation (as he confesseth oftentimes in the Psalms) and hath his only refuge to God's mercy. The merits of men (alas) what are they? The best works we do are so full of imperfections, that there is more dross than gold in them: [Simil.] What man would be content for good gold to receive such coin, as is near by altogether dross? and think ye God for his perfect Law, which he gave us to observe and do, will receive our imperfect works?

[Reas. 2] And albeit they were perfect, yet are they not of us, for all good gifts come from the Father of lights. Cùm numero merita mea, (saith Augustine ) enumero dona tua: When I number my merits, I reckon thy gifts▪ What have we, that we have not received? Why then glory we, as though we had not received them?

[Reas. 3] Thirdly, although our works were perfect, yet are we bound to do them, by virtue of our Creation, Redemption, Sanctification, Preseruation; and if bound to do them, what deserve we then?

[Reas. 4] Finally, he is an infinitely perfect God, how then can we think our base deeds (though they were our own) can merit? for we ought to do good works to serve, not to deserve; they are the way to the Kingdom, not the cause thereof.

But how is it that David sometimes protests of his innocence, and desires God to judge him according to the innocence of it?

This is to be understood of his innocence before men, [Answ.] to whom he did no wrong▪ as to Saul, Absalom. A hitophel, Doeg, &c. But not before God, in whose sight shall none that liveth be justified, if he enter into judgment with them, as David confesseth.

What mad doctrine is it then, [Use.] which teacheth men that there is any worthiness in them, since the heavens are not clean before him, yea & he hath found folly in his Angels?

[Doct. 3] David under the name of Mercy includeth all things, according to that of Jacob to his brother Esau, I have gotten mercy, and therefore I have gotten all things. Desirest thou anything at God's hands? cry for mercy, out of which fountain all good things will spring to thee. The blind men seeking their light, cried, Have mercy upon us, thou son of David. The Canaanite, who had her daughter possessed, cried, Have mercy upon me. If ye have purchased the Kings pardon, then ye may enjoy the privileges of his Kingdom; if ye have mercy, ye have all that God can give you; ye have title to Christ, to the heavens, to all the creatures, yea and are freed and delivered from the prison of hell.

For I am weak] The arguments which he useth, that he may obtain mercy, are taken from his own unworthiness and miserable estate, For (saith he) I am weak. This is the general word, under which be comprehendeth all his pains, and this he explicates by the division of them, in his bodily pains in these words, My bones are sore troubled, and his spiritual temptations in the beginning of the third verse, My soul also is sore vexed.

But before I handle the argument, mark the coherence of this second part of his suit with the former. In the first he craved mercy, in this he craveth a cure and remedy for his corporal pains. First he desires to be freed of the bonds of his sins, then of his trouble. This is the order of God's curing, that first he cures the spiritual diseases, next, the bodily pains Hezekiah first weeped for his sin, turning him to the wall, and God for gave it; and then commanded Isaiah to take a lump of dry figs and cure him. And Christ said to the sick man, Son thy sins are forgiven thee, and then, arise and walk. It is a double mercy, when God hath first loosed the bonds of thy sin, and then the bonds of thy disease, and a double judgment when he hath loosed thee from the bonds of thy sickness, and left thy soul bound with the chains of sin, for then thou are reserved for a further judgment. That delivery is only profitable to thee, when God hath freed thee from thy sin, and from such plagues as follow it.

Ye see out of these words, that it is very lawful to crave corporal health, it being a benefit of God. And at this time it is certain David was under some heavy sickness in body, [Doct. 4] as well as he was pressed down under the weight of God's wrath for his sin, contrary to the judgment of Bellarmine, writing upon the Title and Argument of this Psalm, thinking it only to be the opinion of the Rabbin's and their followers. Albeit Loranus the Jesuit be contrary to him, writing upon the third verse of this Psalm, and produceth Lyranus, Innocentius tertius, Theodorus, Antiochenus and Caietane, who in this, are all of one judgment and opinion with us. And why may they not agree together, that a man being distressed in body and troubled in conscience, may repent and mourn for them both? The beginning of the two & thirtieth Psalm sets down his bodily pains which he sustained in his flesh: Whereupon ye may perceive, that albeit David was a strong man, yet sin is able to cast him on his back. He overcame Goliath, yet sin overcometh him: Lust vanquished him whom the sword could not overcome. Sin debilitateth man, and taketh all strength from him: and so it befell to Sampson, who smote a thousand Philistines, and yet one Whore del • uered him bound to them. Every sin weakeneth man, but especially the sin of Adultery, which doth enfeeble man's nature, and abate his strength, that it maketh him effeminate and womanly hearted. Alexander the Great being bewitched with the pleasures of Drunkenness and Whoredom, suddenly made an end both of his life and conquest; yea how many other heroical spirits have been wasted therewith! Therefore learn all to abstain there-from, otherwise it will bring you low, waste your body, conscience, substance, name and posterity. [Doctr.]

But behold what Rethoricke he useth to move God to cure him: I am weak; an argument taken from his weakness; which indeed were a weak argument to move any man to show his favor, but is a strong argument to prevail with God. [Simil.] If a diseased person would come to a Physician, and only lament the heaviness of his sickness, he would say, God help thee: [Simil.] or an oppressed person come to a Lawyer, and show him the estate of his action, and ask his advice; he would answer, that is a golden question: [Simil.] or to a Merchant to crave raiment, he will elther have present money or a surety: [Simil.] or to a Courtier for favor, you must have your reward ready in your hand. But coming before God, the most forcible argument that ye can use, is your necessity, poverty, tears, misery, unworthiness, and confessing them to him, it shall be an open door to furnish all things that he hath to you: for which cause the Spirit saith, All ye that are destitute of under standing come to me, and everyone that thirsteth come to the waters, and ye that have no silver come buy and eat; come I say, buy wine and milk without silver, and without money. And our Savior himself cried, Come unto me all ye that are weary and loaden with sin, and I will ease you. Martha said to Christ, Behold, he whom thou louedst is sick; that the mention of his▪ sickness might have moved him to revive her brother.

The tears of our misery are forcible arrows to pierce the heart of our heavenly Father, [Reas. 1] to deliver us and pity our hard case. The beggars lay open their sores to the view of the world, [Simil.] that the more they may move men to pity them. So let us deplore our miseries to God, that he with the pitiful Samaritan at the sight of our wounds, may help us in due time.

O Lord heal me: ] David in the first verse of the Psalm, desired that the Lord would not punish him in his heavy displeasure and wrath: and in the former part of this verse he asketh of God that he would have mercy upon him, and forgive him those sins that had provoked his wrath and indignation against him: and now in the latter part he desires that the Lord would heal him. Everyone of these things were so necessary to David, that lacking any one of them, he thought himself unfortunate, he felt the wrath of God, and therefore desired the same to be removed: he had offended, and therefore desires mercy: he was fallen into a most dangerous sickness, and therefore desires corporal health.

Ye see here that the best of God's children are subject to diseases, as well as others, [Doctr.] for seeing the root of sin is in them, and the fountain of that sinning sin, what other bud can it produce, or what spring can flow therefrom, but miserable destruction of our nature? Therefore when we see good men heavily afflicted with diseases, let us remember that saying: Blessed are those that judge wisely of the poor, and also be careful lest through our sins we provoke the Lord to pour the like upon us; which if he do (as we justly deserve) then by prayer to run unto the Lord with David, and cry, Lord heal me.

For my bones are sore vexed: ] He showeth how he is made weak in both his parts, his body in these words, his soul in the next verse. [Doctr.] So sin undoes the whole man, and every part of him, so that as the soul lusts, and the body executes and practices the foul desires of the soul, so both are punished; he who sinneth in both, is punished in both.

Setting down his bodily diseases, he comprehendeth them under the trouble of his bones: for as the greatest strength of man is in his bones, so his greatest pain is the pain of the bones, which exceedeth the pain of the flesh, as experience in the tooth-ache, or breaking any other bone teacheth: for albeit the bones of themselves are senseless, yet not so the membrans and tunicles that compass them. Always the Scriptures of God do express both the greatest strength and joy in God's worship, and the greatest pains and afflictions to the bones, as all my bones shall say, O Lord who is like thee, and the bones which thou hast broken shall rejoice; that is, the whole strength of my body shall be bent upon thy service. And again, He hath bruised all my bones as a Lyon, and all my bones are out of joint, and there is no peace in my bones: And God keepeth all their bones, and while my bones are broken: and send a fire in my bones: and thy bones shall be filled with the sins of thy youth.

Observe first out of this place, what a misgouerned health bringeth to man; it destroyeth our nature, our pleasure becometh our displeasure. Our old bones inherit the sins of our youth; which have wasted and consumed us, as the moth doth the garment. The poison and venom of the Asp is received with great sweetness, but it overcometh the body by destroying man. So is sin. Can there be a rush grow without water, or sickness where there is no sin? Search down to the bottom of thine heart, and thou shalt find the fountain of the evil to be within thee, that thou mayest purge it by unfeigned repentance.

Next consider, [Doctr.] that as this his ficknesse comes from God, so he turns to him for remedy. Diseases are God's arrows shot by his own hand; why should we not then with Hezekiah turn to the wall, and mourn to him that he may help us? For so skillfully deals the Lord with us, that he cures our sins by our diseases and visitations, albeit they spring out of sin; as Physicians do, curing the sting of the Serpent, by the ashes of the dead Serpent: so by the bud and fruit of sin he cures sin; and God is so infinitely wise, that he applies that kind of disease to his patient which is fittest for such a sin. And indeed as there be monstrous sins fallen forth in this ourage, which the former ages knew not; so likewise hath the Lord punished them with unwonted sicknesses upon men's bodies, whose nature Galen, Hippocrates, or the best Physicians have never yet discovered. And therefore the Lord remove from us these sins, that he may take from us these judgments, but namely the contempt of the Gospel, Word and Sacraments (for which many are tied to the bed of sickness) and this abominable Apostasy from God's truth to Idolatry, which God is like to punish fearfully by desertion.

Mark finally, that the word according to the Original, signifieth not only a troubling or obstupifying, but also a shaking or trembling, of which the Poet saith,

That is, The cold trembling ran thorough the deepest bones. This teacheth us, [Use.] that sin can shake the strongest part we have, for if our bones were stones and mountains, yet if sin cease on them it would shake them asunder.

VERSE 3. [Verse. 3] My soul also is sore troubled: but Lord how long wilt thon delay?

[Doctr. 1] NOw he expounds the other part of his sorrow, which is a Spiritual disease, the troubles of Conscience, far greater, yea and more importable than the other: for as the soul is a more subtle and Spiritual substance, beginner of all life and motion in man, it must feel the self more when it is troubled and wounded, I will therefore by the help of God entreat here about the trouble of Conscience, and deduce it in all particulars, that if it please God at any time to waken your conscience, ye may have remedy in time to pacify it.

[Doctr.] My soul: ] Yokefellowes in sin are yokefellows in pain; the soul is punished for informing, the body for performing, and as both the informer and performer, the cause and the instrument, so shall the stirrer up of sin and executer be punished.

But here appears first, that as a man hath a body, so likewise hath he a soul, and as the one is pained, so likewise is the other. And yet (alas) there are many who think they have not a soul. There were Sadducees who denied that there were spirits, these were Sadducees by profession, but this Age hath the like by action. The wicked have said in their heart, there is not a God: and therefore seeing the soul sinneth, of necessity; the unlawful pleasures thereof must be punished with lawful pains: for it is better to suffer a short and momentary tribulation in this world to subdue sin in us, than to under-lie eternal punishment of the soul in hells fire.

But before we can speak of the trouble of the soul, let us find out, when the soul is in a good constitution and at peace. The peace of the soul, is the tranquility of the mind upon the assurance of God's favor in Christ: Being therefore justified by faith, we have peace with God in Christ Jesus. Grace begins and brings peace, and therefore these two are always conjoined, Grace and peace from God the Father. Let no man think to get that peace that passeth understanding, but by God's free mercy and forgiveness of sins. But there be many that cry peace, peace, and say unto the Lord (as Joram said to Jehu ) Is there peace? To whom he shall answer, What hast thou to do with peace? and as there is a great and apparent similitude between sleeping and swouning, the senses being then both closed: yet is there great contrariety, the one being the messenger of life, the other of death; So is there betwixt the peace of the godly like a refreshing sleep, and the counterfeit security of the wicked leading them to eternal pain with the rich Glutton: so their peace is worse than any war that ever was. Jonah was sleeping when the tempest was raging, and the waves were overwhelming the ship; so men are in security when God is pursuing them in his judgments: It were good we were wakened in time. [Simil.] Party gold hath a similitude with true gold; so security a great appearance of true peace. But by these tokens ye may discern the one from the other.

First, consider who made thy peace with God, was it thy Peace-maker Jesus Christ? or is thy agreement made by any creature? or trusts thou by thy merits to be at one with God? all things in heaven or in earth are reconciled by his blood; He is God's well beloved Son in whom he is well pleased. He is the author and finisher of our faith. He hath broken the partition wall. He hath brought peace to them that are far and near. He is the God and Lord of peace, the King of Salem, by whom the Saints sought peace. The Virgin called him God and Savior. And Paul saith, I thank God through Jesus Christ. And Peter, To whom should we go? thou hast the words of eternal life. And John, If any man sin we have an Advocate. Why then should we seek reconciliation by them who could not purchase it to themselves but by him, and sendeth us to him in all their writs? Hypocrites, Pharisees, would ye extol the servant with disgrace of his Master, seeking not his honor, but your own gain? God help the poor Papist, who seeketh lying vanities, forsaking God's mercies.

Next, thou must observe the form how thy peace was wrought, for if thou hast gotten peace to thy conscience, first, no doubt thou hast found a warfare, and a battle, the flesh rebelling against the spirit, nature against grace: Esau and Jacob must strive together in the belly of Rebecca, and after a mighty combat the elder served the younger. The Israelites found peace, but after many and sharp battles, with much shedding of their blood. First you must see Hell, then Heaven. Repent, saith John the Baptist, and then he addeth, for the kingdom of Heaven is at hand: we must first come to the Mount Sinai, where the sound of the thunder, earth-quake, lightnings, smoke, and other such like things are, and then to Mount Zion, the New Jerusalem, the Vision of Peace: for if ye see not God first in the throne of his Justice, ye will never see him on the throne of his mercy. The devil Reprobates in a cradle, and lets them never see hell till they be in it, as the Prophet led the Aramites into the midst of Samaria, before their eyes were opened, and they knew where they were.

Thirdly, remember what was the instrument by which peace was wrought in thy conscience.

There is no instrument under heaven that can bring peace, but the word of God conveyed by the mouth of his servants, of which is said, O how beautiful are the feet of those who bring the glad tidings of peace: it is the Gospel of peace, the instrument of reconciliation, he giveth by their hand, the wand of Peace, by which the King receives thee in his favor. Ye who contemn the word and the Ministers thereof, think ye to get peace, but by them? Christ commanded his Apostles to whatever house they come, leave their peace there; and if the Son of peace be in that house, their peace shall abide; if not, depart. God's servant ever bringeth peace with him, and reconciles men with God, with men, with heaven, with earth: therefore welcome him to thy house, as thou wouldst welcome his Master. He that receives you receives me. O graceless generation of men, who dislike God's servants, and gladly would welcome this devil coming by Jesuits.

Finally, try how thou hast entertained that peace: if it be truly purchased, thou wilt use all the means thou canst to nourish it, and whatever may break it, that thou wilt eschew, which is namely sin, which for this cause thou wilt fly, and avoid, both in thought, word and deed, wherein thou mayest offend God's divine Majesty, imitating therein the example of those who once have felt a dint of the wrath of their Prince, and being reconciled to him, will be loath to offend him again: [Simil.] So thou once being at peace with God, labor to eschew all occasions whereby thou mayest displease him. And thus much concerning the peace of the soul.

Now let us see how it may be disquieted, in the mean time considering with our selves, that sometime the soul when it is disquieted, is not in worse case with God, but he maketh it to be like the pool of Bethesda, which being troubled by the Angel was a present remedy unto such as were cast thereinto: even so the pool of the conscience being troubled, God oftentimes cureth the man who is cast into that trouble; and therefore no man ought to think the worse of any Christian who is thus handled.

The true trouble of Conscience is made by God's goodness to his children, a singular medicine to purge their soul which is disquieted: for even as in the natural constitution of man's body, when the corrupt humors strive to extinguish the natural power of his life, and do trouble his stomach marvelously, the Physician to help nature for expelling of those humors, giveth the Patient medicine, which with great a do & molestation of the person in the end bringeth health. So when sin and grace are combating in the conscience, [Simil.] God out of that trouble marvelously bringeth and unexpected health. Neither must men think trouble of Conscience to be a mark of a reprobate, but rather of one, whose conscience is so tender and thin-skinned and strait, that it can abide nothing which separateth God from it: like as a most loving wife who is so far addicted to please her husband, that she can abide nothing, no not in her very look to offend him, and that the change of his countenance is very death unto her, his absence hell; so it is the greatest trouble that ever a man can feel in this world, to be put upon the rack of God's anger, yea and most represents the pain of hell, which made Solomon say, But a troubled spirit who can bear?

There be many things which trouble the soul (which is not the trouble of conscience; for then properly the soul must be troubled with some spiritual cause) for oftentimes because of its conjunction with the body, it is affected with the miseries thereof, and namely with these four.

First, the soul is pined pitifully with the care of these worldly things, which turmoyle her night and day, that she can get no rest; for which cause our Savior calleth them thorny cares (because they prick men through the heart) and so oft forewarneth men, that they be not vexed therewith: if these men who had this excessive care were troubled in conscience, I think the world would be full of them. Indeed I think ouergreat care which is Avarice, as it is the root of all evil; so when thy conscience shall be once stirred, it will become thy greatest torment, so that thou shalt loath those riches which before thou louedst. Therefore let all your care be drawn to seek that onething, how ye may serve and seek God, and eschew sin, which is one of the marks of true repentance.

The second thing which troubleth the Soul is Anger, which is like a fire burning it up, which if it continue will consume it. This is a most dangerous evil, of which Job saith, Anger killeth the fool, and Envy the idiot. For remedy against it, it is best to embrace David's and Paul's exhortation, Be angry and sin not: and this ye may do, if all your anger be converted against sin.

The third is Sorrow, which is a passion wearying the Soul, and pressing it down, contracted of some worldly losses, of goods and children; and yet this is not the trouble of which I speak. But to remedy this, it is good that all our sorrows may be for sin and the offense done to God.

And lastly, fear shakes the soul as an earth quake, when it is afraid for any corporal danger, of whom it is said, The wicked are smitten with fear, and flee when none are pursuing them. But to amend this, it is requisite that our fears be reduced to this principal fear, that we fear to offend God, and this fear will free us from all our fears.

The trouble of conscience then cometh only for sin, and for the absence of God from the soul (for when he is present, it can see no sin) his presence is as the Sun-beams chasing away the clouds of our sins, but when he obscures himself, then the soul sees her sins, and perceives and feels him absent: out of which two ariseth that which we call the trouble of conscience, which is a felt desertion of God, wherein the creature by a spiritual eclipse seeth not the Creator in the mirror of the Gospel, neither thinks that his promises appertain to them, neither finds God hearing their prayers, neither feels comfort in the Word and Sacraments, neither finds God blessing him in his actions, but as a man left to himself, and a prey to the Devil, except God support him. He sees the heaven as a fire above him, and hell as an open gulf beneath him, men and Angels his enemies, and the deuds his burials. Behold in what a case this man is in, [Simil.] even as a child left in the wilderness by his parents, to be a prey to wild beasts, so is a soul deserted of God.

But because I have spoken at great length of the trouble of Conscience it self, of her causes and ends, of her diseases and remedies in my book of Meditations on the seven days, I refer the Reader thereto, not willing to use any repetition.

But Lord how long: ] Now ye have heard both the corporal diseases of David, and spiritual, that as his body and soul mutually sinned, so both were mutually pained, and both again cured, albeit not so soon as David desired, and therefore longing for the Lord's presence he subjoins; But Lord how long wilt thou delay? Which is an abrupt interrogation, when through the vehemency of his perturbation he curreth his speech; which the Orators by a figure call Aposiopesis, when men cannot utter clearly and fully their mind, through the greatness of their grief. The like whereof we have in the 13 Psalm, How long wilt thou forget me, O Lord; forever? and, Lord how long wilt thou be angry, forever? and, Lord how long wilt thou hide thyself, forever? O Lord, how long shall I cry, and thou wilt not hear? And the souls that were under the Altar slain for the testimony of the truth, cry, How long Lord, holy and true, &c. Out of this we have these three things to observe.

[Doctr.] First, that there is an appointed time, which God hath measured for the crosses of all his children, before which time they shall not be delivered, and for which they must patiently attend, not thinking to prescribe times to God for their delivery, or limit the holy One of Israel. The Israelites remained in Egypt till the complete number of 400 years were accomplished. Joseph was three years and more in the prison, till the appointed time of his delivery came. The Jews remained 70. years in Babylon. So that even as a Physician appointeth certain times to the Patient, both wherein he must fast, and be dieted, and wherein he must take recreation: So God knoweth the convenient times both of our humiliation and exaltation.

Next, ye see the impatience of our nature, in our miseries, our flesh still rebelling against the Spirit, which oftentimes forgetteth i • self so far, that it will enter in reasoning with God, and quarrelling with him, as we may read of Job, Jonah, &c. and here also of David.

Thirdly, albeit the Lord delay his coming to releene his Saints, yet hath he great cause if we could ponder it: for when we were in the heat of our sins, many times he cried by the mouth of his Prophets and Servants, O fools! how long will you continue in your folly? and we would not hear; and therefore, when we are in the heat of our pains, thinking long, yea every day a year till we be delivered, let us consider with our selves the just dealing of God with us, that as he cried and we would not hear; so now we cry, & he will not hear.

VERSE 4. Return ô Lord: deliver my soul: save me for thy mercies sake.

DAVID before hath used some arguments to move the Lord to deliver him from his present troubles: the first whereof was taken from his infirmity; the next, from God's mercies, having an object before them, his miseries. Now he goes forward in a repetition of his request, desiring God to return to him.

Return ô Lord.] These words presuppose that in his temptation God was alienated from him, [Simil.] and went his way: as when a Physician goeth from his patient. And again, that he had felt God's presence sensibly before this his absence, not that God indeed at any time useth to absent himself from his elect, but to their conception and judgment he seemeth to do so, when they feel not the tokens of his presence at some time, for their humiliation; as the Sun goeth not out of the firmament, [Simil.] suppose he be obscured by the clouds ouercasting, or some other impediments natural. So albeit the clouds of our sins and miseries hide the fair shining face of God from us, yet he will pierce thorough, & dissipate these clouds and shine clearly upon us in his own appointed time. God is said to return to us, not by change of place, for he is in all places, but by the dispensation of his gracious providence, and a declaration of his new mercies and benefits toward us. Such a returning God promised to Abraham, I will certainly come again unto thee according to the time of life, and lo, Sarah thy wife shall have a son. So he promised to return to the Israelites to do them good, and he will turn again and have compassion upon us: and, return unto me, and I will return unto you. And James the brother of our Lord, Acts 15.16. bringeth further a sentence out of the 9 of Amos, After these things I shall return, & restore the Taberuacle of David. Therefore as David hath lamented the absence of God in the former verse, in this he desireth a sign of his presence to be given to him. Herein stands our happiness, if God look favorably upon us, for then all things prosper well in our hand.

But because I have spoken largely of the presence and absence of God from the soul, in my Book on the seven words which our Lord spake on the Cross, and namely upon the fifth word, My God, my God, why hast thou forsaken me? whither I refer the Reader who is desirous to understand anymore of this subject.

Deliver my soul.] This clearly declareth that David hath been in some extreme dangers both of his spiritual and corporal enemies, from which he could not be delivered, but by the mighty hand of God, who behooved to do violence to his enemies, even as David himself delivered his fathers sheep from the claws of the Lion, and paws of the Bear, and smote them both. So it is miraculous to consider in how desperate perils and dangers good men will be cast, wherein no doubt they would perish, if they were not supported by the mighty hand of God. [Doctr.] Observe farther, that it lieth not in the power of any man to deliver himself, for salvation only belongeth to the Lord, yea, whether he work our delivery mediately or immediately, always he is to be praised.

I find that the name of Jehovah is five times mentioned in this prayer, which is emphatically done, being a great testimony of the certainty of his knowledge, that he knew assuredly upon whom he called, not upon an unknown God, but upon him who manifested himself to Moses under the name of Jehovah, whereby his faith was greatly strengthened, having assurance of delivery by him who only is, and gives being to others, & makes his promises to be extant; and the sweet name of Jehovah is so comfortable to a Christian, that in the midst of dangers, yea at deaths door, it will not only temper the bitterness of affl • ctions, but also quite take them away.

Save me:] This ingemination of his prayer, to be delivered from death, would presuppose that David was over-much afraid of death, when as the faithful should not love this life overmuch, neither fear death above measure, but ought to say with the Apostle Paul, I desire to be dissolved and be with Christ. And again, My life is not dear to me, that I may finish my race with gladness: as also when Agabus prophesied of his bonds, the faithful of Cesarea requesting him not to go to Jerusalem, answered; What do ye weeping and breaking my heart, for I am not only ready to be bound, but also to die at Jerusalem? I answer. David desired the continuation of his life to settle the kingdom in Solomon's person, that the promises of God might be confirmed, and that himself might have longer space to give better proof of his repentance and service of God. Paul again by his death knew that he should glorify God more, and edify his Church: so then it is lawful either to seek life or death, providing we seek after God's honor, and to the end that Christ may be to us in life, and in death, advantage.

For thy mercies sake:] In the duplication of his suite, that the Lord would save him both in body and soul, he leans upon his first ground, that is, the mercies of God, he renounceth his own merits, and only takes him to God's mercy, which Bellarmine writing upon this place, (though slenderly, and not beseeming such a Scholar) doth confess, albeit against himself in his controverted places ; O the great power of the truth. It behooveth a liar to be mindful, for that Jesuit hath contradicted himself in many places, which is evidently known to the whole world: as also, he lets us see the absurdity of the Papists, who in the decree of the Council of Trent in the Roman Breuiary, printed at the command of Pius Quintus, at Antuerpe, 1594. saith, Maria mater gratiae, mater misericordiae, tu nos ab host protege, & hora mortis suscipe: that is, O Mary the mother of grace, the mother of mercy, protect thou us from out enemies, and receive us at the hour of death.

VERSE 5. For in death there is no remembrance of thee: in the grave who shall praise thee?

FOr in death:] The third argument by which he would move the Lord to deliver him, is taken from the end of his suit, to wit, that he may praise God: this he doth illustrate by the contraries, If I die, I shall not remember thee nor praise thee, therefore let me live that I may do it. Bellarmine and Lorinus, two Jesuits, do expound this, not of temporal death, which David feared, but of eternal death, warranting themselves by men of their own sect, such as Bonaventure, Lyranus, Hugo Cardinalis, Campensis, Leo Papa, Cassiodorus, and the rest of that Order, who against Scripture, Conscience, Grammar, Logic, Nature and Sense, have perverted and thrown the word of God, yea being blinded themselves, they willfully study to blind others. For there are sundry places of Scripture, specially in the Psalms, which clear his mind in this matter, and in which he expounds himself, and what he meaneth by this death, and this 〈 in non-Latin alphabet 〉 Read the thirtieth Psalm and the ninth verse, What profit is there in my blood, when I go down to the pit? shall the dust give thanks unto thee? or shall it declare thy truth▪ Lyranus and Bellarmine upon this place cannot deny, but that here is to be meant of a corporal death, for there is no dust in hell So likewise Psal. 88.10. Wilt thou show a miracle to the dead, or shall the dead rise and praise thee? SELAH. shall thy loving kindness be declared in the grave, or thy faithfulness in destruction? shall thy woudrous works be known in the dark, and thy righteousness in the land of oblivion? Bellarmine in expounding these questions, takes them to be meant of a temporal death, which here he denies, albeit that graves be of dead bodies, but not of dead souls.

But to confirm his opinion, he bringeth in the 38. of Isaiah, verse. 18. For the grave cannot confess thee, Death cannot praise thee: they that go down to the pit cannot hope for thy truth. As also the 115. Psalm, verse. 17. The dead praise not the Lord, neither any that go down to the place of silence. For the dead in body, when they lack the senses of their body, do not any longer enjoy earthly benefits, yea, they live not according to the flesh, they praise not God with a corporal mouth, neither yet give him thanks for earthly things: and this interpretation he giveth to these places, albeit after he would interpret it of hell, to maintain his heresy, and deceive poor ignorants: for we know that men's bodies go not down to hell before the resurrection. In like manner expounding t • e seventeenth verse of the hundred & eighteenth Psalm, I shall not die, but live and show the works of God, he inclineth to our judgment, and only thinketh it to be meant of temporal death. So then ye may see upon what little ground by their own confession, this Psalm is ordained by the Council of Trent, to be sung for the souls that are in Purgatory.

But there arise here some doubts First, [Object.] [unspec 1] how is it said, that men remember not God being dead?

It is to be answered, [Answer.] that their bodies cannot remember him seeing they have no sense nor reason, and he speaketh only of a part, for our souls will both remember him and praise him.

Next, [Object.] [unspec 2] how this place agreeth with the sixteenth of Luke, the 27. and 28. verses, where the rich glutton desired Abraham to send some from the dead to his five brethren, to advertise them of the pains of Hell?

Ye shall know that this is a plain Allegory, [Answer.] neither yet this his desire was a part of God • honor▪ because he seeketh that which is contrary to God's will. For it is his will that they should hear Moses and the Prophets, but not that he should send one from the dead to teach them.

Finally, how this place agreeth with that, Philip. 2.10. That at the name of Jesus every knee should bow, both of things in heaven, and things in earth▪ and things under the earth? It is to be understood that this is spoken allegorically, and the meaning thereof is, that all creatures shall acknowledge his power and authority, but not that these that are in heaven, or under the earth, have knees wherewith to bow.

[Use.] Now let us make our use and profit of this matter, and learn by this argument, that while we are in this world we keep in thankful remembrance the benefits which God hath given us: for if we be removed by death, we shall praise him no more with our bodies, and therefore while we are in the world, let us pray to God that we never live an hour longer, than that hour wherein we may be praising our Lord, either in our thoughts and meditations, or in our speeches and communications, or in our actions.

Concerning death: Consider first, that there is a necessity of death laid upon all flesh, wise men and fools, Kings and Prophets, &c. neither the grandeur of the King, nor holiness of the Prophet can exempt them from death.

Next, that it interrupts the service and praise of God, as it destroys man's nature, albeit it interrupteth it only for a time, and in a part; the soul in the mean time praising God under the Altar, till that both soul and body meet together, and praise him world without end.

Thirdly, that it is lawful to crave the continuance of our life, to the end that we may praise God. Would we desire the continuance of our life, that we may continue in sin, God forbid. Likewise we may desire death, not for being weary of temporal pain, or fear of shame; but with the Apostle, that we may be dissolved and be with Christ, and be freed of the burden of sin by our death. Yet in both our desires let us submit our selves to the good pleasure of God, and say with our Savior, Thy will be done, not as I will, but as thou wilt.

Fourthly, we see in his sickness he seeks the continuation of his life at God's hands, who hath the issues of death in his will, and would teach us, neither with Aza to put our trust in the Physicians, neither with Ahaziah to go ask counsel at Beelzebub; but with good Hezekiah turn to the wall, and beg the prorogation of our life with David from God.

Finally, ve see what shall be the difference between the desire of the godly and the wicked, in their contrary desires of the continuation of their life: for the wicked being tied to the bed of sickness, crave longer life, to the end they may enjoy their riches longer, and use, or rather abuse them: in the mean time never conceiving or nourishing an hope of celestial good things. But the godly, that they may record fruitfully the praises of God in the congregation of the righteous, and preach out his praises: besides, that the fear of death is in the reprobates, because they see by it an end put to all their earthly felicities, whereas the Elect of God fear it, because by it they are drawn from among men, with whom they might have magnified the name of God. If ye desire to read anymore of this subject, read the forenamed book of Meditations, in the Meditation of death.

VERSE 6. I fainted in my mourning: I cause my bed every night to swim, and water my couch with my tears.

THis argument is taken from the person of the Supplicant, which is set down by hyperbolique Metaphors, expressing his great weariness, his tears, and mourning, his sobs and sighing; the place wherein he mourned, his bed; the measure, swimming and watering of the same; the time, all the night; the adjunct thereof, the dimness of his eyes, verse. 8. and the object of his sorrow, his enemies, or rather God's enemies.

I fainted.] It may seem a marvelous change in David, who was a man of such magnitude of mind, to be so far dejected and cast down, whereas he prevailed against Goliath, against the Lyon and the Bear through fortitude and magnanimity, and now he is sobbing, sighing and weeping as a child. But ye must understand that he hath to do with diverse persons: when men and beasts are his opposites, then he is more then a conqueror, but when he hath to do with God against whom he sinned, then he is less then nothing.

First, he saith (as the word bears by all Interpreters) he sighed or sobbed, which is the first degree of repentance, for inward contrition in the heart must precede all the outward signs of repentance, and is most acceptable to God, because it is secret, and only known to himself. And herein shall a Christian try and discern himself, if there never pass a secret cogitation of his mind, which is not accompanied with a sob unto God. Hezekiah said he mourned like a Dove, and chattered like a Swallow. Moses spake nothing by his voice, and the Lord said, Why criest thou? Anna her lips moved, but her voice was not heard. God regards not words but thoughts.

[Doctr.] Next, ye see that sobs and sighs are more acceptable to God, than any service we can do to him: and in these David wearied himself for his sins, taking such pains in chastising himself, and (as the Papists translate it) he labored in his sobbing to humble both his soul and his body: whereby we should learn, that this is the most profitable labor, when we can work upon a rebellious heart, to subdue all our affections to the obedience of God, and mortification of the same.

[Use.] This should make us ashamed that we can take pains upon anything, but not upon our own heart: we will weary our selves upon any earthly vanity or pleasure, but we are wearied of the service of our God, yea, even of the smallest point of repentance and humiliation before God. We cannot spend our selves better (since we must be spent upon something) than upon that principal part of his service, which he liketh best, that is, in chastising of our body, and mortification of our affections: for it is said, Upon whom shall the Spirit of the Lord rest? Upon a contrite heart. Therefore woe be to those that weary themselves in the works of sin, and add drunkenness to thirst, [Use] and can never be satisfied, nor go to their bed till they have accomplished some wickedness.

In my mourning:] First, he sighed and sobbed for his sin, and now he mourneth for the same. Look whereunto our follies tend? The pleasures of sin ever end in displeasure, for which either we must of necessity mourn in this life, or eternally in the life to come. True it is, that the reprobate, as also natural and unregenerate men shall pour forth many thousand tears, for the plagues and judgments which God layeth upon them, which are but the fore-runners and beginnings of their everlasting mourning in hell: but the mourning of the Elect preventeth many sorrows which would befall them; so, [Doctr.] if we have grace to mourn for sin, it will keep us from many other mournings. The Egyptians had an universal mourning thorough all their houses at the slaughter of their first borne; but if they had mourned for the wrong done to the Israelites, they needed not to have mourned for the plague that came upon themselves.

I caused my bed swim:] The measure of his mourning is expressed by the washing and swimming of his bed with tears, which indeed is an hyperbolique speech, and doth express unto us the vehemency and greatness of his grief, and that he did not esteem light of his sin, [Note.] yea, I may affirm never had man greater displeasure for so short a pleasure, as had David: neither was he in worse case with God, but rather the multitude of his tears were as many seals of God's favor towards him, and of the remission of his sins: showers be better then dew, [Use] yet it is sufficient if God at least hath bedewed our hearts, & hath given us some signs of a penitent heart: if we have not rivers of waters to pour forth with David, neither fountains flowing with the Magdalene, [Doctr.] [Doctr.] nor wi • h Jeremiah desire a fountain to be in our head, nor with Peter weep bitrerly, it will be sufficient if we lament, that we cannot lament; and mourn that we cannot mourn; yea, if we have the smallest sobs of sorrow and tears of compunction, it they be true and not counterfeit, they will make us acceptable to God: for as the woman with the bloody issue that touched the hem of Christ's garment, was no less welcome to Christ than Thomas who put his fingers in the print of the nails. So God looketh not at the quantity, but the sincerity of thy repentance.

My bed:] The place of his sin is the place of his repentance, and so it should be, yea, when we behold the place where we have offended, we should be pricked in the heart, and there again crave him pardon. As Adam sinned in the garden, and Christ sweat bloody tears in the garden; Examine your hearts upon your beds, and convert unto the Lord; and whereas ye have stretched forth yourselves upon your bed to devise evil things, Repent there, and make them Sanctuaries to God. Sanctify by tears every place which ye have polluted by sin: [Use.] And let us seek Christ Jesus in our bed, with the Spouse in the Canticles, who saith, In my bed by night I sought him whom my soul loved.

Every night: [Doctr.] ] So one hours sin hath brought many nights pain, it may be done in one hour, which cannot be amended in all our life. Learn therefore in time to be careful, and fall not into that ditch, out of which hardly can ye be freed. How easy is it for a man to fall into a pit, but with what difficulty is he delivered there-from?

Beware therefore in time I pray you. Adam fell in such a pit by one sin, out of which he could never release himself. What shall I say to such of you as spend all the night in riot, and drunkenness, and whoredom, and cards, and such abhominable follies? It is God's judgment if ye be brought to do penance as many nights in the bed of sickness, that your feet may be put in the stocks, and ye be tied to your bed by the cords of sickness, as ye went away riotously with the wild As • e, till ye were taken in your Mo • e • h, and ye be brought to repent in your bed, whe • e ye would not at your board, and be forced • o learn a lesson in Babel, where ye would not in S • on.

As the night is secret, so should the work of thy repentance be; Repent • hou secretly that the Lord may reward thee openly.

Every night: [Doctr.] [Doctr.] ] Mark here, that repentance should be constant, not one night▪ but every night.

And water my couch with my tears.] Tears are good purgations wherewith the Lord doth expel the noisome humors of our corruptions (as the Physician giveth medicine to purge the humors of his patient) and albeit they seem bitter and sower for the season, yet afterward they bring forth most sweet and comfortable fruits of righteousness, when it please • h God to break up that fountain in a man's heart, and break thorough the rock of induration, then that exercise of repentance and mou • ning is so delightful to a Christian soul, that there is no exercise of his religion which will content him and give satisfaction to his poor soul, if it be not s • asoned with some sorrow and mourning for his sins: which made Saint Augustine to affirm in many places, that it was nor p • ssible, that repentance could be for grievous sins, which was dry, and not watered with many tears. It is no • seemly to a King to weep for his own private calamities, le • t he might seem to be cast down from his courage; but nothing more royal then to mourn for the offense of the King of Kings.

Finally, ye shall mark in this place, what force tears have with God, that they can blot out the multitude of iniquities: For if Alexander being informed of many odious crimes given up by Antipater against his mother, answered that one mothers tear might blot many papers: [Simil.] So must we persuade our selves, that we being the children of God, albeit grievous accusations be given against us by our Anti-pater the devil, yet one tear of our repentance will blot out all these accusations:

VERSE 7. Mine eye is dimmed for despite, and sunk in, because of all mine enemies.

MIne eyes are dimmed:] The fifth argument, from the multitude of his enemies, that are troubling him, when God is afflicting him; and his extraordinary fear, noted by a sign, dimness of his eyes.

The eyes of man are made by God as two lights and windows, by which he might behold his wondrous works, and glorify him in them, and by which he might see to direct all his actions with men. When I behold (saith Danid ) the heavens, the work of thine hands, (he gathers this out of his sight) the Moon and Stars which thou hast ordained; What is man that thou art mindful of him? and the son of man that thou visitest him? The Lord for this end hath planted the eyes, but the devil hath corrupted our souls, that he maketh them instruments of wickedness, in lusting by them evil things. David saw Bathseba. The Israelites said of the golden Calf, Behold the gods which brought you out of Egypt: a man sees the idol, he bows down to it, he lusts after it; he sees his neighbors wife, and commits adultery: for as Christ saith, He that sees a woman and lusts after her, hath committed adultery in his heart already. Of which is said, their eyes are full of adultery. He sees his enemy with the eye of the Ba • ilisque or Cocatrice to murder him, and this proud eye is one of the six things which the Lord abhorreth: he seeth his neighbors goods to lust after them, as Ahab did Naboth's vineyard. There is an evil eye, of which Solomon saith, Eat not the bread of a man that hath an evil eye, he seeth finally to circumvent his neighbor: of which also Solomon, He that winkes with his eye, meditates deceit; and so, many make these eyes which God hath given them, as it were two lighted candles to let them see to go to hell: and for this God hath requited them, that seeing their mind was blinded by the lust of the eyes, the lust of the flesh, and the pride of life; God hath sent sickness to debilitate these eyes which were so sharp sighted in the devils service, and their lust now shall cause them want the necessary sight of their body. [Doctr.]

Sin then blinds both body and soul. To whom cometh woe, blindness of eyes, &c. to him that sits long at wine. In the sickness thy sight is so darkened that thou who sawest thy neighbors wife, shalt now scarce know thy own wise, they shall be blind who look thorough the windows: when God chastiseth man for his sin, then he grow •• h pale and woe. Out of this we have some instructions.

[Use 1] First, that seeing God hath given us the si • h • of our eyes, we should also make a covenant with them (as Job did) That we beheld not a woman in vain.

[unspec 2] Next, that we may learn to look up to heaven, and diligently ponder God's works with them: for when they are not well occupied in read • ng, beholding, and pondering good things, then the devil will take occasion to abuse them other ways.

[unspec 3] Thirdly, that thou wouldst remember that he who planted the eye, sees most clear • lie himself, his eyes are like a flame of fire.

[unspec 4] And finally, when thou findest thine eyes dim, as thou must confess the abuse of them, so thou must pray to God, that he would • lluminate the eyes of thy mind to see his •• e cy; for Blessed are the pure in spirit, for they shall see God.

Because of all mine enemies:] First ye see, the Church and her true members never can want enemies, either within or without, above, ben • ath, and about h • r; yea, how many children the devil hath, let a Christian persuade himself, he hath as many adversaries. And the Lord raiseth up enemies against him for great and necessary causes. As f • rst, [unspec 1] to tr • e their patience. Secondly, [unspec 2] to exercise their armor wherewith he hath furnished them, to wit, the sh • eld of faith, the sword of the word, the h ••• me • of salvation, the breast plate of righteousness, which a Christian must put to proof. bo h • n defending himself, and offending his enemies. Thirdly, he ra • seth up enemies against him, [unspec 3] tha • he being strictly pursued, may draw nearer to himself by vnfamed repentance and true prayer, as David did in all his conflicts, putting up new supplications to God for his defense and delivery. Fourthly, to correct their sins, [unspec 4] as the Israelites in Egypt had Pharaoh, in the wilderness Moab, in Palestine the Canannites, whom God reserved and kept to be pricks in their sides. Jacob had his own Laban, and Joseph had Potiphar's wife in Egypt, and at home his brethren.

Neither let any Christian dream that immunity and security in any place of all the world, [Use.] that he shall be free of that fiery dragon, who doth pursue the child which the woman hath borne; but let him prepare himself for some enemy, one or moe, who shall pursue him: if thou be under the standard of the devil, he will not pursue thee; but if thou be his adversary, and fightest under the banner of Christ, then be assured he will bend his whole forces against thee. [Simil.] The Pirates who see an empty Bark swimming the sea, pass by it: but if she be loaded with precious wares, then they will assault her. So if a man have no grace within him, Satan passeth by him, as not a convenient prey for him, but being loaded with graces, as the love of God, his fear, and such other spiritual virtues, let him be persuaded, that according as he knows what stuff is in him, so will not fail to rob him of them, if in any case he may. What is the cause of the enmity, or why did Cain hate Abel? because he was righteous, the other iniust. There is a natural feude betwixt the seed of the woman, and the seed of the Serpent, which God hath put between them, and albeit they have never done them injury, yet they hate them deadly, because their devilish inclination is disposed cruelly against them: What injury hath the Lamb done to the Lyon? and yet it is set to kill it, and thinketh the blood thereof sweet. The sweet singing bird, what wrong doth it to the Eagle, and yet she seeks to devour it? So none are in danger but God's children, his birds, his lambs, and therefore they seem most infortunate, for as much as all bloody murderers are set against them.

[Use 1] Art thou a Lamb? the Wolf is going about to devour thee; but herein is thy comfort, the Lord is thy Shepherd, and he will protect thee.

[Use 2] But if thine enemies do rise up against thee, first run to God, search what sin thou hast done, and repent it.

Next, consider, whether thou hast deserved their wrath, be not persecuted as an evil doer, but have that within thee, that thou mayest say, what have I done.

[Use 3] Thirdly, repay them not with evil: If thou see thine enemy hungry, give him meat, if he thirst, give him drink, for in so doing thou shalt heap coals of fire on his head. Commit vengeance to God; mine is vengeance, saith the Lord, and I will repay it.

[Use 4] Finally, comfort thyself in this, thine enemies are God's also, he will curse them that curse thee. But in these enemies of Christ I mark the malice of evil men, that when God is chastising a Christian for his sin, then they afflict that man, as the Chaldeans did Job, they contrary to the practice of Christ, break a brussed reed.

Next, Christians are not destitute of their passions, but have their own griefs, because they have great enemies: they fear, but are not swallowed up with fear, for God comforts them. Jacob was afraid of Esau his elder brother, who went about to kill him, but God sent him to Padan-aram, and the Angel that wrestled with him, said unto him, Because thou hast had power with God, thou shalt also prevail with men.

VERSE 8. Away from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.

THe three last verses contain David's triumph against sin and sinful men, and now after his dangerous battle he gets a glorious victory, and giveth out a plain defiance, and denounceth war to the devil and all his children, whereby it is clearly seen that the spiritual battles of Christians howsoever they be sharp and sour in the beginning, [Doct.] yet they have a joyful and comfortable end: They sow in tears, [Doct.] but reap in toy. The prayers of the Elect have good and comfortable answers. Jacob wrestled with the Angel and night, but was blessed of him in the morning.

Next, observe that this is an undoubted token that we have gotten victory over our own sins, when we have a detestation of sin in others, and we separate our selves from the workers of iniquity: For what society hath light with darkness? We must say everyone of us, Away from me, I will have no society with thee, thou hast no society with God: as all the members of the body that are bound by hid sinews, are conjoined by an unspeakable love amongst themselves, but they have no conjunction with any one that is cut away from them: so do all the children of God, who are bound by the band and unity of one Spirit, love and cleave one to another; but for the wicked, their soul hath no delight in them.

Away from me:] This word, Away. is a word either to a devil, or to a dog, depart from me: so that we should so fly the society of evil men, as we would do the devil himself, or wild beasts. And let Princes and great men learn of David, whom to choose to be their servants, [Use] and whom to banish out of their company. Let their eyes be upon the faithful of the Land, that they may dwell with them, and let those that walk in a perfect way serve them: let not deceitful person dwell within their house, nor he that telleth lies remain in their sight. But alas, it falleth out quite contrary: Miriam having the leprosy, was shut out of the Campe: pestilentious men remove to another place; but senseless and brutish men seeing their house infected with sin, will so much the more entertain, benefit, converse, and esteem the doers thereof.

All ye workers of iniquity:] He doth not simply reject all sinners (for then he would have had none with whom he might converse, yea he would have chased away his own self) but only obstinate sinners, such in whom sin reigneth, such as make a sport of sin. These the King cannot abide, but puts them away from his company. So we must make a difference of sinners; for as there was in the Law of Moses a curable Leprosy and a fretting, the one discerned from the other; Fretting Leprosy, if it had fallen upon a stone of the house, it should be pulled out and cast away: so obstinate and impenitent sinners, and such as rejoice in their sin, should be expelled from the society of all men, specially Princes and Nobles, and cut off as a noisome gangrene, and the member possessed with Saint Anthony's fire, lest they infect others.

All:] [Doct.] this universal particle excludes all persons without exception; so that neither must we comport with the sins and iniquities of Princes and great men, whom otherwise we are commanded to obey, but in the Lord, and in none of their wicked decrees, as the three Children would not obey Nebuchadnezzar, neither of Prophets, Priests, or Church governors (as Peter and John who refused the decrees of the Pharisees, the Arch-priest, and the rest of that rabulous order) yea although they pretend visions, as the Roman Church and their followers, who (having no warrant out of the holy Scriptures) think their name to be a sufficient warrant for all their edicts, although they be altogether contrary to the word of God, yea we must forsake our father, mother, brother, and nearest friends, and be not compartners of their iniquity by obeying them: For whether it be better to obey God or man, judge ye: And he that loveth father or mother better than him, is not worthy of him. Forget thine own people (saith the Spirit) and thy fathers house, so shall the King have pleasure in thy beauty. And so of necessity we must disclaim all sort of sinners and sins, to the end we may embrace Christ.

[Use.] This directly conuinces such sort of people, who will be content, yea glad to part with some sort of vices, keeping in the mean time their predominant sin, the idol of their heart, yea to detest the company of innumerable wicked persons, yet will not depart from some with whom they are combined by some particular league, yea though they were excommunicate, of whom it is imoyned to us, not bid them good speed. But ye must either quit all or keep all, and bid good night to the whole garrisons of the devils army, or berake you to be a soldier with them. Moreover, this universal particle, All, showeth us, that there is a great multitude that work iniquity; for even as the way is broad which leadeth to perdition, so there are many who walk therein; therefore ye must not follow the multitude in evil. Neither is that a sufficient argument for warranting of your conscience which the Gentleman said to Michaias, All the Prophets have said to the King, Go to Ramoth gilead, let your words be as theirs. But be answered, What ever the Lord putteth in my mouth, that will I speak. And Joshua resolved well, Although ye would all forsake the Lord, yet I and my fathers house will serve him. So the multitude of transgressors, either in Churches or commonwealths, will not warrant the conscience, as I have said; but rather as I may say with Saint Jerome, Multitudo peecantium est fortifi • atio errori • ; A multitude of sinners, is a strengthening of error.

Ye workers:] Sinners are workers indeed, [Doct.] and sin is a work of the flesh, but they are workmen to the devil, working in brick and cl • y to Pharaoh. H • that c • mmitteth sin (saith Christ) is a servant to sin: as by the contrary, He that is borne of God sins not, because the seed of God is in him.

The work of sin seems pleasant and againfull, but in the end ye shall find it both vnplesant and painful, [Use.] when you get your wages paid you from your master the Devil; ye shall know the truth of that saying of the Apostle, The reward of sin is death. And in another place, What have ye gain whereof now ye are ashamed, whose end is death. The devil may give you the bait of present pleasures, but he lets you not see the mischievous hook lying under the bait.

[Use 2] Let us refuse therefore to work any longer task unto Satan, and betake us to a better Master and better service, and work in the Lord's vineyard. Labor after that meat which perisheth not, whose fruits shall be eternal life.

Of iniquity:] Some think these to be hypocrites, as in the 41. Psalm, verse 7. All they that hate me, whisper together against me, even against me do they imagine mine hurt. But here it imports more, when he calls them workers of iniquity. A manifest practice of their wicked devices in their actions against David, for iniquity is that which is contrary to equity, and justice and equity is defined by Cicero, Suum cuique tribuere, whereas iniquity is to defraud any man of his due.

Whereby ye see that God abhorreth all injuries we can do to our neighbors, [Doct.] and esteems then his service to be true, when it beginneth at our neighbors: For how can we love God whom we see not (saith the Apostle) when we love not man made to the Image of God whom we see? And our Savior saith, I will have mercy and not sacrifice. So that he refuseth the principal part of his service, which consisteth in sacrifices, if they be not conjoined with mercy to our neighbors: and in Isaiah, he that kelleth a Bullock or a Lamb, offers a gift as though he had killed a dog or a sow; and only because of their injuries.

Woe to this sinful generation, [Use.] who make no conscience, but do all manner of injuries to whom they may, and do not spare either fatherless or widow, or strangers, or the gray hairs, or pupils, or Orphans, and yet vaunt of their religion. I wish rather they would profess Papistry or Paganism, that their confession and profession might be answerable, and that they would either profess as they live, or live as they profess, for it is shame that a good faith should be backed with had works.

For the Lord hath heard the voice of my weeping.] [Doctr.] The argument whereby he repelleth the wicked from his, is taken from his familiarity with God: and sure it is, the nearer we draw to God, the further will we flee from all his enemies: what makes us such associates with the children of the Devil, but that we are strangers to God? and when once we have drawn in friendship and service with him, then we hate the other party.

Next, ye shall know that the principal mean by which we can frequent with God is Prayer, for if God give us the Spirit of Prayer, then he gives us an access to the throne of his grace. Many, yea the most part of the world know not what prayer meaneth: others pray perfunctoriously and hypocritically, and their prayer turneth into sin. But happy are those whom God's most holy Spirit teacheth to pray, and those only can pray aright.

The voice:] There is ascribed to prayer a voice, [Doctr.] which is not so much vocal as mental, always it hath a piercing voice, which pierceth the heavens, and prevaileth mightily with God, and is so importunate, that it will not come from heavens gates till and answer be given, as Hezekiah, Moses, &c.

Of my weeping:] As David's prayers were not dumb, but had a voice, so they are not dry, but full of tears: those sappy prayers be acceptable to God, which proceed not from a barren and dry heart, but from an heart well watered with the clouds of heaven, hears planted at the Rivers of waters which we should all pray after.

He hath this comfort that God heard his prayers, [Doct.] not that he heard them wit ears, as he who planted the ears doth hear, but he heard his prayer, when he granted & yielded to his petition. And this is a great provocation to us, to make us pray in faith, and then we may persuade our selves God will hear them. Think ye not that a mother will discern the voice, [Simil.] but much more the weeping of her own child, nad the Ewe discern the bleating of her own lamb amongst a thousand; and will not God regard the prayer of his own child being in affliction? [Use.] And this certainty that we have to be heard, should hearten us all to pray. Whomsoeuer Christ cured, he asked if they believed, & then said, Be it to thee according to thy faith. And again, I saw not greater faith in Israel. It is then superfluous to pray except thou believe.

Infidelity is the cause why we lack many good things, [Use.] for we do God great injury in uttering forth words to him, when either we doubt of his power, that he cannot, or of his love, that he will not bestow good things necessary to us.

Verse 9. The Lord hath heard my petition: the Lord will receive my prayer.

HE repeats the hearing of his prayer three times, for two causes. First, to let us see how frequently he used the exercise of prayer; for he divide the day in three, Morning noon, and at evening tide did I call upon thee: and the night in three; for he began the night with prayer, I arose at midnight, and called upon thee, and he prevented the break of day and the morning watch. [unspec 2] Secondly, that by his threefold repetition, he might persuade himself of the acceptation of his prayers, that they were heard of God, which is a great matter: for God heareth not sinners, but If any be a worshipper of God, and doth his will, him heareth he: then if the Lord hear our suifs & grant them, [Use.] we may persuade our selves that we are in his favor. When Hester obtained her suite at Ahasuerus, it was an argument she was acceptable to him: So is it with us in our petitions to God.

VERSE. 10. All mine enemies shall be confounded, and sore vexed: they shall be turned back and put to shame suddenly.

THis is a Prophecy of the final extirpation of his enemies, [Doctr.] albeit it is to be understood, that David was not of a vindicatiue spirit, that he had malice against Simei, Saul or Doeg, for the particular wrongs he received from them, yet because they were enemies to God's counsel in his promotion, he triumpheth over them, whereby by we may learn to abandon our affections in our particular quarrels, [Doct.] that we may affirm before God and the world, we can be content to pardon whatsoever injury done to our selves, & labor to be as was Moses, the meekest man in the world, in our own particular, but most sharp in reuēging wrongs done to God. It should teach Prince & Preachers to imitate this Prince and Prophet, to sharpen the edge of their sword & tongue against God's enemies, & namely these devilish Jesuits and factions Papists, & to forget their own particulars against any so far as they may.

But in this his Prophesy, it is most remarkable what shall be the end of all the enemies of God's Church; whatsoever they be, either Kings, Balaamites, Baalites, Julian's, Turks, Papists, they shall be confounded and overthrown, and shall be shameful spectacles of the judgment of God, as Pharo, Saul, Ahab, Jezebel, Herod, Julian: there is no man breathing that sets him against that truth of God, that shall escape shame in this world, & eternal cōdamnation in the world to come, without reap̄tance. But the examples of our Predecessors will not learn this future age to be wise, and therefore they shall inherit shame for a reward of their hostility against God's Church, except they repent. But shame cannot befall God's Children, they shall never be ashamed; for albeit they commit oftentimes things shameful, yet their repentance blots them away.

Suddenly.] [Doct.] This is an amplification of their judgment, that it cometh suddenly unlooked for, as befell Beltazar; for when God giveth men time to repent it is happy, but when he taketh them in their sin, then they are most miserable, as those in the first world, they were eating, and drinking, marrying, and giving in marriage, when the flood came. The Lord help us, and keep us from such suddenties, which may take us in our sins, but that we may be prepared with the five wise Virgins, whensoever our Bridegroom shall come to call us: To whom, with the Father, and the holy Spirit, be all praise, honor, and glory, world without end. Amen.

The Division of the Psalm.

THis Psalm containeth a Prayer to the eight Verse: a Confirmation to the eighteenth: and a Conclusion petitory to the end.

In the first seven Verses he craveth three things at God. First, that he may not be a shamed. Secondly, that he may learn God's ways, and be taught by him. Thirdly, that he may be delivered from sin.

Then there is contained a deprecation against sin and shame, and the mean by which he may escape them both, that is, by the word of God, which may direct him in such a way wherein he may not fall under shame and sin.

There are two things which we may lawfully crave of God, to eschew sin & shame: sin as the mother and cause, shame as the daughter and effect. And as we desire to fly them, so especially we should crave of God that only mean by which we may shun them, even that we submit our selves to be governed by his word, and frame all our actions thereto, by which we may persuade our selves that we shall escape both.

All pray, Lord keep us from shame and sin, when as many contemn the mean by which they should be preserved, even that blessed word of God.

VERSE 1. Unto thee O Lord lift I up my soul.

THe names which he gives God are Jehovah and Eloim: the first taken from his nature, the other from his power; and he applieth them to himself, My strong God's, including the persons of the Trinity.

He leadeth us to God in our prayers, Whom have I in heaven but thee? He that cometh to God must believe that God is, and that he is able to save such as come to him. God appeared in sundry names to others, but to Moses in his essential name Jehovah. Claime first to his nature, and next to his power. First, he must be thy God Jehovah, and then thy strong God. First he must love thee, and then he will defend thee. Blessed is the people whose God is the Lord. Those are foolish who seeks his protection, not first having assurance of his love. If he be to thee Jehovah, then shall he also be to thee Eloim.

The arguments by which he would move God to hear him, are taken from three persons. First, from his own person. Secondly, from the person of his adversaries. Thirdly, from the person of the godly.

In his own person first his prayer is signified by this circumscription, I lift up my soul to thee: and his faith, I trust in thee. What is prayer but a lifting up of the heart to God, for the heart must first be affected, and then it will frame all the members of the body, and draw them up with it. [Simil.] As the Magnes draws the Iron after it, so will the soul draw the cold and lumpish flesh where it is, where the soul is, there is the body also, and where the soul is, there is the man.

Whereby it appeareth that there is no prayer or spiritual service acceptable to God, [Doct.] but that which comes and is derived from the heart: My son give me thy heart. This people seek me with their lips, but their heart is far from me. Ye are praying, but your heart is as the eye of the fool, everywhere. Sometime ye are thinking of the earth, sometime of your pleasure, sometime sleeping, sometime ye know not what ye are thinking. At preaching, ye hear the voice of a man speaking, but say not Amen. And sometime your voice is repeating some idle and deaf sounds, your heart no whit being moved: but as a Parrot or Pye, uttering incertaine sounds; or a Bell, [Simil.] sounding it knows not what: so are ye with your mouth praising God, your heart being absented from him.

Next, his faith is not carried about hither and thither, but only fixeth it self upon God.

Thirdly, the lifting up of the heart presupposeth a former dejection of his soul: The soul of man is pressed down with sin, and with the cares of this world, which (as lead doth the net) draweth it so down, that it cannot mount above, till God send spiritual prayers (as corke to the net) to exalt it, [Simil.] which arise out of faith, as the flame doth out of the fire, and which must be free of secular cares and all things pressing down: which showeth unto us that worldlings can no more pray, [Simil.] than a Moule is able to fly. But Christians are as Eagles which mount upward. Seeing then the heart of man by nature is fixed to the earth, [Simil.] and of it self is no more able to rise there-from, [Simil.] then a stone which is fixed in the ground, till God raise it by his power, word, and workmen; it should be our principal petition to the Lord, that it would please him to draw us, that we might run after him; that he would exalt and lift up our hearts, that we might raise them up to heaven, and not lie still in the puddle of this earth.

In the Hebrew it is, I will lift up, by a common phrase using the future time for the present; but he says not, I lift up my voice or my hands to thee, which both he did, for these are in vain without the heart, (So Anna the mother of Samuel says, I poured fo •• h my heart in the sight of the Lord, ) as a body without the soul.

VERSE 2. My God I trust in thee: let me not be confounded: let not mine enemies rejoice over me.

THe second argument that he useth is taken from the person of his adversaries, who albeit they were furiously bent against him, yet he only runneth to God, without whose permission they were not able to cause one hair of his head fall to the ground. Some seek for the help of men, some trust in horses and chario • s, some go to Beelzebub and devils by wirches, but let a true Christian (with Da • id here) have his refuge to God,

[Doct.] I trust in thee: ] Here is faith the root and ground of prayer: When Christ bestowed any benefit upon his patients, he asked them, Do ye believe? and then answered, Be it to thee according to thy saith.

It is a natural dependence that all creatures use this argument to their superiors and masters, As my trust is in you, help me. And should not we use this same to our Lord, and say, My trust is in thee O Lord, therefore h • lpe me. He stands upon the points of his honor, will he then cast off his dependants? No truly, there is no stronger argument to move God to defend thee, then if thou allege thy faith in him; there is nothing impossible to him that believeth. Let us therefore crave the augmentation of our faith, and say, Lord increase our faith; and then we need not to doubt but God will give us all things.

His prayer is grounded upon faith: Paul saith, I believed, therefore have I spoken: therefore such prayers as proceed of an incertaine faith, are abomination in the sight of the Lord, and scorning of his Majesty. Do ye not think, that if we conceive words in our own language (if we want a feeling of them) that they will be acceptable to God? no indeed: but much less will they please him, if in an uncouth language we repeat vain words, we know not what.

Let me not be confounded: ] Shame is the daughter of sin, and a condign punishment for sin, What fruit had ye then in those things wherewith now ye are ashamed? For the end of those things is death. But no shame can befall to a Christian, Qui credit non erubesces, He that believeth shall not be a shamed, [Doct.] for if he fall in sin, it will by God's blessing turn to the best to him, and his repentance will blot out the memory of his sin. Rachabs faith hath blotted away the remembrance of her whoredom; David's repentance and Manasseh, hath blotted out their sins; Lots righteousness is remembered; their sin is not shameful, for God honored them with such virtues as took away the filthiness of their sin. [Simil.] If a gold ring should fall in the mire, the price of the gold remains, and the dirt may soon be wiped away. Albeit Jacob's thigh made him to halt, yet the strength of his arms who wrestled with the Angel, his revelations that he got, and his holiness, made not that to be thought a deformity in him, what the worse is a Captain for a scar in his face, whose valorous arms have been so well tried.

Next, his afflictions and persecutions cannot be shameful, but honorable, for the Apostles themselves thought it great honor to be beaten, yea to be scourged for Christ's sake. They now are crowned with martyrdom, who to the worlds opinion have suffered as evil doers.

Let not mine enemies rejoice over me: ] The wicked do imitate the nature of the devil, for he is never glad but at the destruction of sinners, as the Angels rejoice at their conversion: whereby ye may try if ye be a true Christian, if ye lament with those that lament, and have compassion on them, and say with the Apostle Saint Paul, Quis affligitur, & ego non vror? Who is afflicted, and I do not burn?

God's children have many enemies, he is not one of God's lambes if he have not a Lyon or a dog to pursue him: some are secret, some are open: but who are they? none but the Devil and his children; the Dragon pursues the seed of the woman.

Next, observe their malicious nature, they rejoice at the evil of God's children, [Simil.] and do leap for gladness. The Flies and Eagles live on the sores of beasts; so do the wicked rejoice at the evil of God's people, [Doct.] Rejoice not over me, my enemy, I have fallen, I will rise again.

Thirdly, he would not feed their eyes with his losses: The joy of the wicked is ever in evil, either in their own or other men's sins, they sleep not till they sin, they eat not but in sin with gluttony they sleep in whoredom, they go to murder, oppression, or strealing.

VERSE. 3. So all that hope in thee shall not be ashamed, but let them be confounded that transgress without cause.

[Doct.] SO all that hope in thee.] He so draws his delivery that the benefit thereof may redound to the rest of the members of Christ, for their evils and their goods are common; neither should we seek anything to our selves, but so far as it may redound to the good of the Church, and her comfort.

For as a ring on the finger adorns the whole body: [Simil.] and as the hurt of the finger anoyeth i • all: [Doct.] so doth the good of one member rejoice all, and the hurt of one offend all.

But let them be confounded that transgress without cause.] Now shame is sent to the right owner, the wicked, who are described by two marks; first they are perfidious, and forsworn, no bond can bind them, they are a false generation, trust them not, when they are with Judah • kissing thee, then are they betraying thee: Joab said to Abner in peaceable manner, how do you my Brother, in the mean time had a dagger privately wherewith to kill him. The next mark is, without cause; they are not able to qualify any injury that ever they have done: What hath the righteous done? saith David. They live upon suspicions, apprehensions, and judge others after their own false nature.

[Doct.] Note a great comfort to establish thy conscience in thy sufferings, thine innocence, which maketh thy afflictions light, and thy burdens easy.

VERSE 4. Shew me thy ways O Lord, and teach me thy paths.

[Doct.] SHew me.] This letteth us see how that naturally we are ignorant of the ways of God, and therefore David would be taught of God. He craved in the first three verses to be freed of shame, and now he craves the means by which he may be delivered, even God's word, which is the only preservative from shame. And herefore it often cometh to pass, that when men are brought to be open spectacles of shame, [Doct.] they do confess it was not the present accident wherein they are taken, but the contempt of God's word. And this should teach us to love that word and follow it, to the end we may be kept from shame: which maketh greatly against the Atheists and Papists of our Land, who contemn the blessed word of God, they are as Owls flying the light of the day, Qui male facit, • ait lucem: he that doth evil hateth the light.

In this verse are contained, 1. the person whom he implores, Jehovah, whom he describeth, leading him, teaching him, receiving him in favor, and nourishing him, [unspec 1] in the 4.5.6. & 7. verses. 2. What he seeks, God's ways. [unspec 2] 3. By what means, Teach me and lead me. [unspec 3] 4. the reason, [unspec 4] Because thou art my God and I trust in thee.

David, a King and a Prophet craves to be directed by God, to the effect and end he may direct the course of his life well, and of all his Subjects, which was Solomon's choice: Lord give me wisdom to go in and out wisely before thy people.

So should Pastors do. Who would be a good Master, [Doct.] let him be a good Apprentice, & this same should all private Christians desire, that God would teach them that way which will please him best, even his own ways.

Thy ways:] This presupposeth that there is another way, which is the way of sin, as there are two places and ends, heaven and hell; so are there two persons sheep and Goats, two ways, the broad and narrow, two words, come and depart. I, with Joshua, set before you life or death, the right or wrong way, choose or refuse. All men are going, but there is only one God's way, the Kings hie street, many by-ways. All think they are going to Heaven, Jews, Turks, Papists, Atheists, but try if thou be going thereto by that way which God hath set down to thee, try which is the ancient way, the true and living way. Brigands and false guides may deceive you, and lead you to Samaria, but the way of God is set down by Christ, I am the way, the truth, and the life, no man comes to the Father▪ but by me, even through the vale of his flesh: thus he steps through Christ. David prays unto the Lord, that he would direct him in the path of his commandments, for therein was his delight: and Isaiah saith, God will teach us his ways, and we will walk in his paths.

There be two feet whereupon we must walk, even Faith and Love, which two will carry us to heaven, without Faith thou art lame of thy right foot, without Love thou art lame of thy left foot: let Faith work through Love. Believe in Jesus Christ and live a Godly life, and assure thyself thou art in the way to heaven. If thou believe and live evil, thy one foot is in the way to heaven, thy other to hell: so if thou pretend a good life, and casts away the word, thy left foot is to heaven, and thy right to hell. Concerning Love, ye need not that I write unto you; for ye are taught of God to love one another.

Moreover, this (way) in the Scripture is surely set down, and the word is so called many times in the hundred and nineteenth Psalm. Such great commendation hath Christ given to the word, that he desires us diligently to search it. Patres ex Scriptures didicerunt, nos ex iis discamus viam: the Fathers learned of the Scriptures, let us learn of them the way.

Teach me thy paths:] this presupposeth that men are ignorant by nature; for even as strangers put in a Wilderness, where there is no straight way, could very hardly discern what way to take, but would be a prey to Beasts and Brigands: so are men by nature ignorant of God. The Eunuch said to Philip, How can I understand without an Interpreter? Nature may teach thee ways to maintain this life; but the way to heaven, there is no reason that can persuade or teach, it cometh by divine inspiration. Blessed art thou Simon son of Jonah, flesh and blood hath not revealed it unto thee, but my Father that is in heaven.

The Philosophers and Astrologians who were quick in judging things natural, were but blind in grace. I thank thee (Father) thou hast hid it from wise men, and revealed it to babes. The Scripture is as the Star that leadeth us to Bethlehem.

This is a great humility in David, that being a King and a Prophet, yet he would learn this Lesson, to serve God: let Preachers ever be learning. S • crates said at his death, Hoc vnum scio, me nihil scire, I know this one thing, that I know nothing: a conceit of knowledge is a m • rke of ignorance.

He repeats this word teach me, often; whereby he acknowledges, that the chief lesson he wish • th to learn to make him wise, is to know how to serve God by his word: and of this wisdom in the 119. Psalm he affirmeth, that it will make him wiser then his enemies, then his masters, then his ancients.

By the word teach, [Doctr.] he would teach us that the ordinary means of Satuation and knowledge is the word preached, How can they believe without preaching? not by reading, mumbling Masses, &c. but by lively preaching. Christ preached so in the Temple, when he took the Book from the Reader. Brethren have ye any word of exhortation for the people? Preach in season and out of season. The repetition of the words, show me, teach me, lead me, teach me, declares the instancie that he used to hear the word, more sweet then honey, yea better then his appointed food, so that he desired that he might be but a door-keeper in the house of the Lord. This his affection to the word he declareth by repeating it in the 119. Psalm 175. times. The great ignorance which is among us springeth from a want of desire to hear. The two Disciples said, Did not our heart burn within us, all the time he spake to us?

VERSE. 5. Lead me forth in thy truth, and teach me: for thou art the God of my Salvation, in thee do I trust all the day.

[Doct.] HEe craves not only to be taught the truth and the way, but to be led and directed in the way, that God may not only point it out to him, but conuoy him thereunto, and keep him from going out of it: for albeit we be entered in the way of grace, if God would not perfect that work, we would fall every moment; therefore he worketh in us to will and perfect: and he who began, can crown also the work, he is the staff to which we must lean, and of which we must take hold: knowledge is not sufficient without practice. God must make us to walk in the way we know. Our knowledge will be a dittay against us, if we walk not in the way we know; for he that knows the will of his master and doeth not the same, shall have double stripes.

For thou art the God of my salvation:] The Argument by which he would move God to teach him his ways, is taken from the person of God, whom he calleth the God of his salvation, and his own person who is saved in that he believes in him, and the adjunct of faith, which is constancy and perseverance, all the day.

The Argument is taken from the Office of a Savior, to guide them whom he hath delivered and saved: but thou hast saved me, therefore guide me.

First, [Doct.] in that he calleth him the God of his salvation, he would let us see that we are all in condemnation without Christ, all are enclosed under sin, that God might be merciful to them.

And where he calleth him the God of his salvation, he importeth, that it was not in the power of Man or Angel to save him, but in God's, who behooved to take it upon himself, to deliver him from temporal and spiritual dangers. Salvation only belongeth to the Lord; What God is like our God, who delivereth us from our enemies, as he brought the Israelites out of Egypt, led them through the red Sea, fought all their battles, rebuked Kings for their sakes. What ever delivery comes to us, comes by God, whateuer instrument he useth in the same; he saves us, and not we our selves, neither chariots nor horses. The consideration of this should move us to be thankful to him. Moses, Joshua, Sampson, &c. were typical Saviors, but God was the great Savior, who saved his people.

Next, if God be the only and sole Savior of our bodies, in saving them from diseases; and of our lives, in saving them from our enemies, should any seek salvation to his soul but from him? for if a temporary delivery cannot come but by him, what devilish doctrine is it to teach, that salvation can come by any other? Seeing then salvation only belongs to the Lord, let us run to him and seek it at his hands, who is only able to perform, and bring it to us. Seek it not at Saints, but at the King of Saints.

In thee do I trust:] There is described the powerful instrument, apprehending God's mercies, even faith adorned with his chief quality, constancy: for (all the day) signifieth as much as continually: for there is no virtue in man which can be responsable to God, if it be not joined with constancy. Ye must wait patiently, believe confidently, seek, knock, ask, hold up your hands without fainting, strengthen your weak hands and feeble knees. He abode with Jacob the heat of the day, and the cold of the morning, and shrinked not, till the Lord came at last; and we must abide to the end of the day of our life.

The day hath a morning, a noon, and an evening-tide; so hath our age, a youth, a middle age, and a declining time; blessed is he that perseuers to the end, and till his later breath constantly depends on God, and leaves him not; for certainly that man shall have the crown of eternal glory.

VERSE 6. Remember O Lord thy tender mercies, and thy loving kindness: for they have been forever.

IN the preceding words, David first prayed that God would deliver him from shame and contempt: next, that he woud teach him his ways: [Doct.] and now he desires that God would have mercy upon him, and pardon him his sins. Mark by this his order in prayer, how first he desires that God would teach him his law, and then that he would put away his sin; for we can never get assurance of the remission of our sins, till God put his law in our heart. After these days, saith the Lord by Jeremiah, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teath no more every man his neighbor, and every man his brother, saying, Know ye the Lord; for they shall all know me, from the least to the greatest of them, says the Lord. For I will forgive them their iniquity and remember their sins no more. Which the Apostle to the Hebrews reciteth word by word. [Doctr.] For God first by his word and Spirit works in the mind of a sinner a light and sight of his sins, and in his heart a sorrow for it, and then he putteth it away and forgives it. Therefore let us try what sight and sense of sin the word of God hath wrought in us, that we have a certificate to our conscience of the remission thereof. He sendeth his word and healeth them. He sent Nathan to David, and then pardoned him.

In these two verses he thrice repeateth the word (remember,) not that there is any memory or forgetfulness in God, as in man, for time makes man to forget, but God changeth no time; absence makes us forget, but all things are present to him; memory hath a seat in man's brain, which being perturbed it fayles, God is all memory. But he is said to remember or forget, when by visible tokens of doing he showeth his favor or displeasure to man. As he remembered Noah when the flood diminished; Abraham, when he saved Lot and brought him out from Sodom; Rachel, when he made her conceive; and Anna, when he granted unto her her petition.

Thy tender mercies and loving kindness:] First he craves at God that he would remembe his mercies, which is the first thing we should seek at God; for if we get it (as said Jacob ) we get all things. And hereby it is clearly seen, that he disclaims all merits; for albeit he fought the Lord's battles, governed his people by the word and sword, in executing justice, prayed and praised God continually, fasted, and bestowed alms on the Saints; yet he confesseth they cannot extend to God: which refureth and damneth the foolish Papists, who pretend merits, but commit murders and adulteries, and yet with open mouth they cry, merits, merits.

He amplifieth God's mercies by three names, mercies, benignities, goodness; benignity twice repeated; see how highly he doth esteem of God's goodness, when he cannot find terms sufficiently to express them.

But these three lively represent unto us the Trinity: the Father the fountain of goodness, yea goodness it self; the Son, mercy supplying our misery; the holy Spirit, benignity and bountifulness, graciously working and bestowing these things which the Father and Son give. The goodness of God is the fountain begetting mercy, and mercy bringeth forth benignity. Let us learn by this, that whateuer cometh to us, must either come out of the fountain of God's mercy, or else it is a curse, not a benignity, but a malignity. Many say, Who will show us any good thing? but David says, Lord lift up the light of thy countenance on me.

These three properries of the Trinity all Christians should imitate; the goodness of the Father, the mercy of the Son, and the bountifulness of the Spirit; that in so doing they may have society with the Father, Son, and Spirit. I know thee to be a good man, because thou art not cruel but merciful; I know thee to be merciful, in that thy hand is bountiful, thou gives and distributes to the poor, thy righteousness endureth forever.

The word 〈 in non-Latin alphabet 〉 Rachamim signifieth bowels, which are the seats and places of the fatherly and motherly love, and therefore the children are called parentum viscera, the bowels of the parents; which phrase the Apostle writing to Philemon both in the 12. and 20. verse, expoundeth spiritually: Thou therefore receive him that is mine own bowels: and in the 20. verse, Comfort my bowels in the Lord. Can a mother forget her child, &c. yet the Lord cannot forget Israel. And as the Father pities his children, so the Lord hath pity on those that fear him. So we see hereby how dear and near we are to God's very heart, that we have a place in his innermost affections.

But when he speaks of mercies and benignities, he speaks in the plural number, because as our sins and miseries are infinite, so we have need of infinite comforts and pardons, he is called the father of mercies.

For they have been forever:] A fair commendation of God's mercies, from the eternity thereof. His mercies had no beginning, as himself had none, and shall have no end; From everlasting to everlasting thou art our God. For as the Ocean and main Sea, can never be exhausted, but it would furnish water to all the world, if everyone should bring vessels to draw water there-from: So if we had faith and prayer to seek grace from God, he is all-sufficient in himself to furnish us all: which makes David to cry in one Psalm twenty and six times, thy mercy endureth forever. Therefore we may build our faith on it as on a strong Rock, that the gates of hell cannot prevail against us, for everything earthly on which we repose is subject to mutation and change: But herein is our comfort, that he is an immutable God on whom we depend, and in whom we trust: then as long as God stands, our salvation cannot fail. Woe to them who put their trust in any other, following lying vanities, and forsaking mercies. I have seen an end of all perfection, (says David ) but thy word is very large.

VERSE 7. Remember not the sins of my youth, nor my rebellions: but according to thy kindness remember thou me, even for thy goodness sake, O Lord.

[Doct.] HE conioynes these two, memory of mercies, and forgetfulness of sins, the one destroys the other; when God remembers mercy, he forgets sin; when he remembers sin, he forgets mercy: when God will plague the Whoore of Babel, it is said, He will remember her sins. and in Hosea, Now will he remember their iniquity, and visit their sins, they shall return to Egypt.

[Doctr.] He craved mercy before at God, now he let's us see the object of God's mercy, even sin; and here appears the great wisdom of God, who can turn all things to the best to those that love him; so that he doth make their sin which they did commit, to manifest his glory, and work their own salvation. All the properties of God (his justice and mercy excepted) might have been known to the world by the creation; his wisdom in framing the world so artificially, his power in maintaining it, his goodness in making man so excellent a creature; but if sin had not been, neither God's mercy would have been manifested in pardoning it, neither his justice in punishing it: For where sin abounded, there mercy super abounds.

Remember not the sins of my youth:] He makes mention of his sins, for when he speaks to God who is most just and righteous, that he should remember his own unrighteousness; as the brethren of Joseph when they sought favor of him, they remembered the wrong they did to him: as if one seeking the help of his friend, he would confess the faults he did against him; as the forlorn son did to his father. So, seeing sin is the principal wall which divides us from God, so that he doth not hear our prayers, David here taketh away this impediment. [Doct.] Therefore if we would have our prayers acceptable to God, let us begin at an humble begging of pardon and remission (at which all our prayers should begin) that having assurance of God's favor, we may boldly suit what we please. But if we begin not our prayers at craving pardon; [Simil.] we become like foolish Physicians, who neglect the causes of the disease, and only study to mitigate the present dolour, and apply outward somentations for the curing thereof.

But how is it that David specially nominates the transgressions of his youth? [Object.] did he not commit other sins? and are the sins of his age of no moment?

I answer, [Answ.] He doth not extenuate his present sin, by remembering the sins of his youth, but rather aggravates and aggredges the same, while he repeats from his childhood, how many ways he had kindled God's wrath against him. Confessing that he had heaped sin upon sin, and so by process of time was loadned and overcharged with it.

Next, if God should deal with him by extreme rigor, he should not only call to mind the faults which he did yesterday, but whatsoever sins he did from his youth. The word 〈 in non-Latin alphabet 〉 includes all the faults either of commission or omission which he did. Therefore so oft as the Lord terrifies us with his judgments, let us not only remember our last offense, but let our former transgressions make us be ashamed, and bring new sobs and sighs in our heart. Let old men call to minds their former offenses which they did commit in their youth. Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood, infancy, youth, and age, calling them to mind even from the beginning: for we are conceived in sin, and a child of one day is not clean before God. As we grow in years ye grow in sin: as a Lions whelp is borne with a savage nature, and as it grows in age so the cruelty thereof increaseth, so does man. Solomon in the Proverbs saith, It is hard to know the way of a young man with a maid. So young men have need of sure custody, that their parents, masters and Preachers, should take heed diligently to them.

Saint Ambrose in a Sermon at the Funeral of the Emperor Ualentinian the younger, bringeth in that place of the Lamentations, Blessed is the man who bears his yoke in his youth. God is merciful to that youth whom he corrects.

David he deplores the sins of his youth, which were secret from the world, and perchance to himself, yet he craves pardon for them. Now the smallest sins trouble him, which before were but sports to him; and so it will befall to us: those offenses now which we accompt no offenses, after we will esteem them great sins; now they are honey in the mouth, but after in the belly they will be bitter as gall.

There is no time of man's age which is free from sin, but the youth is not only first, but most subject thereunto; for a youth is like an untamed Calf, like a wild Ass which will be taken in her month. The first borne should be sacrificed to God, the first fruits should be offered to him, yea the beast if it had not been redeemed, the neck of it behooved to have been broken. Think ye not that God hath more respect of the first fruits of our life, then he hath of the first fruits of Bullocks. Thou shalt consecrate thy beginnings to God with Josiah, who in the morning of his life, even early, began to seek the Lord. We should in our life keep such dyets as did David in his prayers; Morning, noon-tide, and at even he sought the Lord. Remember thy Creator in the days of thy youth, before the years come wherein ye shall say, I have no pleasure. Be assured O young man ye shall come to judgment: yea, thy old bones shall inherit the sins of thy youth.

The sins of youth whereto they are most inclined, are first, pride, and a contempt of their elders: the vile do contemn the honorable, and youth despise age. Such was the pride of Absalom, whose punishment should terrify all youths.

Next, lust is natural to them, as the Prodigal child spent his time in riot and luxury.

Thirdly, hypocrisy; they can very well dissemble their doings: and when, with the Whore in the Proverbs, they are intending sin, then they pretend they were offering their peace offerings: and with Absalom, pretending their vows in Hebron, but intending to stir up rebellion.

And finally, all youths are subject to inconstancy, they are compared to dreggy wine not settled, [Simil.] so that experience hath taught us to say, It is lost which is done to them.

If thou hast escaped from judgment in thy youth, and hast passed the dangers thereof, thou mayest greatly praise God. I read of a man, [Simil.] who being drunk in the night, passed a very narrow bridge, which considering in the morning, died incontinently: so we should admire when we remember what dangers we have escaped.

Then if the sins of youth now trouble him in his age, what do ye think of the sins which ye do against knowledge and conscience in your old age? Should ye not confess them and be ashamed of them? If a child blush it is thought good, verecundia; but if an old man blush it is thought evil, because he is bound to do nothing whereof he should be ashamed. But many are like to the false Elders that lusted after Susanna, and to them appertaineth shame and confusion, for their example in courageth youngmen to do wickedly. Yea they are very rare who have escaped the perils of youth, either by one notable sin or other.

Now David of these his own sins doth make a special confession, & doth not infold himself under the mantle of generality: albeit many are taught naturally to dissemble their sins, to excuse them, to extenuate them, or else to involve them under a common necessity of sinning: but this will not please God, unless we freely say with David, I have sinned: [Simil.] for as a Patient must needs discover his sore and wound to the Physician; so must a sinner uncover his sin to God, which is an evident token of a penitent.

Moreover, he desires not only that God would forgive his sins, but more, [Doctr.] that he would forget them: wherein God differeth from men; men may forgive, but they will remember, for malice and anger takes such impression in our hearts, that it is hard to rase out the memory of our received injuries, although we pardon them with our heart: But God as he remits, so he forgets, he sees no iniquity in Jacob; and because the children of God are imperfect, and in this can never be like to God, so long as they carry about with them this sinning sin, as may be seen in David, who in his Testament remembered the injury done to him by Simei, to be punished by Solomon, although in his time he did dissimulate it: yet let this be some comfort to us, that if the wicked motions of injuries done to us come in our minds, let us resist and control them, which shall be sufficient before God.

Nor my rebellions.] Sins and rebellions are joined together, the mother and her daughter, sin if it grow and increase it turneth into rebellion and disobedience; which is like to the sin of witchcraft and Idolatry: and as a Serpent by eating a Serpent becometh a Dragon, 〈 in non-Latin alphabet 〉 , so sin feeding upon sin, becometh at last rebellion. There are degrees of sin, Nemo repent factus est turpissimus. David prayeth to God to forgive him his secret sins, and he desires that God would keep him from presumptuous sins; slay sin in the cradle, if ye let it come to maturity it may turn into rebellion.

The word also imports ignorances, which agreeth very well with this youth, to declare that the sins of youth commonly springs forth from ignorance, for they are blind through lack of knowledge, for they have no natural judgment, they lack instruction, they want experience, and such like: by nature we are all borne fools, nature hath taught the beasts to know things profitable & hurtful to them. The Swallow knoweth her time, the Ox his crib, but man knoweth not his owner, neither the time when he shall turn to the Lord.

And this ignorance makes youth to be rebellious to their parents; whereof the Lord complains by his Prophet, I have brought up children, saith the Lord, and nourished them, and they have rebelled against me.

This should teach Parents to remedy the ignorance of their youth by instruction, that their minds being enlightened by the knowledge of God and learning, they may fear God in the morning of their youth, and have the eyes of their understanding opened to know the true God and fear him, that it may be fulfilled that is spoken by the Prophet: And in the last days I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions. We may complain most justly with that holy Father S. Augustine, of the neglect of education of our youth, where he saith, O flores vere non frondium, sed veprarum: O truly they are flourishes not of branches but of briers, and so the Lord doth recompense the Parents in their age, that as they were negligent in training them up in the knowledge of God so they become crosses to their Parents in their age. Among the Lacedemonians there was a Law that children were not obliged to maintain their Parents in their age, who were careless of their education in virtue when they were young.

Moreover, [Doct.] let us assure our selve that the sins of Ignorance will not excuse us, albeit they may extenuate our pains, and make us to be punished with fewer stripes.

I will not insist in this point, because I have spoken sufficiently thereof in that Sermon on Christ's first word spoken on the Cross, Father forgive them, for they know not what they do.

But according to thy kindness remember thou me, even for the goodness sake, O Lord.] The fountain he runs unto is the mercy of God, where he plainly disclaims his own merits. Lorinus a Jesuit here bringeth in sundry passages of Scripture to qualify the mercy of God against merits: Psal. 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7. Dan. 9.18. Isa. 55.7.

VERSE. 8. Gratious and righteous is the Lord, therefore will he teach sinners in the way.

IN this second part of the Psalm after his Petition, [Doct.] he setteth down the props to the which his faith doth lean, to wit, the mercy, truth, and righteousness of God, He believed, therefore he spake: so our Prayers except they be grounded on faith, and an assurance that God will grant them, they are offensive to God, and not profitable for us: He who prayeth without faith, saith S. James, is like a wave of the Sea, tost of the wind, and carried away. The proof of this is in the sixth Psalm, wherein after his prayers, with a constant assurance he concludeth, all mine enemies shall be confounded. After he had prayed for mercy, he falleth out in a meditation, consideration and proclamation of God's goodness, in the eighth, ninth, and tenth verses, [Simil.] as it were to stir up himself up to Prayer again: as a man finding a fire almost consumed, doth put thereinto more coals to kindle it.

Gracious and righteous is the Lord.] First in his own nature, he is good and righteous 〈 in non-Latin alphabet 〉 rectus: next, he is good to us in teaching us his way. God is not only good but goodness it self: but how doth his goodness appear? not in showing mercy on Abraham, Isaac, Jacob, Moses, and the righteous, but on the most miserable sinners, (as Manasseh saith in his Prayer) the Prodigal child, harlots, & such other.

Therefore will he teach sinners in the way. ] In this common benefit of remission of sins, he inuolueth himself with the rest of the Saints, and so should all our suits be common, that we desire nothing alone, but that whereof our brethren may participate. This is the communion of Saints which we believe. Our daily prayers are for all, Give us this day our daily bread, forgive us our sins, and lead us not into temptation. Who seeketh anything for himself of God, and not for the rest of his brethren, shall be repelled, & receive nothing.

The persons to whom mercy appertains are called sinners, [Doct.] as though he would make sin the only object of God's mercy, as indeed it is: for God's mercy would not have been manifested, if sin had not been known, that so where sin abounded, there grace might superabound: the whole have not need of the Physician, but the sick. Think not that the multitude of thy sins will exclude thee from God's grace.

Christ at the well was found of the Samaritan woman; mercy and misery met together in the Pharisees house, even Christ and the Magdalene: in the field he met with the blind, who cried, Son of David have mercy on us; in the Temple with the Publican; at the Poole with the Paralitique; for, He came not to call the righteous, but sinners to repentance.

But what teacheth he? His ways: not the tradition of men, of Popes, of Councils, who could and have erred, but God's own ways, his statutes, so oft repeated in the 119. Psalm. Woe to the Papist, who followeth lying vanities, forsaking their own mercy.

The great Doctor and teacher is God himself, who having the key of the heart, must open it himself. [Doct.] Therefore the conversion of a sinner is not a work of nature, but it is God's principal favor, who must give increase to Paul's planting, and Apolloes watering. We should therefore fervently pray to God for the Preachers, that he would so bless them, that by their labors many may be converted to himself. The Israelites under the Law being terrified by God's voice, said, Let not God speak anymore unto us, but Moses. But we under the Gospel being comforted by his voice, say, Let Moses and Paul be silent, but let God speak to us.

The work of conversion of sinners, David draweth to the fountain, even God's grace and free favor: whateuer cometh to us, doth proceed out of his grace.

But this is wonderful, [Doctr.] how grace and righteousness, which seem so opposit in the salvation and conversion of a sinner meets together, and kisses one another. I answer, In the work of our redemption they accorded, when God's justice was fully satisfied by the death of Christ, and his mercy was clear by full pardoning us, when we escaped with the scape-Goat to the wilderness, and he died; the surety paid the debt, and we were freed. In the conversion of a sinner he useth both, he wounds and humbles, cures and exalts again. Deducit ad inferos, & reducit; He cast down Paul, made him blind, rebuked him, and then converted and comforted him, and sent him to teach the Gospel, and convert others.

VERSE 9. Them that be meek, will he guide in judgment, and teach the humble his way.

HE setteth down in this verse to whom the former benefit doth appertain; and what sort of sinners shall participate of mercy; to wit, the meek and humble; whom God hath so prepared by afflictions and crosses, [Doct.] that he hath made them to give an open way and place to the Gospel to work in them. For as the wax first is by labor and by fire, made soft and pliable before it can take stamp and impression of the Kings image and superscription; yea clay must be made soft and pliable before it be made a vessel: so must God humble us, before he put his image in us: so the gold, [Simil.] silver, &c. must be battered, before it be stamped. It is good (saith David ) that thou hast humbled me, for thereby I learned thy Commandments: If he had not been first humbled, he had never learned God's Commandments. He desired children to come to him, for of such is the Kingdom of heaven: yea except we become as these, we shall never enter thereinto. God resisteth the proud, and giveth grace to the humble. On whom will the Spirit of the Lordrest? on the contrite heart.

The Palace of Heaven is very ample, [Simil.] but the entry very narrow, let us then liumble our selves under the mighty hand of God, and learn of Christ that he is meek and lowly, and we shall find rest to our souls.

The word meek, is in Latin mites, of which our Savior speaketh, Blessed are the meek, or mansueti, quasi ad manum venire sueti, accustomed to come under the hand; so God so mitigateth the fury of our nature and tameth us, that we become so obedient, that as a child cometh under the hand of his Parent, or as a handmaid is directed by the eye of her mistress, so do we attend upon God.

[Doctr.] Will he guide: ] God who teacheth the meek, he also guides and directs them, and leads them through the way. For as children are ignorant, so are they impotent; they are taught by their parents & led by them; whom God directs he also protects, and guides to heaven, or else we should soon perish. He must order the actions of our whole life rightly, which is the second grace that God will bestow on his children when they submit themselves obediently to bear his yoke. This docility will never be till our proud heart be subdued.

His judgment and his way, is nothing else but his gonernment, whereby he declares himself as a loving Father, careful to provide for the salvation of his own children, that he may relieve them that are oppressed, raise up those who are cast down, comfort those who are sorrowful and grieved, and succor such as be in misery. And because in the former verse he spake of sinners (he will teach sinners his ways) he expounds of what sinners he meant; he will not teach every sinner, but those whom he hath received into his favor. First, he bears down our pride and contumacy, and humbles us, but being cast down he will not forsake us; and being humbled by the cross, he directs all the actions of our life in his holy obedience; of which Apollinarius:

He will direct righteous men that are meek.

Wherefore ye may clearly see, that the gift of modesty and humility is so necessary, as without which we can never be capable of the mysteries of God's kingdom: Which made Augustine to say (borrowing the allusion from Demosthenes the Grecian, who being demanded what was the chief thing required in an Orator, answered thrice, pronunciation ) thrice, that the chief virtue required in a Christian was humility: and in another Epistle; En adsum senex à iuuene coepiscopo, Episcopus tot annorum, à collega nondum anniculo, paratus sum discere; I am here an old man ready to learn from a young man my coadiutor in the ministry, and so old a Bishop from a young man who scarce hath been one year in the service.

VERSE 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.

ALl the paths, &c. ] An 〈 in non-Latin alphabet 〉 or exclamation, whereby he explaineth what he would show, even the ways of the Lord; a most comfortable saying: such as Paul hath another, To those that love the Lord all things work together for the best: Sickness, poverty, infamy, yea death, which is the greatest mercy, when we are separate perfectly from sin and the world, and conjoined to Christ. So that God is ever accumulating mercies, and heaping them on our head, that whateuer befalleth us, certainly cometh from his mercy, and it is of his mercy that we are not consumed and daily brought to confusion.

He comprehendeth the paths of the Lord in two words, [Doct.] mercy and truth, or (as others expound) justice. These are the two pillars which upholdeth a King and his kingdom. Mercy and truth preserve the King, for his throne shall be established with mercy. Whateuer we hear or read of the ways of God, is either mercy or truth: mercy in pardoning sin, truth in performing his promises. [Doct.] Other quali • ies that are in God may tend to the reprobate, but with none of these two have they anything to do, for they have no repentance, therefore no remission of sins; they have no faith, and therefore they depend not on his truth. But the godly are not to be afraid of his justice, because mercy interuenes: his power mainta • nes them, his wisdom foresees their relief. Who shall intend anything against the elect of God? Christ justifieth, who can condemn? But with the wicked he will dealt very hardly, with the godly he will show himself godly, with the upright man he will show himself upright, with the pure he will show himself pure, and the froward he will show himself froward.

To such as keep his covenant: ] But to whom will he show this mercy? To those who keep his covenant. Of this covenant which God made with his Church, read Gen. 17.2. Exod. 24.7. Josh. 24.16. Ier. 3.31. and in many other places.

This is the third name which he giveth to those who shall be partakers of his mercy. First, they are sinners; next, humble and penitent sinners; and thirdly, their repentance is declared by their life, in that they keep God's covenants.

A covenant is a mutual band between two persons, having mutual conditions. God humbleth himself, so far, that he covenants with man to be his God, and promiseth to be their Father; we again oblige our selves to be his children and people, if we forget to honor our Father, then he will not accompt us his children. He craves that we should keep his Commandments and covenants, not the traditions of men; [Doct.] which can never bind the conscience: yea oftentimes it falleth out, that those who are too curious in observing these idle and vain rites, are careless in keeping these things which are absolutely commanded by God.

VERSE. 11. For thy names sake, O Lord, be merciful unto mine iniquity, for it is great.

FOr thy names sake, O Lord, be merciful unto mine iniquity: ] What before he spake generally of God's mercy promised to all humble & penitent sinners, [Doct.] that in this verse he particularly applieth unto himself; showing us hereby how necessary the application of mercy is to a Preacher, lest preaching to others he become a Reprobate himself.

He runs ever to mercy pretending no merits, and craves pardon to his iniquity, which before he called sin, for he sinned against God, and did iniquity to Uriah: [Doct.] where observe that sin and the forgetfulness of God, causes us to do iniquity and wrong to our neighbors: how can we love God, whom we see not, and hate man made to his I mage whom we see.

For it is great: [Doct.] A true mark of a petitent sinner, to aggravate his sin. Some use to extenuate their sins, by comparing them to others whom they think sin more then they do: others excuse them, as Adam did when he said, The woman which thou gavest to be with me, she gave me of the Tree, and I did eat: she again excused herself, The Serpent beguiled me and I did eat: [Doctr.] But let the children of God search and find out the greatness of their sins, and aggrauare them, that God may extenuate them, and so forget them. Are ye loadned with sin, remember it, and God will forget it, and ease you; if ye have it before your eyes, he shall cast it behind his back: but if you think nothing of sin, God will bind it on your back, so that it shall press you down as a millstone.

But he craveth this for God's names sake: his name is his honor, [Doctr.] showing us that God purchaseth his chief honor by his mercy: It is the honor of the King to try sins, but the honor of God to cover them.

VERSE. 12. What man is he that feareth the Lord, him will he teach the way that he shall choose.

IN this and the other two verses following is contained another quality which God craveth in his penitent, humble, and obedient sinner, to wit, that he have the fear of God, who is rewarded with temporal and spiritual blessings in his soul, body and posterity: So godliness is great gain, having the p • om • es of this life the life to come.

What man is he. ] By this form of interrogation he would note the rarity of those that shall find mercy, and this indefinite speech answerable to an universal, declareth, that whatsoever they be, of whatsoever estate and cond • tion, who fear God, shall be sure of these after following blessings. [Doct.]

Next observe that God he directs all these in the course of their life whom he hath pardoned; therefore those who are not reconciled to God, need not look for God's direction, he was a Pillar of fire and Cloud to the Israelites, for they were under the Covenant.

The fear of the Lord is the chief virtue, even the beginning of wisdom. It is a secret reverence bred in the heart of a Christian proceeding out of the sense and feeling of God's love, whereby a sinner is afraid that he neither think, speak, or do anything which he supposeth may offend God's Majesty. This secret fear if it be once planted in the heart will direct thee in all good actions acceptable to God, and correct thy evil doings. The love of God hath a constraining power, whereby it compelleth and forceth us to serve him: the fear of God hath a restraining power, by which it restraineth and stayeth us, and keepeth us back from offending him: this is like a bit, the other like a spur. Abraham feared that the fear of God was not in the place whereto he went. Joseph being enticed by his Mistress to commit wickedness with her, answered, How can I do this great wickedness and so sin against God? the Lord plant this fear in our harts. This is a filial fear which he craveth, coming from love, & not a servile fear which cometh from a fear of punishment. The preserver of this fear is a continual nourishment in thy mind of the presence of God, to whō thou presentest all thy actions. When thou cōmittest anything unworthy of his presence, be ashamed of it, fly frō it, crave mercy for it, & make the quiet Cabinet of thy mind the Chamber of his presence, wherein thou darest admit no lewd thought, no filthy thing. And because it is impossible to fray thy heart & mind from the conceptions of that sinning sin in thee; yet have this testimony, that it is no sooner conceived, but as soon repented.

Will he teach the way that he shall choose.] He promiseth four benefits to the man that feareth God, he heapeth upon him grace upon grace: before he pardoned him, and now he directeth the man whom he forgave: for no sooner receiveth he any man in his favor when he immediately takes the protection and direction of him.

But out of these words we see three things. First there are diverse, yea contrary ways, as there are contrary ends, the broad and the narrow, the Kings way and by-rodes, the way of life and of death. This is against such as dream to themselves that whatsoever religion they profess, or howsoever they live they shall go to heaven; but they are deceived; for if thou be not in the way to the Kingdom, thou shalt never attain to the Kingdom: many, yea the most part are not going but riding, not running but posting to hell; whom if ye demand whither they go? they will answer, to heaven: yea and they will brag they shall be nearer God then the Preacher himself, even as if one would dream of life at the point of death.

Next we see that a man cannot of himself choose the right way to heaven; [Doct.] for the natural man cannot apprehend those things which pertain to God's Kingdom, neither yet can he see them, for they are spiritually discerned. Whereupon followeth the third, that is, how man shall choose the good and refuse the evil way: Non est currentis, nec volentis, sed miserentis Dei: It is not in him that runneth, nor in him that willeth, but in God that showeth mercy. Moses chose rather to suffer with the Church then to be called the son of Pharohs daughter. Joshua and his house chose to serve God, though all the people should serve Baal. David the King chose the light of God's countenance to shine on him. Solomon made his choice of wisdom. Mary chose the better part. Paul thought all things to be dung in respect of the excellent knowledge of Christ. The Church of Laodicea was counseled to buy gold. But all these their choyces were of God, who put it in their hearts to choose good things. Wisdom cried in the streets that all that were destitute of understanding should come to her, but the fool heard the voice of the harlot, Go to our daliance, saith she, and he went like a sheep to the slaughter. So by nature we choose the way to destruction; Thy perdition is of thee O Israel, thy salvation of me.

VERSE. 13. His soul shall dwell at ease, and his seed shall inherit the Land.

HIs soul shall dwell at ease.] The second promise and spiritual blessing, the peace of conscience which is the tranquility of the soul, flowing from the assurance of God's favor in Christ wrought by the holy Spirit. This is that white stone in the Revelation, wherein a name is written, which none can read but he that hath it. Thy good life may be a mark to others of thy salvation, but thy inward peace is a token to thyself, that howsoever thy outward man be afflicted; yet thy inward man hath that peace which passeth all natural understanding: of which Christ saith, My peace I give you, not as the world; and he commanded the Apostles to give their peace.

The giver of this peace is called the Prince of peace; the wicked cry peace, when as sudden destruction is approaching, as the travel of a woman: But there is no peace to the wicked, saith my God; they may sometimes lie in careless security, not wakened by the sight of God's judgments, but sleeping in the bottom of the Sea, having no true rest: for the worldlings have three worms which eat them up, care, fear and dolour; care to conquest the things of this world so excessively, that they are eaten up by it, fear lest it be taken from them, and commonly God as he threateneth by his word, the thing they fear shall come on them, and then followeth an excessive sorrow for the loss of them, they despair and oftentimes are the cause of their own death: but the godly cast their care upon the Lord, they have a reasonable care of their Family, but with measure, they fear nothing but the offense of God, all other fears are swallowed up in the gulf of that fear; for they assure themselves that God will maintain their Lot; and finally, at the loss of any creature the godly have a natural sorrow, albeit not out of measure, but with Job, saying, The Lord hath given and taken.

And his seed shall inherit the Land.] The third blessing temporal, he promiseth wealth to the posterity of the righteous, that their days shall be long in the Land that God hath given them. First in this promise ye see the constancy of God's favor towards them that fear him, their death doth not withdraw God's love from their posterity, as David after Barzillai went home, remembered his kindness in entertaining Chimham, and on Mephibosheth he shown the mercy of God for Jonathan's sake: [Doctr.] so God's love dies not with the Parents, but reviveth in their posterity, as the Lord promised to David, 2 Sam. 7.12. Here is a promise to the godly who fear him, of a sure and perpetual maintenance to their posterity. The consideration hereof should abate that excessive care that Parents have of their children, whereas the best care they can have of them is, that they fear God themselves, and labor to bring them up in that fear. Kings have not such surety of the continuance of their crowns to their succession, neither Noble-men of their Lands, as • godly man hath of God's provision: I was young, saith David, and now am old; yet I never saw the just man nor his seed to beg.

Moreover we see that Lands are at the disposition of God, [Doct.] who will give them to whom he pleaseth, and altereth Dominions, as the Monarchy of the Babylonians, Persians, Grecians, and Romans, the cause of this alteration was their sin: and do we not see amongst our selves within these thirty years, many and strange alterations of Lands and houses, translated from the right owners thereof to others neither of their name, nor any way belonging to them. Should not this teach us all to fear God, and make our houses as Sanctuaries to him, left he be forced (as he extirped the Canaanites for their sins) to root us out, and sweep us away as with a besom.

VERSE. 14. The secret of the Lord is revealed to them that fear him: and his covenant to give them understanding.

THe fourth benefit which the Lord will bestow upon the godly men, he will (if they fear him) reveal to them his secrets.

First, [Doct.] ye see the word of God is called a secret, a mystery, and hid treasure, a closed book which none is able to loose but the Lamb. For all the natural wit of man is not able to attain to the understanding of the meanest Article of faith. All things which we believe are above the compass of reason, or flat against it.

The Gospel cometh by revelation: Blessed art thou Simon, the Son of Jonah, flesh and blood hath not revealed this to thee, but my Father: where he manifestly testifieth, that the confession of Christ is a hid matter, which must be revealed to us by himself. The wit of man can search the profundities of nature (albeit it is not able to attain to the hundredth part thereof, as of Physic, Astronomy, Geometry, &c.) but it cannot sca • se upon Divinity without inspiration, which must come from above. It is no marvel therefore that so few believe the word, for fa •• h is not of all men, it is the gift of God: as i • is a secret, so are they called his secret ones to whom he revealeth it

But men may think, [Object.] that it being a secret, why should it be made common to all, and God hath closed that book.

[Answer.] I answer with Augustine, it is a flood on which a Lamb may swim, and an Elephant may walk. To the children of God it is plain; to those it is given to understand, but to others they are parables, That seeing they should not perceive.

But to whom doth he reveal it? [Doct.] To them that fear him, and to these he giveth understanding, as in the 15. and 119, Psalm he testifies. By which I see there is no true service without conscience, and none can profit in the knowledge of the Scripture but such as fear God; and the more they fear him, the more they grow in knowledge. True piety and godliness is the nourisher of knowledge, for the fear of God is the beginning, growth, and perfection of all wisdom. And therefore Atheists and profane persons have not learned Christ aright, they are learning, but do never attain to the power of godliness and his covenant to give them understanding.

His covenant is specially mentioned, [Doct.] because the Jews brag of the covenant made to Abraham their Father. But here he declareth to them that they have no title • o the covenant except they fear God. The Jews bragged that they were descended of Abraham, but Christ sends them to their father the devil, because they follow his manners, and are murderers. Therefore there is no part in the covenant to those who have not the true fear of God.

VERSE 15. Mine eyes are ever towards the Lord: for who will bring my feet out of the net.

NOw he doth apply the benefits of God (which generally were propounded to the Church) to himself, & as he began the Psalm, so he ends it with a prayer for his delivery from his enemies.

In this Verse he persuades himself by faith that God will set him free, for (as saith the Text) his eyes are ever towards the Lord; that is, he depended on God, as the eye of the handmayd is towards her mistress. This he testifieth when he saith, And I lift up mine eyes to the mountains, my help cometh from thee O Lord, for thou wilt deliver me who trusts in thee. Men may look for help at the hands of men, but in vain. But God will not frustrate the expectation of his own; which should make us not to turn our eyes from him, seeking help from Egypt. We cannot at one time look up to heaven, & down to hell or the earth, no more put our confidence in God and man.

Next, ye see that if we desire to get delivery, we must in all our actions set him before our eyes, direct all our actions to glorify God, and edify his Church. I have set the Lord always before my face, for he is at my right hand, therefore I shall not slide. Will God defend an unrighteous man, who asmeth not at God's glory, but his own designs? If thou have him before thine eyes, then will he stand at thy right hand to maintain thee.

He will bring my feet out of the net: ] He compareth his estate to a bird ensnared in the fowlers net: for his enemies were fowlers, their engines were nets, himself was the poor bird circumuened.

The Church hath many enemies, but none are so crafty as these fowlers: fraud and craft is a mark of God's enemies; they imitate their father the devil, who is a wily Serpent, and more subtle then any beast of the field.

Thirdly, let Christians be birds, that as they have their chief abode in the air, so we may have our conversation in heaven; as they fill the air with their sounds, so let us praise God.

Fourthly, God's children may be ensnared, but God will break their nets and deliver them, as Paul, Silas, and Peter out of prison; for that which seems impossible to men, is possible with God. Man is as the bird escaped out of the snare of the fowler; for as the bird compassed cannot deliver it self, no more can man escape their attempts by his own strength, but only by God's power.

VERSE. 16. Turn thy face unto me: and have mercy upon me: for I am desolate and poor.

[Doct.] HE thinks in adversity that God turns away his face, whose presence to a creature is as the turning of the Sun unto the earth.

He craveth mercy oftentimes in this Psalm, acknowledging that to be the fountain from which all blessings flow to him: this argument is taken from God himself.

The next argument from his misery, For I am desolate and poor. This is the object of God's mercy, upon which it must work; as the wounded Jew was an object of the Samaritans mercy. How would God's mercy be known, if man had no misery? How would the Physicians skill be tried, if not by the patients diseases? How would the liberality of Princes & their justice be notified, but by the poverty of their subjects, and their distresses.

VERSE 17. The sorrows of mine heart are enlarged: draw me out of my troubles.

[Doct.] THe sorrows of mine heart are enlarged:] God hath many means to humble the sons of men, and namely he turns their joy of sin into sorrow; the right sorrow, whereof the Lord send us. God multiplies sorrows because we multiply sins. David found a cause of sorrow in everything he gat from God: for his brethren envied him, his father in law Saul persecuted him, his wife mocked him, his familiars and companions deceived him, his children pursued him, the Ziphims and the Lord's of Keilah betrayed him, the Philistines rejected him. The joys which God propineth us with, are as so many roses; but in the bottom of them are enclosed as many thorns to prick us: As Paul was pricked with the messenger of Satan, le • t he should have been exalted through the great revelations. So if we found not some discomfort in every creature, we should be bewitched with the delight thereof, that we could not settle our affection on God: And therefore God peppers every pleasure, and gives us some sour sauce thereto, as he gave sour herbs to be eaten with the Paschal Lamb.

Draw me out of my troubles: [Doct.] ] Many are the tribulations of the righteous, but the Lord will deliver him out of them all. God useth to draw them, by which he would testify that it is a work of God's power to deliver the innocent; as David delivered his fathers sheep from the Lyon and the Bear, and the vessels out of the hands of a strong man.

VERSE 18. Look upon mine afflictions, and my travel, and forgive all my sins.

THere he acknowledgeth the root of all his troubles to be sin: for which he craveth mercy at God. Ye may see here that sin toucheth him so near the heart, that he cannot find ease but in the remission thereof. Sin is sweet in the mouth as honey, but it is in the womb as gravel. There is no venom in the affliction but sin, so being quit of sin, he esteems nothing of the affliction. Sin is the noisome humor; purge the humor, and save the patient. The goodness & wisdom of God, which maketh affliction a bitter water to eat up the rust of sin. The affliction is not profitable which hath not made some diminution of sin. When God's anger was quenched, then the floods were abated, so as thy sin decreases, thy affliction diminisheth daily.

VERSE 19. Behold mine enemies, for they are many, and they hate me with cruel hatred.

THis endeth as the sixth Psalm; [Doct.] for triumphing above sin his spiritual enemies, he triumpheth above all his bodily foes, he prevails with God, he prevaileth also with men.

He useth no imprecations against them, but that God would look on them either mercifully to convert them with Saul, who was called Paul, or to confound them, as the first Saul who killed himself. His enemies are described from their multitude & number; next, frō their malice & cruelty. Always God's honor is so much the more greater that he is one for all, & his love prevents their cruelty. He complained of their craft, before they had spread nets for him, and the devil who before was a Serpent and could not prevail, now becometh a fiery flying Dragon, to devour the seed of the woman: so craft disappointed, becomes cruel: he was first a Serpent, & yet he is more dangerous when he is a serpent, cheaping, [Doct.] then when he is roaring as a Lyon; when he roars he is heard far off and is eschewed, but who can shun a Fox and a Serpent: therefore craft is always cruel. Since then we have to do with malicious enemies and crafty deceitful men, let us inarme us against them by the breast plate of righteousness, to strike by their darts, and by patience to suffer their wrongs.

VERSE 20. Keep my soul and deliver me: let me not be confounded, for I trust in thee.

HE ends as Christ ended his life, [Doct.] In thy hand I commit my spirit. By the soul he meaneth also the life, for it is well kept when the Lord keeps it: no earthly place so sure, but the thief may come in, or rust consume, but if thy soul be bound up in the bundle of life, and treasured with God, no violence or cōsumption can attain thereunto. And he useth that same argument in the end which he did in the beginning, For I trust in thee.

VERSE 21. Let mine uprightness and equity preserve me: for mine hope is in thee.

LEt no man claim the patrocinie of God, [Doct.] unless he maintain a righteous cause & quarrel, for what fellowship hath the Lord with the throne of iniquity? This he speaks because of his enemies to whom he never did injury, and the more ungrateful were they; yea these he benefited: as Saul, with whom in the field he pleaded his innocence, when Saul said, My son David thou art more righteous then I. But when he came before God he cried, Enter not in judgment with thy servant; but recountering with men he braggeth of his innocence: Our eyes are sharp sighted and bright enough to behold the earth, but when we look to the Sun they will be dim.

For I trust in thee: ] Ye see albeit he claims to his innocence, yet he retireth him to faith and hope in God. Our righteousness is not such as that we can altogether stand by it: there are some slips and faults in the best of our actions, therefore we are forced to retire to God, who can supply them all in his all-sufficiency.

VERSE 22. Deliver Israel O God out of all his troubles.

THis last verse containeth a prayer for the Church, [Doct.] so that he is not contented to enjoy any private benefit from God, himself, unless the Church of God be partaker thereof; whose welfare he promiseth to procure, and desires others to pray for the peace of Jerusalem: and this is a mark of a feeling member of Christ, who remembereth not his own sorrows without regard of the tribulations of God's Church.

Next, ye see that the Church is subject to infinite tribulations, she is a Lily among thorns, there must be a fire always in that bush. is no marvel to see the ship of the Disciples tossed in the seas, and the Ark of Noah in the deluge, but indeed it were a marvel to see the Church not persecuted. [Doct.]

Finally he prays for delivery to her, letting us see two things: First, that the Lord will compass his Church with joyful deliverances, and not let the rod of the wicked lie always on the back of the righteous, but as they have many crosses, [Doct.] so they get many comforts from God. Next, God commonly takes that honor to himself to deliver his Church, when Princes persecute the same to their own ruin and shame. Let us pray unto our God to deliver his Church in Europe this day, which is fearfully assaulted by wicked men, and to give his Saints patience and perseverance in the truth to the end. Amen.

VERSE I. Blessed is he, whose wickedness is forgiven, and whose sins is covered.

BEfore I come to the particular parts of this excellent Psalm, I must observe wherein David doth place happiness and felicity. He more then twenty times in the Psalms (d scribing who are happy) accounteth thesee only happy who are godly. Sometimes in the cause, Blessed is the people whose God is the Lord; sometimes in the effect. Blessed is the man who judgeth wisely of the poor, sometimes in the means, as blessed are those that fear God, whose sins are forgiven, for as gold is always gold whither it be in the mine, where it grew, or put forth to exchange, or in the kings treasury, so godliness must be esteemed all one, whither ye judge it by the cause from which it had its beginning, or from the effects thereof, or from the means; whereby it is entertained, albeit everyone of those have their own place, the one as the fountain the other as the spring flowing therefro.

There is no man, although never so unhappy, who doth not aspire and desire to be happy, but they perceive not wherein happiness consisteth, some put it in the pleasure of their flesh with Ammon, but his sudden repentance in thrusting away his sister, and his infortunate end, show that there is no happiness in those filthy pleasures: some place happiness in riches with Crassus, but finding the incertaintie thereof they will be forced to cry, O Solon, Solon: other place happiness on honors as Absalom and Haman who were both exalted on trees. But David albeit having riches, honors, and pleasures in his kingdom) accounteth himself only happy in this that his sins were pardoned. Those earthly things are a weak foundation whereupon to build, should we expect happiness of an unhappy world.

The vanity of the Philosophers concerning happiness is to be put away, of whom Chrysostom writeth, they have woven Spiders webes by which they might ma • re the minds of foolish men. He who is a rebel to the king, can enjoy no benefits of his kingdom, [Simil.] but when he hath received the rod of peace, and hath procured the kings favor then he is happy. So although we had all the privileges of nature, what will they be to us if we have not the favor of God, and assurance of the remission of our sins.

Blessed is he: He giveth out this beatitude in the singular number. The man, as Habackuk also hath, iustus ex fide sua viuet: the just man shall live by his faith. The Apostle Saint Paul saith, I have believed, therefore I spake, that we may not infold our selves under the lap of generality, and say with Athists and Papists, we will be saved as other men are, for we believe as the Church believeth, but every man must have a faith of his own, by which he must be saved, for albeit there be but one common Medicine applied to all Christians who are penitent, yet everyone of them must have that applied to himself, even that Salue to cure his soar. For medicaments must be personal, we must have our particular warrand in our pocket for our debts, and not dream that we are free of debt, when others are freed thereof. There are three gradations or climaxes answerable to the three degrees of nature, grace, and glory. The natural estate of man is noted by sin, impiety and iniquity; grace, by lightened of it, covered, not imputed; glory, blessed, blessed. Nature beginneth the work, and it is full of vanity, and it hath the root of sin, which groweth in all our hearts, that sinning sin & concupiscence, that Original corruption, without which never man was borne, except Christ Jesus. Of this man esteemeth little, albeit he have it in his house, and the thief lying in his bosom. This root of sin springeth up in two branches, impiety against God, and iniquity against man, this monster with these two twins are ever found together, they grow together, and live together, a sinner vnrepenting is impious and irreligious toward God, and profane, and inequitable toward men. When sin reigns as a tyrant, and hath taken any captive to do him service, is it any marvel, that he rage against God by blasphemies, and against man by injuries. The man possessed with Devils who was amongst the graves threw stones at the passengers, as by the contrary, he who is holy and Sanctified is also godly and just, for these three cohere, Piety, Justice, Sanctitie.

Sin is never alone (as neither cometh the judgment of God alone) one draweth another, they are linked together as a chain of iron, by which man is bound and carried to utter darkness, if the Angel who came to Peter in prison doth not lose them. This Chapter is depainted in the first Psalm, at the first verse, for he calleth them sinners, wicked, and scorners, Peccatum peccatum trahit; one sin draweth on another, for sin groweth to wickedness, and wickedness to scorning of all religion, which is the extremity and highest degree of all evil.

This further is to be noted, that what deformity we see and dislike in all the beasts they are found in one man. We detest the the falsehood of the Fox and the subtlety of the Serpent, and yet man is falser then both, we cannot abide to look upon a Dog when he licketh up his vomit, neither on a Sowe while she is wallowing in the puddle, and our only delight is to swallow up sin, and feed on our own filthiness, and when we have been cleansed from it by repentance, we return to it within a little time, we abhor the greediness of the Wolf, (albeit sometimes he can be satisfied) and yet our covetous heart is insatiable. The cruelty of the Lyon is odious unto us, albeit it spareth the own kind, but man as Athaliah rageth against his own blood, every beast hath one deformity which is no sin in it, but a spectacle whereby man may hate that in himself which he abhorreth in a beast, but man hath all deformities, he is subtle then a Serpent, more crafty, then a Fox, more cruel then a Lyon, more filthy then a Sow, more greedy then a Wolf, &c. Yea much differing from all these, for all may be tamed, but the tongue of man cannot be tamed, and if one member of man be worse then all beasts, what think ye of the whole powers of man's nature. Look then what evil cometh of sin, it seemeth to be profitable and pleasant for the present, as honey in the mouth, but in the belly it turneth in gravel and wormwood. Judas thought his wages sweet in receiving them, but after cast that money back in great sorrow Ammon was sick for love of his sister, but when he had fulfilled his lust, he hated her more, then before he had loved her. Behold what Leprosies, Phrensies, Fevers, Botches have ever fallen upon man's body, as many sins, as fountains of them, are pressing down his soul, which we should lament, if we were sensible of the smallest of them.

Whose wickedness is forgiven:] This threefold repetition of the remission of Sins, argues the necessity of the persuasion of this doctrine: for it is an article of our Creed which we must believe, and for the which we are commanded to pray daily, he hath promised it, who is faithful; he hath sworn, and given the earnest of his Spirit to seal it. We must not doubt with these doubting Doctors, [Doctr.] whether we shall obtain mercy or not, but we may assure our selves of the remission of our sins. They allege that of Ecclesiastes, No man knoweth either love or hatred of all that is before him. I Answer that place is to be under understood thus, [Ans:] that external things are not notes of God's love or hatred because they are common to good and evil.

This persuasion indeed wanteth not the own doubtings we doubt, but we dispare not, these doubtings spring from the sense of our unworthiness, not of God's goodness. But if a man be not assured of the remission of his sins, his conscience must be left in a most miserable agony and torment. What shall become of him at the latter day, for the fear of eternal death, and the horror of God's judgments will ever be before him. It is a very true sentence, there can be no pleasure in the hoping for any good thing, if the fear of the contrary be joined to it, and if this be the greatest infelicity of the wicked to be tormented in conscience, because they see the anger of an irreconciable God, then that must be the greatest felicity of God's children, when they find that God is at one with them, which felicity, cometh not without this assurance of his mercy.

But there is as great difference, between this 〈 in non-Latin alphabet 〉 , full persuasion, and a presumption, as there is between two rebels, whereof one, having repented, doth find means of reconciliation with the king, [Simil.] and so getteth his remission sealed, and the other who presumeth so much of the king without any warrand. And between one who dreameth of Golde, and another who hath it.

The grace of God is amplified by three notable similitudes, the first from a burden, of the which the sinner is lightened and made free. Sin albeit before it be committed it seem light as a fether, yet it is the heaviest burden that ever man did bear, [Doctr.] in these three respects. First, Because it is Hereditarie and man is borne with it, whereof except he be cased by baptism, and the mercies of God in Christ it shall press him down to hell, for it hangeth on fast and it presseth down. [unspec 2] Secondly, Because it lieth both upon soul and body, the Israelites were burdened with the task laid upon their flesh, and Joseph with irons, their soul being free thereof, albeit both burdened with sin. [unspec 3] Thirdly, Alburthens are sensible to the bearer, and the heavy burden the greatest sense, but a sinner is contrary, he hath no sense, yea the greater be his sin, the more senseless is he. The seeling of thy sin is the preparation to thy ease and relief. The Israelites groaned under Pharaoh, and the Lord sent Moses, next rinne to him who is only able to pacify God and thy conscience, even Jesus Christ, who crieth, Come unto me all ye that are weary and loaden with sin, and I will ease you. Thirdly, Indeuour to be quit of it, [Doctr.] and be loath to take in on again.

There is nothing able to disburden thee of thy sin, but Christ. F • ie to the fond and new found out remedies, of Merrit, Pardons, Pilgrimages, and see what they can avail thee,

Musculus, upon the Psalms maketh mention of a Servant in Germany who stole some of his Masters goods, and after, being become wealthy, was greatly tormented in conscience for the same. Wherefore desirous of some ease, at the advice of a Popish Priest, he gave some part to the Church, some to the poor, but yet his torment no whit eased, he restored (at the counsel of the true Servant of God) to his master his own, and craved mercy at Christ, and so received ease, wherefore there is nothing that can ease a troubled mind but Christ Jesus, who hath taken our burden upon himself.

There are two sorts of persons to whom this Doctrine doth appertain: the one, who are touched with no sense of sin, those feel not the burden, yea being drowned in the Sea they feel no waters, and burnt up, sents no fire; O dead soul, that when God's judgments are as so many ways, pursuing thee with Jonah, thou art a sleep. The other, over much pressed down and moved with their sins, almost disparing, who are the rarest sort to whom this comfortable sentence doth appertain. It is God's honor to pass by sins and to cover them.

And whose sin is covered.] He is not content once to speak of the rem̄ission of sin, but thrice, using three similitudes to express the same, to declare that it is a matter of great moment, as also that it is perfect and absolute. He saith the wickedness is pardoned, the sin covered, the iniquity not imputed, a pretty gradation, so that the weight of our sin shutteth not the way to God's mercy.

He saith not, that he is happy who covereth his sins, for he who covereth his sin shall not prosper, but he who confesseth his sin shall be saved. For the hiding of our sins from God closeth the door to repentance, and so as long we use subter-fuges and colors our sins, so long can we never heartily repent them, and God will not pardon an impenitent sinner. He is a fool who would cover his wounds from the Physician, [Simil.] for when the Physician covereth it by healing it, it is best covered.

This covering hath relation to some nakedness, and filthiness which should be covered, even sin, which defileth us, and maketh us naked, [Doctr.] why, saith Moses to Aaron, hast thou made the people naked. Sin maketh us black as a Moore, defileth and maketh us like menstrous garments, and thus being so disgraceful we have need to be covered, our own garments of our merits are too short and cannot cover us, we have need therefore to borrow at Christ Jesus his merits, and the mantle of his righteousness, that he may be unto us as a garment, [Simil.] and as those breeches of lether, which God made unto Adam, when they cast away those fig-tree-leafes which they sewed to themselves: garments are ordained to cover our nakedness, defend us from the injury of the weather, and to decore us. So the mediation of our Savior serveth to cover our nakedness, that the wrath of God cease not upon us, (he is that white raiment, wherewith we should be clothed, that our filthy nakedness do not appear) to defend us against Satan, (he is mighty to save &c.) and to be an ornament to decore us, for he is that wedding garment. Put ye on (therefore) the Lord Jesus Christ.

[Objection.] But it may appear that the word hiding or covering is not proper, seeing there is nothing hid from the eyes of God, whose eye pierceth unto the most secret thought of our heart? I answer with the Apostle; he calleth those things that are not, as though they were, & things that are, as though they were not, because he forgiveth them, as though they never had been committed, & therefore he saith, I have put away thy transgressions as a cloud, and thy sins as a mist. He will subdue our iniquities, and cast all our sins into the bottom of the Sea; as high as the heaven is above the earth, so great is his mercy toward them that fear him; as far as the East is from the West: so far hath he removed our sins from us. Though our sins were as crimson, they shall be made wh • te as snow, though they were red as Scarlet, they shall be as wool. I, even I, am he that putt • th away thine iniquities for mine own sake, and will not remember thy sins if the wicked will turn &c. All his transgressions that he hath committed they shall not be mentioned unto him but in his righteousness that he hath done, he shall live. So it is a like to be covered of God▪ as not to have sinned at all.

The allusion of the words Nassui and Cassui is proper, for the sins that are pardoned are also covered. So most miserable is the state of those who are nor reconciled unto God, for his majesty hath his revenging eye looking on them, and their actions to destroy them. The Lord setteth their iniquities before him, and their secret sins in the light of his countenance, whereas he casteth the sins of his elect, behind his back.

What shall become of those, who think their sins to be hid, if they come not to the open sight of the world, as though the sight of man were more to be feared then the sight of God? why should we not be more afraid of God's sight, who may avenge himself on us, then of men's, who though they behold us, may either pity us, or offend at us.

There are many, who to cover their sins, run to human a satisfactions. They purge clay with clay, they add superstition to superstition, and in so doing in my judgment they carry timber on their backs, that the more timber they have, they may kindle the the greater fire, for what are our merits but a new fuel to kindle God's judgment, and the more trees ye bring, ye kindle up the greater flame. Then we are greatly bound to the Lord, who when he might have written our faults upon our brows, he hath covered and hid them, therefore let us not renew and raise them up again, since the Lord hath buried them in the bottom of the Sea of his oblivion. [Simil.] For his mercies are as an Ocean, furnishing water to the whole world, but can never be dried up.

VERSE 2. Blessed is the man, unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.

[Doctr.] THis third similitud is taken from debt, that albeit we are obliged and bound to God, either to satisfaction or obedience, yet the Lord taketh payment from our surty and so freeth us. For God will not take twice payment for one debt, so that we may say truly, if we believe in Christ, we are not obliged nor bound to God for payment for he hath our obligation, and nailed it to the Cross. This the Apostle testifieth writing to the Corinthians, and all things are of God, which hath reconciled us unto himself, by Jesus Christ, and hath given unto us the ministry of reconciliation, for God was in Christ, and reconciled the world to himself, not imputing their sins to them. See how the Prophet by reiteration of this remission of sin, extennuats and annihilats himself, and brings him so low, that by impiety, sin, and iniquity, whereof he granteth he found himself culpable, and by lightening him of that burden, covering of his sin, not imputation of his debt, he assured himself to be relieved.

But it may be asked, how far we should be mindful of our sins, and whether they are so covered by God that we should bury them by perpetual silence. To dissolve this question, [Ans:] we must remember what is said by the fathers, that our sins are remitted before God, when we accuse our selves; then are we justified; when we concondemne our selves, our sins are then covered best, when they are most discovered to God. And therefore we ought to call our sins to mind, not that we should distrust of the remission thereof, but that the remembrance thereof may make us more thankful to God, and more prudent that we sin not again, yea it maketh us ready to have compassion on others who offended

But another question ariseth, whether we should desire that our sins should be hid from men's eyes, or opened? I answer, [Ans:] if God hath hidden them, reveal not thou them thyself, lest thou be an author of thine own offense, and it being the honor of God to conceal sins, Why shouldest thou dishonor God so far, as to reveal that which God hath concealed, But if it be public, why should it not be publicly confessed, as was Achan's.

Moreover it may be demanded, how can it stand with the most righteous God, who is the judge of the world, that he should suffer an unrighteous man to go free without punishment, for if he diminish any part of his righteousness, he must deny himself and his own nature. [Ans:] It is answered that his justice is perfectly satisfied, to the vtermost f • rthen by Jesus Christ, neither could it stand with the equity and justice of the eternal God, that he should have received satisfaction from Christ our surety, and recover and claim that of us, as I said before.

[Doctr.] [And in whose spirit there is no guile.] Ye heard the first part of the felicity of man, which standeth in his justification, that is the remission of his sins, the second part stands in his Sanctification, and purification of his heart, by the Spirit of God from Hypocrisy, which are the fruits answerable to the former. For the Lord never bestowed his Sons blood to wash away any sin, but he bestowed his Sons spirit to Sanctify that man, the chief virtue that he craveth in a Christian is sincerity, the chief vice he hateth, Hypocrisy. God esteems not of outward p • rts, but being a Spi • i • he looketh to Spirits My Son (saith he) give me thine heart▪ and a • • ee is a spirit, so he will be worship • d • n spi ••• .

Basilius as he commendeth that sentence of Plato, that is gre • test extremity of iniquity, when an unrighteous man would s • eme to be righteous, so he condemneth the opinion of Euripides, I had • ather some to be good, then be so. So that of all the things in the world the Spirit of God doth most abhor and detest, a dissimulation in his service, neither is there any vice so opposite to true faith as Hypocrisy for faith lodgeth in the heart, Hypocrisy, in the countenance: faith studies to please God, Hypocrisy seeks to please men, saith is lively and constant, Hypocrisy as a fa • ling leaf fadeth incontinently: So that there is no society betwixt faith and Hypocrisy, [Simil.] more then betwixt a painted fire having neither light and heat, and a true fire having both; and a shadow, & the body. And as the painting of an Harlots face will soon melt before the fire, when the native and natural color of an honest woman will not change, so will counterfeit feinednesse soon evanish, 〈 in non-Latin alphabet 〉 , a feigned thing cannot be firm and solid. Our Savior Christ accounteth them to be as painted tombs who have a goodly show before men, but within are full of dead men's bones, they have a show of life although they be dead. [Simil.] Were he not to be accounted a fool, that having nothing but a show of Merchandise, would give himself out for a rich Merchant.

The sin of Witchcraft and Idolatry, are two great sins, but Hypocrisy is more dangerous then both, we have heard of many thousand Papists and Idolaters who have been reclaimed and turned to God, confess it what great errors they had been, also many Witches at their death have renounced their Master the Devil. But seldom have I read that Hypocrites have repented, when our Savior (who never brake a bruised reed) thundered woes, He cried woe unto you, Scribes and Pharisees Hypocrites, and when he denounced judgment, he said, whose portion is with Hypocrites.

To be short let no man think that remission of sins can be separate from holiness and sanctification, for they are borne together as two twins, and live together, yea the one cannot live without the other, how canst thou think from thine heart, that thine sins are pardoned, unless heartily thou hate sin for which thou hast repented, then we may say that those get pardon for their sin, who feel their sins, and feeling, do hate and fly from them, & flying from them with all the force of their heart, are carried to a contrary virtue, being made free from sin, we are the servants of righteousness. There is no condemnation saith the Apostle to them that are in Christ Jesus, who walk not after the flesh but after the spirit. But we have deeply to consider that in all our religion, the Lord loveth nothing so much as sincerity, Behold a true Israelit in whom there is no guile. He doth not look to the measure of thy repentance, faith, or love, but to the uprightness thereof. Louest thou me, lovest thou me, lovest thou me, saith our Savior to Peter.

He craveth the truth in the inward parts. [Simil:] Men love not false gold, rotten stuff, or any superficial matter what so ever, and we alas care not to carry about with us a counter. feited religion. Let us try our selves therefore whither we be in the faith or not, God cannot be deceived.

The Papists take from this text some occasion of stumbling, for they would make a part of righteousness to be Christ's, another to be ours, that which cometh from Christ is ours by imputation, ours again to be inherent, because he saith in whose heart there is no guile? But they confound justification with the effects thereof, opposing the spring to the fountain, not driving them from it. So is the righteousness of Christ the fountain of all our happiness, Et causa regni, and the cause of the kingdom, and if there be any dropps of righteousness in us, they spring from that fountain, Et sunt viaregnandi, and they are the way by which we must attain to that kingdom, and say with the Apostle, That Christ is made our righteousness. Albeit we be of our selves unrighteous, yet by him we are made righteous, albeit we are not able to pay the debt our selves, yet seeing Christ hath paid it for us we are freed. For as by one man's disobedience many were made sinners, so by the obedience of one, many shall be made righteous. By which we are evidently taught that by Christ's righteousness, we are righteous before God. I will not glory because I am righteous, but because I am redeemed: not by reason I am void of sin, but because my sins are pardoned, not because I have done good, or received good from others, but because Christ my advocate is with the father interceding for me, for his blood was poured forth for me. Indeed the Saints of God, yea the best of us all cannot purge our selves of Hypocrisy, neither do we sincerely serve our God as we ought to do, but one thing we know, that we have a displeasure within our selves for it, and doth it not willingly, which spiritual sight God pardons in his Saints.

The marks by which ye shall know whether ye be sincere in God's service or no, are these.

[unspec 1] 1. First, if ye have an upright endeavor to approve yourselves to God in all things, seeking not to please men, but him, who seeth the heart, we care not to be judged of men, we stand and fall to our own Lord, whereas Saul knowing himself in disgrace with God, desired Samuel to honor him before the people.

[unspec 2] 2. Secondly, a sincere heart hateth all sin specially his own sin, and troubleth himself little in amplifying other men's sins, but very narrowly and sharply will tax himself, and will call himself with S. Paul, The greatest of all sinners.

[unspec 5] 5. Thirdly, a sincere Christian professeth religion for the love of the same, and for no other respect, and loveth good men, for no other cause but for their godliness, where as Hyprocrites may do both outwardly, for some worldly respect either of a benefit or credit, which they may purchase by these means.

I pray God therefore that all of us may remove from our hearts this vale of Hypocrisy and dissimulation in God's service, that we may study to approve our selves to God in the sight of Christ, in all integrity and singleness of mind, to the ende that all our service may be acceptable to him.

VERSE 3. When I held my tongue, my bones consumed, or when I roared all the day.

YEe have heard the Proposition of the Psalm, concerning the true happiness of man consisting in the remission of his sins, now followeth the confirmation thereof by his own example, which is the second part of the Psalm, wherein he setteth down himself in two estates: one before confession, most miserable, and as it were upon the rack of God's justice, inwardly and outwardly tormented, the other after conversion and confession, that the Lord toke away not only his sin, but also the punishment thereof, this is the division and some of these three verses following: first David propoundes himself to be an example to us, that we may learn to put difference betwixt an obstinate sinner, and a peintent sinner, for our hardness of heart breedeth unto us infinite discontentments and miseries, which unfeigned repentance doth remove, and whereof by it we are eased. He putteth himself to be an example, For when I concealed my sins (saith he) I was tormented with innumerable dolours: but when I revealed it, then I got ease.

[Simil:] By this we should learn, that the particular benefits bestowed upon any member of the Church, should redounde to the common utility of all the body as they who being conualesced from any deadly sickness, or (to speak with Nazianzen ) to those who are affected with the same disease, as the Poet saith

But first we must consider who he is that fesseth himself to do cure to our disease, it is David a King and Prophet, and yet he becometh a Physician to apply fomentations to our sickness And that which is more to be admired, that he may make us more ready to receive remedy, he presenteth the cicatrices and marks of his wounds.

[And when I held my tongue.] The silence of David letreth us see the craft of Satan, who doth not sooner allure us to sin, as he presenteth to us excuses by which we may cover our sin, as figgetree-leaf to hide our nakedness; sometime he biddeth us deny, sometime extenuate, sometime defend our sin, and thus the cover is worse then the sin. He taught David three engines to cover his adultery, first he sent for Uriah, thinking that he would have lien with his wife: then he caused him for the same end to be make drunken, and thirdly to be put in the front of the battle to be slain, but the more he studied to obscure and hid that sin, the more the Lord did to reveal it. See what a thing it is for a man to obscure himself to God, as though he saw him not, but the more he studieth to obscure it, the more the Lord will manifest it.

[My bones consumed:] [Doctr.] Ye see by this how God sporteth not at the sins of his elect, but outwardly doth deal with them more hardly and chastise them more rigorously, then he doth the reprobate. His pains were partly external, partly internal, his external pains, I call those that were caslen on his body, this internal upon his conscience. And in the body there are torments and vexations, seasing sometimes on the flesh, which is less painful, sometimes on the bones, which are more grievous, yea almost intolerable as experience, teacheth and this is God's just recompense, when we bestow our strength on sin, God abateth it, and so weakeneth us, Samson spent his strength on Daliah, and ye see to what weakness he was brought. Let us therefore learn that God hath given us bones, and the strength thereof for another use, that is to serve him, and to waste and be prodigal of them in the Devils service.

[Or when I roared:] By this he would signify, that this prayers so long as they were not mixed with faith and repentance, were no better then roaring, that is then the crying of any brutish and vnteasonable creature, for this is a Metaphor, taken from Lions caught in a snare, as appeareth in the third of Amos, where there is a seen difference between the faithfulls prayers, and the faithless, the sacrifice of the one is kindled from heaven, and when he poureth forth his spirit he easeth his heart. But with the Hypocrite in the day of visitation it fareth, as with a beast that is sticked or hailed with ropes, which with roarings and struggling strains it self, and with brutish raging doubleth the pain. There is no doubt, but when affliction lighteth upon men who are tainted with hypocrisy, the air is beaten with many such roarings, and men flutter like birds in the net when God hath caught them. [Simil.] But all these senseless prayers avail them no more, then if an Ox should break out of the slaughterhouse, with the rope tied about his horn, and his tongue hanging out with much madness, having received a knock with the Axe. Where by the contrary, great is the excellency of faithful prayers, yea the Angel doth ascend up in the smooke of this Sacrifice, whereas men who cannot confess their sin: rage and roar desperately. Yet let us not think, but that the children of God are oftentimes brought so low, that they are not able to utter perfect prayers with their lips, but abruptly utter half words to God, as Christ himself did in the Garden, and upon the Cross. And Hezekiah chattered like a Swallow, & mourned like a Dove, for it is well said, Graues curoe tacent, leues loquutur. Weight •• cares are silent, and little speak. God's children do find a combat in all their prayers, [Simil.] as we see green wood smoking long before it take fire. We are therefore to put a difference between this and roaring, because afflictions come so thick upon God's children, that scarce they can get license to swallow their spittle, albeit in the mean time they have a sweere sense of God's grace, and God putteth his own arm between them and the grave, that they should not bruise themselves with any fall.

Sin maketh men both in their actions and passions like beasts, and therefore if we desire not to roar with them, let us not follow beastly pleasures.

Moreoure he letteth us see how nearly, yea at the very heart he was touched for sin, many seem to be dolor • us and lament for their sin, but oftentimes it cometh to pass that their tongue only lament and their tears (as we have in a Prouerb) soon drieth up.

[All the day.] He showeth that his sorrow was continual, not as the dew of the morning, all the day; So his speech ascendeth, the last word giving power to the former, for it is no light sorrow which pierceth to the marrow & to the bones, next it must be grievous which draweth out such roaring and vnaccustomable cries and horrible, like the roaring of a Lyon, but most of all the sorrow which cannot be relaxed through intermission of time.

There is great difference between the dolour of the godly and of the wicked, for the passions of the godly proceed from a good ground, that is from the sense of God's anger; the other only from the sense of their pain. Then the godly albeit with Job and David they will sometime ouershoote themselves, yet they will take up themselves again, lest they overpass their bounds.

VERSE 4. (For thine hand is heavy upon me, day and night, and my moisture is turned into the drought of summer. Selah.

[unspec 1] YEe heard the amplificatiō of his sorrow which pierced his bones, [unspec 2] next made him cast out such cries & roarings. [unspec 3] 3. which continued so long. Now he declareth the cause of all, even the heavy hand of God vpō him,

[For thine hand is heavy upon me.] The hand of God is either a comfortable hand in feeding his Church. Thou openest thy hands and they are filled with good things, or defending her, or chastising her. As the hand of a father both feedeth and chastiseth his child, the one in him being as necessary as the other,

Observe first that all afflictions are God's hand, [Doctr.] Shall there be evil in the city and the Lord hath not done it; his hand ordains them: Hence Saint Paul saith. That no man should be moved with these afflictions, for ye yourselves know that we are appointed thereunto. Secondly, His hand who executes them caused Job to say, The Lord hath given, the Lord hath taken, and this made David to say, Suffer Shimei to curse for the Lord hath bidden him. Thirdly, His hand orders and disposes upon them, and turns them to such ends as are fittest.

Next, [Doctr.] See how David lifteth up his eyes to God in the midst of his troubles, and acknowledgeth the hand of God smiting him, wherein many men fail, who albeit they acknowledge all things that befall them to come by God's providence: yet when they are touched with some trouble, they look not to God who chastiseth them, but to the Secondarie means and instruments that God useth for that effect. Why should ye be smitten anymore; for ye fall away more and more, thou hast smitten them (saith • er • mie ) and they have not lamented. And Isai. The people have not turned to him who smote them. Even as a man, being wounded, sometime would accuse his own ignorance and sloth, who would not eschew the stroke, sometime would bite the instrument, [Simil.] dart, or sword that hurt him, when rather he should seek remedies to cure his wounds. So rather let us look to God who chastiseth us, then to second causes and instruments. Let us return unto the Lord who hath wounded us and must heal us again. Nazianzenus saith, a te percussus ad te respicio, & so doth the Prophet, saying. I am smiten by thee, to thee I look, who hast pierced me. Let us not be like the Egyptians that acknowledge the finger of God, but they repented not therefore. See that we despise not the judgments of God by a beastly stupidity and senselessness, or the sharpness of trouble extort words of impatiency. It is enough that it is the hand of God who smites, to whom we look, and from whom we beg mercy.

Here is a notable ground of patience in affliction, that it is God's hand under which we should humble our selves, that is, with meekness bow under it, for it is the hand of our father. Shall I not drink of the cup that my father hath given me to • rinke, If it be a little bitter at the top, the bottom will have a pleasant farewell.

Moreover the hand that smiteth the Church, [Doctr.] is no further stretched then to her benefit, the Lord's hand is not shortened, that it cannot save. The same hand is under her head. This made the Saints patient. I was dumb and have not opened my mouth, because thou didest it. It made Hezekiah to say, what should I say, for he hath said it to me and hath done it. And Eli, it is the Lord, let him do as seemeth to him good. And David, if he say I have no delight in thee, Loe here am I, let him do to me as seemeth good in his eyes.

Then if afflictions be the hand of God, as they are indeed; what need we run to Physicians with Asa, or with Achaziah, Pharaoh, Nebuchadnez •• , Saul, &c. to Beelzebub, Astrologians, Witches, Devils &c. to seek our delivery, since we have the hand which made us, all-sufficient to cure us. Let us go gripe and kiss that hand, which formed us, reformed us fed us, defended us, drew us from Idolatry and hell it self.

[Day and night.] The Circumstances of the time and the continuance of the same, should remember us that we ceased not night and day to offend him, and why should not we be patient both day, and in the night, to sustain the marks of his displeasure, and • ust retributions of our sins; therefore we should not, at least have no cause to be impatient when our trouble lasts longer, in regard we have spent longer time in sin, without thinking long: [Doctr.] Yea justly he might have requited us with everlasting plagues in hell, whom he suffereth not but a little with momentaneal chastisements to be afflicted. So David giveth us a singular example of fortitude and patience, who could endure those of long time, when we will scarce abide eight days trial without grudging. Job suffered his pains night and day, for he saith, When I say my bed shall comfort me, then thou affraiest me with visions, &c. This threatening was given forth When it is evening we will say, would to God it were morning, and in the morning would God it were evening, A daughter of Israel was bowed by the Devil 18. years. The woman with the bloody issue 12. Yeares. Aeneas was sick of the Palsy 8. years, [Doctr.] the man cured at the Poole of Bethesda. 38. years. So we must not impose hours and dyets to God, for he knoweth the appointed time of our delivery, and he will save us when he pleaseth. The Israelites were in Egypt 400. years, and in Babylon 70. years. The ten general persecutions last. 300. years. even till Constantine's days. For if we walk stubbornly against him, he will bring seven times more Plagues upon us, according to our sins. And again God by the continuance of his hand will hold us in continual exercise of grace, [Doctr.] as of humility, faith, patience, prayer, and repentance; for as one having a precious Jewel in his hand, so long as he watcheth he is careful to keep it, but being a sleep it may ready fall out of his hand. So God holds us waking by continual exercise, [Simil.] that we may keep the grace which we have gotten. The fire is kept in by often blowing, which dieth out by discontinuance.

[My moisture is turned into the drought of Summer.] [Doctr.] The dolour of David was not only internal but also external by sickness, for as the body was an instrument of sin, it worthily and duly is punished, and as they were yoke fellows in sinning, it is just with God, that they should be companions in sorrow. It is no small matter when the body is diseased, although the mind were well established, but when both are vnquieted it is harder. The spirit of a man will sustain his infirmity of the body, but who can bear a troubled Spirit. So that the Philosophers supposed that man to be happy, who had mentem sanam in corpore sano, a sound mind in an whole body.

Then if we be whole, let us give thakes to God and dedicate our lives to his service; if we be sick, crave him pardon and mercy, seeking relief at his hand, repent our sinful life. Therefore I think that many in their best health are sick, because they abuse their health, and many sick are whole, who turn to God, and from their greatest sickness seek medicine against their sin.

Selah.] It is here added, first to show what a torment it is rightly to feel the burden of sin, so that he leaveth this pause or groan, as we will do at things wherewith we are greatly affected.

Next it declareth what weight this doctrine hath, and of what consideration to rebuke us, who think so little of sin, as we have in all our days never mourned for it.

VERSE 5. Then I acknowledged my sin unto thee neither hid I mine iniquity: for I thought I will confess against myself, my wickedness unto the Lord, and thou forgavest the punishment of my sin, Selah.

DAvid hath hi herto propounded the the doctrine of the remission of sins, and brought in his own example for confirmation of the same. We have spoken already of his sorrow for his sin, now followeth the confession of the same before God, which is a necessary part of repentance.

[Doctr.] Then I acknowledged my sin unto thee.] Ye have heard the estate of David before his confession, when the heavy hand of God was upon him. The Second part of his experience is set down in this verse, comprehending the feeling of God's mercy, the occasion whereof was the confession of his sins, and the end the remission of the same.

The former hath these parts, first, the time, then secondly, the ground, I thought or said will confess: thirdly the matter, my sin, iniquity, and wickedness, fourthly the manner, first in respect of God, to thee: secondly in respect of himself: against myself.

The latter part, And thou forgavest the punishment of my sin. Selah.

This diligence in describing his confession so oft. First, That he acknowledged his sin. Secondly, That he would not hide his iniquity, but confess his Apostasy to the Lord, declareth he hath gotten victory over all Hypocrisy, and obtained the hold of sincerity and simplicity.

[Then.] This circumstance argueth, that first he behooved to feel his sin, and the bitter pangs inflicted upon him, because of it. For when men are cast down then is a most sit occasion for God to work grace upon them, as when men are greatly extenuate by sickness, it is a convenient time for a Physician to give medicine. And surely afflictions are necessary preparations to grace. For our nature is like fallow ground, which if it be not broken up by temptation, [Simil.] it is in vain to sow seed upon it. To which purpose, God placed the conscience in man's Soul to show unto him his wrongs, & to follow him, & apprehend him, yea & set up a gibbet in his soul, to which it adiudgeth him, to the end it may bring him to himself to seek pardon and mercy. [Simil.] So ye see as God brought light out of darkness in the beginning of the world, so he bringeth the joy of his elect out of sorrow. [Simil:] And as by Christ's death he brought life to the world, so he killeth us to make us a live, [Simil:] that we may take heart to us, and say, after darkness I shall see light. And I know that this hand that is so heavy upon me is under mine head to bring me light out of this darkness, life out of that which for the present seemeth more bitter then death it self.

We see also here an infallible example of the frowardness of our own nature, [Doctr.] which cannot be restrained without extreme dealing, for David is laid upon the rack and almost stretched asunder, and disioynted be fore he can be brought to a sincere confession, which should teach us, that we should enter to an hearty mislike of our selves, and to be displeased with our intractablenesse, which hath moved God to heave us up and cast us down again. For if we would judge our selves, we would not provoke him to such extreme dealing, for he would not condemn us, but be a comforter in our agonies. Yea David in this teacheth us to judge wisely of the poor, and those who are troubled in their Conscience (for when men are so afflicted they are called mad, Melancholike desperate) assuring our selves that God's dearest children are often rent in pieces, all their tackles may be burst asunder, their bruised bark left to the mercy of the wind and waves, and yet come to a comfortable harbor, and safelie arrive at shore.

Moreover these wicked sort of people are to be damned, who with a Sardinian laughter rejoice in their sin, and sport themselves therewith, yea boast of their mad humors, when God in the mean time is bending his bow at them.

[I acknowledged my sin, neither hid I mine iniquity.] He useth three phrases to show his confession, I made it known, I hid it not, and I confessed it, he in like manner to express his filthiness useth three terms, wickedness, sin, and iniquity, as he did in the beginning of this Psalm. And as far as he expresseth his corruption by aggravating it by such degrees, so far he doth show forth his grief for it, and his sincerity in repentance, not hiding, but acknowledging and confessing it, that as the venom of sin, infected him, so he labors to expel it, and make no conditions of peace with it, to discover it, to quit himself of it as his deadly enemy, with whom he will make no paction, but make his complaint to God, that he is wearied of it.

But this seemeth strange that he saith he made his sin known to the Lord, to whom nothing is unknown, for he who foreknew we should sin, before we were, can he be ignorant of our sin when we do it. This is spoken after the manner of men. So we are bidden show our necessities to God, not that he is ignorant thereof, but that he may provide for them. And God is said to come down and see the affairs of man. So God sees men's doings, with a most acurat and sharp eye. But he is said to know these sins which are explicat by us, when we confess them unto him, that thereby we may be the more moved. So God willeth not this for his sake, but for our cause, for this commemoration of our sins sharpeneth our prayers, & maketh us more ready to prayer, by our confession, we show no new thing to God, but we testify we know, that whereof we were ignorant before.

A man learneth a great lesson, if he learn to know his own sins. I know mine iniquity (saith David ) This knowledge cometh by the law, therefore we had need to have the law ever before our eyes, as a mirror in which if we look, it will perfectly let us see all that we have done. The great misery which lieth upon this world, is, that they know not their sin, and therefore they cannot acknowledge it, wherefore let us beg from our gracious God that we may see our sin and talk with it, that we may also find grace after our acknowledgment.

〈 in non-Latin alphabet 〉 cognitum feci, I made known. He addeth another degree of his true reap̄tance, it was without hypocrisy, for he hid it not, nor used any subterfuges, colors, excuses, extenuations, denials, or other shifts, which the Devil teacheth men to use, to preiudge them of mercy, he quiteth himself of all these; and this is the second preparation to grace, when men not only come to a sight and acknowledgement of their sins, but with all grows to a resolution that they will be content to deal with God so sincerely, that they will not hide their sin anymore, but they will be the greatest censurers of themselves.

Concerning the hidding and covering of our sins, I spake in the beginning of the Psalm, all ways let us assure our selves of this, that while we obscure our selves, we will never deal truly with God.

For I thought, or said, purposed and resolved to confess heartily my sin. [Doctr.] The same phrase the forlorn Son used, I said I will go home to my father, which Christian resolution is necessary to repentance, for otherwise men at starts and brads will now and then repent, and have feeling of their sin & confess, as Pharaoh, Saul, Cain, but it endureth not, because they wanted a resolution. Therefore let us have our meditations of our sins, and resolutions to amend our lives, for all the rest as lightnings will fly away as soon as they come, a wise man doth his business advisedly, but a fool bableth forth what he knoweth not. Therefore Solomon said and resolved, The Sacrifice of Fools is abomination to the Lord. Then (I pray you), be wise and resolve to do well.

[I will confess against myself my wickedness unto the Lord.] See now how he is not ashamed to confess his sin, and break out in an open Proclamation of the same. For his, knowledge of sin banished his Hypocrisy that he would not hide it, and the last point of his resolution is to confess it to God and the Prophet Nathan. By this ye may clearly perceive the degrees by which God worketh grace in a Christian, as by the contrary the Devil worketh induration in sin. For first, the Devil blinds man that he should not see his sin, next he teacheth him to cover his sin, and finally never to confess his sin. But God by the contrary, bringeth a man to the sight of sin, to a discovering of sin, and last to a free confession of the same.

This confession of sin is an unfeigned profession to leave it off. [Doctr.] It is not extorted as the confession of Cain who being punished with the fury of conscience, said, his burden was greater then he was able to bear, neither of Judas, who also confessed he had slain the innocent blood; neither through extremity of pain with Adonibezek professing he was justly recompensed with that measure, wherewith he had met others, seventy kings were under my table, their thumbs and toes cut off, as I have done, the Lord hath done to me. Neither with the Ninevites, for fear of the present judgment at the word of Jonah, neither with Ahab for the same cause. But David's confession cometh from an unfeigned remorse and grief for his sins and confidence in God's mercies, as being truly moved, and having a sense and feeling of his own misery. A man who hides his sin (as ye heard before) will not prosper, wherefore let our confession be simple, and as we were not ashamed to sin, let us not be ashamed to confess out sin. When we have sinned let us not hide them, as our first Parents hid themselves under bushes after they had sinned, neither let us make clothes of fig-tree-leafes to cover them as they did, neither excuse our selves as they did, but simply confess our sin that we may be absolved, if ye come before an earthly Tribunal and confess, ye file yourselves, but before the heavenly tribunal your confession will absolve you.

[ Unto the Lord. ] Against thee I have sinned, therefore to thee only I confess, and indeed great reason have we so to do. For God only knows all our sins. Secondly, He is only able to pardon them. Lastly, He is a secret confessor, he will not preiudge our confessions, and send word of them to the Pope, or reveal them to our disgrace, to the world.

It is great reason we should confess our sin before God, and before men also, if we have publicly offended. I say not confess to thy fellow servant who may reproach thee, but to God who may heal thee. This auricular Confession was not known in David's time.

But did he not confess himself to Nathan?

It is to be understood, [Ans:] that God revealed it first to Nathan extraordinarily▪ and be told David thereof first, Thou art the man: So that David finding his sin was revealed, why should he have striven against God by concealing it. But when God obscureth our sins from the world, why should we round them in the care of any false Priest, who not only hath no warrant of God for his calling, being the servant of the Devil, but maketh his advantage of our Confession, and by it doth provoke us to more sins, and to commit filthiness with himself, as experience hath taught us; as also doth reveal them to his General, and he to the Pope, against their own oath of secrecy. See if we be wise, when we have our God to confess us, we justly make our selves a prey to Satan, and detects our nakedness to such who cannot only cover us, but discover our follies and secrets to such who may make us more shameful, and that is the just judgment of God to such as do it, and by so doing they entangle themselves, and advance the kingdom of Antichrist. Rohere he saith, he will confess his sin unto God, he hath great reason so to do, as also we have to do the like, because God is the party offended, and none can forgive us our sins but he only. Who is like our God, that passeth by the sins of his people? What reason have we to confess a debt to him, to whom we are addebted in nothing? The Jews who were blind in many things, yet they said; God only could forgive sins. If we coufesse our sins, he is faithful, who will forgive us. And seeing confession is a part of divine worship, which the Lord will not communicate to any creature: we were traitors to God, to confess our selves to any but to him, because in so doing, we derogate so much from his glory, and subtract from his honor so much as we give to any other. Confess your sins therefore to the Lord your God, and use daily Confession, as ye sin daily Let no sin pass the secretest cogitation of your hearts, without a secret confession of your heart, and (as I have said) if ye become offensive to the Gospel publicly, and God hath revealed that sin, repent it publicly, and honor God as much by your public repentance, as ye have dishonored him by your public sin. Upon such a public repentance, was the incestuous man received in again, it is sufficient that the same man was rebuked of many: And in the Acts, it is recorded of the believers of Ephesus; They came and confessed their works before the multitisde.

As for private Confession, I think it also may be, (but not as the Popish auricular) for in injuries man doth to man (as often̄ they fall out) we ought to confess our fault to the party offended, yea, crave of him pardon, so to be reconciled to him. As we are commanded, If thy brother trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying; it repenteth me, thou shalt forgive him. And God sends Abimelech to Abraham, to be reconciled, for detaining of his wife, that he might obtain his prayers. And Job's friends to Job, to confess their fault. As also, privately we may go to the Minister, and declare our grief. Confess one to another. We urge no confession, neither yet of all things, neither at set times, as at Easter, but at all occasions; let them pour forth their heart in any Christians bosom, for their own ease.

[Doctr.] Against myself. ] This declareth unto us, that whosoever will truly confess his sin, must be his own greatell enemy. So David shamed himself to all posterity, that God's grace might be known; for it is the nature of true confession, to aggravate our sins, and cast down our selves. The Prophet calleth himself a Beast before God. S. Paul accused himself of blasphemy; I abhor myself, and repent in dust and ashes, saith Job. Unto us appertaineth open shame, &c. S. Paul, taking a view of his sins, calleth himself the greatest of all sinners. I am not worthy to look up to the heavens, saith the Publican. This trying of our selves, is called a judging; for, if we would judge our selves, we should not be condemned with the world.

In the course of judgment, there is arraignment, , when we summon our selves before the batre of God's judgment. Examination by the Attorney, sifting narrowly the points of our dittie; So our conscience accuseth us of all our sins, and layeth them in order before us. Conviction, when we are forced to say with the penitent thief, we are justly here. Lastly, execution, and holy revenge, whereby a Christian chastiseth his body, and abandoneth his affections, mortifying and subduing the corruptions of his own nature.

Plutarch saith, p. 422. when he writeth of Antalcides, and Lysander, when they were initiate, they were commanded to confess their faults; and if any had been found culpable, they were to go about the Altar, and sing their own disprayse.

If every man would accuse himself of any danger that cometh to him, we should not blame God, albeit, he be the author and director of all, or the Devil, who only is the instrument, or the stars, who have no power; nor chance, not fortune, which are not, (all being guided by a Providence) nor the infirmity of our flesh, and constitution of our body, or counsel, or example of other men. These shifts we have learned from Adam and Eve; only let us blame our selves the cause of all.

My wickedness. ] He made mention in the beginning of this Psalm, of his sins, wickedness, and iniquity; as also he doth in many other Psalms, teaching us hereby, to aggravate, not extenuate our sin: for, grace worketh alike against all sin. He who hath grace to confess one sin aright, by the same grace confesseth all. So that it cannot be true repentance, when we can repent of one, and leave the rest unrepented, as did the Israelites in their conversion; Pray for thy servants (said they to Samuel ) that we die not, for we have sinned in asking us a King; beside all other sins. But a sincere heart seeks no starting holes, or subterfuges, but deals truly betwixt God and it self, yea, grace is at war with all sin, especially, with that which is nearest and dearest to man, and will not spare to disgrace it by all means; so that discovering the loath somnes thereof, it maketh man willing to confess it. Ezra saith; I am confounded, and ashamed to lift up mine eyes. Thou shalt remember thy ways, and be ashamed, &c. They were pricked in their hearts when they heard it. God will have his children like himself, that as he esteemeth of sin, and as it is most oditious to him, so we may account it odious and abominable, and we can never hate and abhor it overmuch. Yea, further, when he maketh us to aggravate our sin, he maketh us so much the more, to have an earnest desire of mercy, that when we have seen sin in an ugly visage, we may see God's grace more gladly laughing upon us, with a merry countenance, whereby we may the more glorify him, and accept of his mercy; yea, the more we confess our debts to God, and in humility crave forgiveness thereof, the more he pitieth us; and the more we confess our baseness, the more we magnify the goodness of God, pardoning the same.

The Lord will have us to confess our sins, that these being hewed from us, we may be more fit stones for his building. [Simil.] And as the Carpenter taketh away chippes from the tree to make up a goodly workmanship; so will God have our superfluous excrements cut off, to make us glorious ornaments to himself.

This humble and penitent Confession of sins, not only damneth that devilish doctrine of merits, and superogation, or supererrogance, when as the Master is said to forgive all the debt. But also convinceth such Atheists of our age, who can well in gross, and general terms, say, God forgive us, we are all sinners, and others who make a sport of sin, and others, who will defend and patronize their sin, excusing the same, and saying; I am not alone, I love not to be singular, it is the fashion of the world to whore and swear, and be drunk, I hope God is not so strait laced as you are. Yea, many have answered to myself, You will not answer for our sins: although I should have been partaker of them, if I had not reproved them. They say to the Ministers, as the Sodomites said to Lot; Shalt thou judge and rule? or as Corah, and his confederates said to Moses and Aaron; Ye take too much upon you; or as those in the second Psalm; Let us break their bonds asunder.

And thou forgavest the punishment of my sin. [Doctr.] ] In the former part, in few words David's true Repentance is lively expressed: Now in this part is set down the remission of his sins, and both are closed in one verse, to let us see, that the one is not so soon done, as the other meeteth. David saith; I have sinned, and Nathan subjoins presently, and thy sins are forgiven thee.

So this may encourage penitent sinners, that God will not suspend, or drift time with them, but will presently, what time soever a sinner repent him of his sin, put away his sins out of his remembrance. Forgiuenesse meets repentance in the face, as the father of the forlorn Son met him, and kissed him.

But how can Confession be sound, before sin be pardoned? it seemeth rather that Confession should follow the remission of sin.

It is answered, [Ans:] that all God's gifts are given at once, for in the first act of grace, there is a change of the whole soul; for faith, repentance, love to God & men, are given at once, but in respect of us, and our apprehension, or application, one grace goeth before another: [Simil.] for as the crack of Thunder, and the Lightning are both at one time, but we see the one before we hear the other, because our sight is more apprehensive then our hearing; So these graces, are all wrought together by God, yet in regard of us, and our sense, pardon cometh after Confession, albeit, God in the beginning of our conversion, gives us the grace, whereof we have not the present feeling: [Simil.] as a child in the mothers womb lives and moves, yet knoweth not of his life and motion; So God's children scarce can acknowledge that which is within them.

The Lord forgave not only his sin, but the iniquity of his sin, as we say, terra pulveris, or caenum luti, the dust of the earth, or dirt of clay. By this he would teach us, that albeit, we be altogether sinful, yet God is altogether merciful, great is our sin (I grant) but his mercy is far greater, as far as the heaven is above the earth.

Next, ye see, that God only pardoneth penitent sinners. It is an idle doctrine, to cause men to believe, that Christ's blood is sufficient for all sorts of sinners, whatsoever they do, for if it were so, what needeth repentance, faith, the love and fear of God, &c. We cannot have these without their conditions; for as the ancient saith, fides iustificat correlative, We must merit God by faith and repentance; for (as Augustine saith) he that made thee without them, doth not save thee without them. But Christ died for all, all therefore must be saved for whom Christ died? It is answered, Christ's death had been able (as Leo saith) to save infinite worlds, but we speak of the effectual shedding of his blood, which was shed for many (not for all) for the remission of sins.

VERSE 6. Therefore shall everyone that is godly, make his prayer unto thee in a time, when thou mayest be found: surely in the flood of great waters they shall not come near him.

[Doctr.] THis is the second part of the Psalm, for having taught that the happiness of man, consisteth in the remission of his sins: now he showeth, who shall reap the benefit of the same. So this gift of God is not restricted only to David, but to all the godly, as a clear light shining abroad for the utility of the whole Church.

Hereby we may learn for what end God doth bestow his gifts upon us, to wit, that we may reach forth the fruit thereof to others. So the Apostle saith, he found mercy, that he might be an example to others.

As also we should look to the examples going before us. Ask the former ages, saith Job, for our days upon earth are as a shadow: and be not Idolaters, as some of them were.

Therefore:] David being kindled, doth kindle others. [Simil:] It is not possible, that a cold coal can give light, but once kindled, it will give both light and heat; He that doth not edify his own heart, will be the more unable to edify others. Paul says, I believed, therefore I spake. David becometh an example to others, of God's mercy, neither yet do we lack examples, both of his mercy and justice. But here we fail, we cannot use these examples, neither make profit by them.

There ariseth here a question, since David was an holy experimented Doctor, taking upon him to teach others, must they be all like David, that is, holy, and truly religious, who are able to teach others?

I answer: Do ye not think, [Ans:] that Balaam's prophecies wrought good to the Church? [Simil:] May not a man with a leprous hand sow good seed, which will fructify? May not a false Steward give good bread to the children? Judas taught and wrought miracles: and was not Saul among the Prophets? The Apostle Paul, seeing many Preach 〈 in non-Latin alphabet 〉 , not purely, but of envy, and pride, saith, I rejoice Christ is Preached any manner of way. Gaudet in re non in modo, saith one of the Fathers. And why was Paul so careful, Lest while he preached salvation to others, he should be a Reprobate himself; if a man might not miscarry himself Preaching Salvation to others. The work, that the Hypocriticall Preacher doth, shall not prosper to himself, but I know no reason, why it may not prosper to others, as I have shown you by the pretending similituds. [Simil.] Let none refuse the kings alms, because they get it from his Amner. Elias refused not his meat, although a Raven brought it, for if thou find it to be God's word, take it out of what so ever mouth. This 6 verse hath two parts. First, the means which godly men will use to bring them in God's favor. They will pray unto him in a time when he may be found. Secondly, The effect of their Prayer: Surely in the flood of great waters they shall not come near him.

In the former, after the inference (therefore) is noted the person praying, every godly man; next, to whom he prays, to thee, thirdly, the time, when thou mayest be found. [Doctr.] In this inference (Therefore) David gives us to understand that this work of God's mercy in the remission of his sins shall not die in himself, but shall surviue forever, and refresh the godly of all ages. Things shown to us belong to us and our children. Everyone that is godly. Here is the person who must pray, the godly, and everyone of them.

The word (Chasid) in the own language signifieth two things; the first, a gracious man who hath received favor from God. Secondly, It signifieth, one who showeth mercy, or a meek man, a merciful man. Wherein we observe that only he that hath grace can pray for grace, The sacrifice of the wicked is an abomination to the Lord. The Lord hath respect to the offering of Abel, but not to Cain's offering. He saith of the men of Judah, & the inhabitants of Jerusalem, that though they cry unto him, he will not hear them, &c. Only those can pray rightly, who have the Spirit to cry Abba, Father, which no reprobate hath, but only the godly. God heareth not sinners: but if any man be a worshipper of God, and doth his will, him heareth he. He hath no promise to be heard, therefore his prayer turneth unto sin, and God will cast back the dung of his Sacrifice upon his face: neither hath he faith to believe, and what so ever is without faith is sin, then the wicked are in a miserable estate, who in all their life cannot pray, they call not on the Lord.

The Second signification, is a meek, or merciful man, to declare that that prayer is in vain, which doth not proceed from a meek and humble heart in thyself, and merciful to men, and therefore in the prayer which is prescribed to us by our Lord, we protest that we are free from all hatred, and do heartily forgive such as offend us. Which I wish to God we remembered, so off as we pray; for we have daily contentions, and strife; which no doubt, interrupteth our prayers. With what mouth can ye protest to God, ye have pardoned others, when the hatred which ye have locked up in your heart, accuseth you, of a manifest lie before God. Thou wouldest have thy sins to be pardoned, which thou committest against the eternal and omnipotent God, and thou wilt not pardon the sins which are done against thee, by a worm, dust, and ashes. Then this is the way to right prayer, that thou be bountiful, mecke, and merciful. The Scriptures calls God's children Doves, then they must be far from the cruelty of the Hauke.

Shall pray. ] this is the office and part of godly and meek men to pray, for prayer hath great fruit, and is profitable both to purchase things present, and to come, if any man be pressed by adversity, in any Per • ill, or danger, sickness, hunger, or be urged by any calamity, what shall he do? pray. If the memory of his former sins sting his conscience, if he be terrified with the fear of hell and eternal death, Let him pray; for this is the only hope and refuge of a Christian. Yea (as Chrysostom saith) it is the life of the soul, and the soul would die without it. What can affright us, if we take our self to the hold of prayer? This divided the red Sea, cast down Jericho, overthrew Amalek, closed and opened the heavens. By this Ichosaphat overcame Moab, and Ammon, Asa the Ethiopians, Hezekiah the Assyrians &c. Let us therefore run to these weapons in all our troubles.

Prayer is necessary, that it is required of what so ever age, young, or old, of what ever fexe, men, or women, of what so ever cailing, Princes, Pastors, and people, so that whoever lack this, are not godly; and by this a manifest difference is made betwixt the godly, and ungodly. Let each man try himself of what Spirit he is, and crave the spirit of prayer.

[Unto thee:] Now he setteth down the person to whom he should pray, to God: and is it not very convenient that the Godly in their trouble should run to God? from whō, as they have their name, so they have all good things; if we would seek help at any, we must see, that he doth know our danger, that he will hear us, that he favoreth us, that he will help us, that he will deliver us, that he will continue constant to help us, and if any of these lack, our suit is in vain, and to no purpose. There is no creature in heaven or earth, to whom all these can be attributed, but only to God. For Images, and Idols, have no more sense, then Baal had, when his Priests called; O Baal hear us: of whom (to deride them) Elijah, said he is in a journey or sleeping. But our God sees all our tribulations, and foresees them, and sees them with regrate, as a parent would behold the misery of his child, not with common eyes, as an on looker of a commedit, but with mournful eyes, as the Samaritan beheld the wounded Jew; for he that made the eye, can he not see? and qui totus est visus, he who is altogether sight, can he not perceive? This is a great comfort to the patient, that he hath God looking on him with the eye of his compassion.

And as he seeth, so he heareth our groaning with both his cares. Though Abraham be ignorant of us, and Israel know us not, yet thou O Lord art our father and our redeemer. Though my father and my mother would forget me▪ yet the Lord will gather me up. And if Abraham did not see the miseries of the Israelites, who sprang out of his loins. shall we suppose that the Saints departed see our particular Crosses, or sorrows, or temptations, who when they were alive, could not see them, but so far, as they would expressed them. How much less now can they see our crosses; except as the Papists foolishly say, in the Glass of the Trinity, which were as much as to make the Trinity a mirror to their souls, to occupy them in the earthly sorrows of his Saints, who are so well occupied in the celestial praises of his Maiestic. and albeit they be lying under the altar, desiring the accomplishment of the body of Christ, yet they are put to no business, to that which the Trinity fully can do themselves, to whom belongeth the work of our salvation.

Many, both see, hear, and pitle our miseries, albeit they are not able to succor, or supply us. Here then is our comfort, that we have an omnipotent God, to whom we come who, quiequid voluit, fecit hath, & is able to do what so ever he will: and if we have his heart to love us, we need nor to doubt of his hand to help us, as a subject, on whom a Potent king casteth his affection, and whom he loveth entirely, needs not to doubt of his liberality and protection.

And finally, albeit that any mortal man both saw and knew, and favored us, and had power to accomplish our suites, yet what surety have we of the continuance of of his favor, or yet of his life. Therefore saith David. Trust not in worldly Princes, whose breath is in their nostriles. But our God is constant, eternal, immutable, and as he abideth forever, so doth his love continue without any shadow of change.

Here I might very pertinently convince that Doctrine of the Papists, who seek to God by other intercessors then Christ. But seeing that worthy English man M ^r . Taylor, hath handled that subject very well, and I use not to fall forth in my Sermons in any Etenchticke place against the enemies, except shortly to point at them as the text affordeth occasion, or yet Didactick common places, seeing only I purpose to interpret the text of the Psalm, as it lieth; therefore I refer you who desire to hear this controversy, to the said reverend fathers commentary on this Psalm, who hath reasoned the mater very well, and to all your contentments will satisfy you, as also my brother Master Patrick Simsons treatise of the Invocatiō of Saints, written in his Centuries.

In a time when thou mayest be found. ] This is the fourth, and last point of the godly man's phrase, the time, when he shall pray. This phrase, implieth three things. First, That prayer is a seeking of God. Secondly, That there is a time, wherein God will not be found, and Lastly that there is a time wherein the godly shall find him.

Seek the Lord while he may be found, call upon him while he is near: [Doctr.] Isa 55.6. I sought the Lord saith David, and Jehoshaphat sought the Lord by Prayer. So it is necessary we should seek God by Prayer, that we may find him, Seek and ye shall find. That ye may find him. First seek him in his own house, there Simeon found him. The Church found him amongst the tents of the shepherds, in his Garden amongst the beds of the Spices, that is, in the assembly of the Saints, where graces grow up as sweet Spices. Next, Seek him in his word, and by Prayer; for there he is to be found.

Thirdly, in sincerity of Spirit, praying in the Spirit. Ye shall seek me and find me, because ye sought me withal your heart. Seek him also in season, timeously; Early in the morning saith David will I seek thee; that is every morning, the beginning of my work shall be to praise thee.

Fourthly, seek him for himself, not as the Jews, who sought him for their belly. Then we seek him for himself, when we seek his glory in everything, although to our own shame and discommoditie.

Then seeing the Lord may be found, it were good for us to seek him, as I said before: and specially in his Temple, where he may be found, and not in time of his service to frequent Alehouses, or any pastimes upon the Sabbath day, or Merchandise, pretending they can serve God on horseback, as well as in the Church.

I will not be ashamed to borrow some fearful examples from that learned and godly Pastor Master Taylor. A certain man, for hunting on the Sabbath day, had a child borne with the head of a Dog, that seeing he preferred his Dogs before the service of God, he might have one of his own geting to make much of. Histor. Theat. A Flaxwoman at Kinstat in France, [unspec 2] who dressed her Flaxe commonly on the Sabbath, twice admonished on two Sabbaths by fire, and not amending, the third day was burnt with her two children. A warning for those who brew, bake, grind, &c. on the Sabbath. A man working in his harvest on the Sabbath, his barn was burnt, [unspec 3] and all that he had, according to that of the 17. of Jeremiah. verse 27. At Parise at the Bear-bating. An ^o . 1585, eight persons were slain, [unspec 4] many hurt by the sudden breaking of the scaffold.

[unspec 5] As also a fearful judgment of God fell forth at Dumbar about the year of God 1577. whereof I was an eye witness, my father master Andrew Symson of good memory being Minister thereof, who going to Church law a thousand Boates setting their nets on the Sabbath, he weeped and feared that God would not suffer such contempt, it being a most calm day as ever was seen at that season; at midnight when they went forth to draw their nets the wind arose so fearefullie, that it drowned eightscore and ten Boates, so that there were reckoned in the coast side, fourteen score of widows. Thus God hath ways to find out profaine persons.

But Alas this is pit • ifull, that not only we do not seek God, but when wisdom sendeth forth her maids in the streets to seek us, and call upon us, we hear their cries with deafened ears, so that I fear, that the reproach of Isaiah justly appertain to us; All the day I stretched forth my hand to a rebellious people.

Finally, as there is a time of all things, which would be observed, for (post occasio calua) as fortune is bauld behind, so is time, a Spring time, an Harvest time, a Summer time, a Wintertime. The Pismire knoweth her time: the Sea, and Moon, have their times, and so hath Grace a time, while it is offered, and God a time, wherein he may be found. Therefore seek the Lord while he may be found. If we slip the tide and influence of grace, the tide will fail us, which we shall never recover.

But to the end, we may find God, we are to be found of God, for we can never seek him till he first seek us, as the lost sheep cannot seek it self.

Next, there is a time, when God cannot be found. Many shall seek to enter, but shall not be able: for the wicked seek not, till the time of finding be past; so did the foolish Virgins, it was too late when the gate was closed. It was too late for Esau to seek his Fathers blessing, when he had contemned it. It was too late for Pharaoh to fly, when he was in the midst of the Sea.

God is found when he offereth gracious occasions of his finding, and we embrace them. Which Hosea expresieth in his tenth Chapter, verse. 12. Till he come and rain down righteousuesse on us.

But there are two things which breedeth doubts in us: first, the wicked are heard; as, Ahab, the Ninevites, the Israelites in seeking a King, the Devils seeking to enter in swine, &c.

I answer, albeit, God granteth their worldly desires, yet it is to their double destruction. The Israelites obtained a King in his wrath, Ahab prolonging temporal judgment, procuted eternal condemnation, and in this world (albeit suspended for a time, to show God's lenity, sparing reprobates for a season) in the end utter exterminion.

Next, the godly find not always God?

Answer: They find him not at the present, he delayeth time with them, to exercise the • r faith, and patience; but in the end he cometh: he cometh at the fourth watch. Abraham, Zacharias, and Anna prayed for ch • ldren in their youth, but gat their prayers granted in their age: yea, oft they are refused in some things, and better given them. Paul prayed to remove the messenger of Satan, but God would not yield thereto, albeit, he heard him in a better, supplying him with sufficient grace. Christ prayed the cup might be taken from him, but in that he was not heard, yet he was heard in a better, that he brought him well through it.

Surely in the flood of great waters they shall not come near thee.] Here is the second part of this Verse; wherein is expressed the fruits of our prayers, and the excellent effect thereof, that the faithful are delivered from all troubles after their prayer.

God giveth a singular privilege to prayer, [Doctr.] that he preferreth it to any other thing, for he delighteth in that sacrifice more then in any burnt offering, and therefore the Angels are said, to offer up the prayers of the Saints, as though God had preferred them more in assigning them to that office, then in any other. And none can pray but the child of God. Let us therefore strive night and day to perform that duty, which shall do us more good in our miseries, then any other remedy.

Flood of great waters.] He magnifieth the mercy of God, by setting forth the great danger, whereto a Christian is subject, by a similitude taken from great Floods, which is very frequent in the Scriptures. And to express our danger, it is said; We go through fire and water: they are both extreme and merciless elemenes, albeit, water be worse, and more dangerous, for fire may be extinguished by water, but what is able to resist the rage of waters, and specially, an invndation, which cometh so vehemently, so suddenly, so forcibly, that no man is able to resist it, but straight way it carrieth him away.

The floods are sometime said to come upon us from God; All thy floods and waves are gone over me. Sometime by Satan; The serpent cast out waters as a Flood. Sometime by wicked men; The enemy shall come as a Flood. God is the first raiser of the Floods▪ but the Devil and wicked men do concur, and advances that work to destroy the Church. Ye see then, the enemies of the Church are compared to waters. Psal. 124. Isa. 8. Isa. 17. Ier. 47. There is nothing to eschew the rage of waters, but only to fl • e from them.

Moreover, as many waters, yea, stryps and roots ariseth together, so do wicked men in the persecution of the Church concur together, even to destroy God's Church. All p • t too their shoulder, their force, their malice, their words, and deeds, and what they can to subvert her.

And again; The sloods arising wash away Lands, Corn, Cattle, Houses, and what ever lieth in their way; So do the wicked rage against the Saints, that they wast them, and if they could, would extirp • t them from the earth.

See we not in all Europe this day, the raging waves of tyrannous persecutions, overrunning the Church of Christ, which hath had such Halcyon days, under happy and Christian Princes. What should we do, but with Nazianzen, say; 〈 in non-Latin alphabet 〉 .

They shall not come near him.] [Doctr.] Here is a promised delivery to every member of the Church. Many are the troubles of the righteous, but the Lord will deliver them out of them all. Noab was saved in the Ark; and the Disciples in the Boat. And in the midst of the waters will I be with thee, saith Isaiah.

Most miserable are those men, who to save themselves, have made defection from the Church; for they have seen such assaults made against her, that they feared • o • e drowned by these Floods. As if Noah in the midst of the deluge had cast himself • ut of the Ark into the midst of the waters. See we not the reformed Church to be ever under danger; yet I will say with the Auncient, Ecclesiam oppugnary posse, non expugnari, iactari fluctibus, non demergi; May be assaulied, not overcome: tossed with waves, nos drowned. Was Noah, think ye, so secure in the waters, that he was never shaken, and tossed to and fro? No truly: but it is true, • luctuat. at nunquam mergitur illa rates: That boat may float, but shall never be drowned. So all good men be, if they keep them within the Ark, That is, within the Church, and contain themselves in the pure worship of God; for albeit, we be terrified by the outward sight of earthly troubles and persecutions, yet our surety shall be in the Ark; for who would not have thought in the deluge, but that the mountains would have been freest, but the highest top of Olympus was covered, and only the Ark floated above: yea, the higher that the waters grew, [Simil:] the Ark was carried the higher; So the greater troubles, the Church shall sufler, they will extol the Church the higher. Then let us trust in God, that his Church shall receive comfortable deliverance.

Ye see the bush on fire, in Germany and in France, especially now burning, but the Lord is in the midst thereof, that it consumeth not. That Lily is compassed with thorns, [Simil.] but the Lord will burn those thorns. And we need not doubt, but Satan, who is kindling the fire in other Churches, is not idle among us, and will put us to trial, whether our profession be sincere, or not. Let us pray to God, that as the power of the fire was restrained, that it could not hurt the three children, although they were cast therein to; and as the mouths of the Lions were stopped, when Daniel was among them, so that he would so keep us, that albeit, troubles comes so near us, that they seize upon our bodies, yet that they come not near us, to do us any harm, but rather by the marvelous proof we have of the power of our God, in our delivery, we may be men encouraged to serve him, who can bring us from the gates of hell, and although we are at the mouth of the grave, yet his rod and Shepherds crook can comfort us.

VERSE 7. Thou art my secret place: thou preservest me from trouble: thou compassest me about with joyful deliverance. Selah.

THis is an amplification of that which he said, That the Floods should not come near him; because he draweth to God's protection, and maketh him his refuge, both for the present time, and to come. So that the remission of our sins, doth bring to us protection, and safeguard against all evil: for, [Doctr.] if we be freed of our spiritual and greatest enemies, by pardon obtained for them, how soon may we persuade our selves, of surety from these fleshly adversaries, wicked men, who rise up against us?

The allegory of the refuge is taken from one, [Doctr.] who being hotly pursued, cannot resist the violence of the enemy, but is glad to retire himself to some hold: as the Woman in the Revelations, being followed by the fiery Dragon, took wings, and fled to the Wilderness, there to hide her self, with her child, which she brought forth: So is the Church persecuted by bloody Tyrants, she must not think any earthly hold can keep her sure, but she must retire to the shadow of the almighty, and dwell in the secret of the most high; and say to the Lord; Thou art my rock, my refuge, and strong tower. Where she shall dwell more safely, then in the Ark of Noah in the Deluge: or Mariners, when they are in the Port, for while they are in the Port, they may yet drown, [Simil.] or their Ship may be burnt with fire, as often hath happened; and surer then the Harts, or wild Ass in the woods and mountains, or the dove in the hole of the Rock, or those that are besieged in Castles, and strong walled Cities, or the chickes under the mothers wings. And this is the Privilege of God's children, who have obtained mercy, that they are secure, and safe, either from perils, or in perils; for, if a man be once in God's favor, he is ever safe, he becometh a cloud to him in the day: this is the cloud of his protection, not but that in this world they may be in dangers, and be in trouble, yea, and slain, torn in pieces and devoured: Paul was not hurt by the Viper, neither Daniel was overtaken by the Lions, other times they were in great dangers, but their losses external were recompensed by spiritual peace.

In me ye shall have peace, Sayth our Savior. Then ye see God is the hiding of his own children, and in what surety are these, who are under his coverture. They may hunt beasts out of their dens, and subterranean places, but who can hunt a Christian out of heaven? He hath built his nest there, and is not afraid. The Lord is a strong tower, and the righteous flee to it. God is our refuge, and present help, we will not be afraid, if the earth should be moved: he hid me in his Tabernacle. Those who make flesh to be their confidence, they shall see, that their refuge will fail them, when they have most to do with it, and such like are they who go to Idols, who can keep them no better then they keep themselves. Dagon could not help himself. Oftentimes our faith is eclipsed, that we see not his invisible protection, and we cannot depend upon him longer then we can see some means, whereby he will help us, and so we leave the waters of Shiloah, and run to Rezin, and seek other means, and lurk under some fleshly hold, which is to be imputed to the distrust and imbecility of our faith; for, we see not the company of the invisible Angels, with the servant of Elisha. Seeing therefore that the Lord is a sure hold, and all-sufficient, (all other helps being vain) let us say with David, [Doctr.] Thou art my refuge. Yet we must not think, that we are free from all dangers, for we lack not our own perils, but I may well say with the holy Apostle; We are afflicted on every side, yet are we not in distress: in poverty, but not overcome of poverty: we are persecuted, but not forsaken: cast down, but we perish not: as unknown, and yet known: as dying, and behold we live▪ as chastened, and yet not killed: as sorrowing, and yet always rejoicing: as poor, and yet making many rich: as having nothing, and yet possessing all things. For if Christians be Warriours, have they taken Weapons to sit idle, [Simil.] and look about them, and go to pastime, that they be not reproached, as the Poet said; Salmacida spolia sine sanguine & s • door, The spoil of Sarmatum without blood or sweat. If we would have victory, Nisi praecedat pugna non sequetur victoria, Except there precede a battle, there will not ensue a victory.

For the wisdom of God, his power, justice, and goodness, shines most clearly, when his Church is in trouble. Beside, then the dross and corruption of our nature, is burnt up by the fire of temptations: our faith exercised, and our patience crowned, yea, the bitterness which we felt in our trouble, maketh our delivery more sweet and comfortable: as the sharper pain the woman hath felt in bringing forth her child, her joy will be the greater when she is delivered: as Prorsper, the Disciple of Augustine said; Dulcior fit salus, cum dolor excruciat, & sanitatis amissae dulcedinem languoris amaritudo commendat: That is, Our health becometh sweeter, when dolor hath tormented us, and the bitterness of our disease, commends the sweetness of our health▪ which was lost. We needed not safety, • f the necessity of peril did not urge: and what needeth a Savior, where there are none that have need to be saved?

Thou preseruest me from trouble.] David's faith is not confined within the bounds of the present time of his delivery, but looketh • o the future time, and continuance of God's • reservation. The experience of his former mercies, makes him bold, and confident of • he constant continuance thereof in time to • ome, which often he used, in his conflict • ith Goliath; Thy servant slew a Lyon, and a • ear, and so shall it be with this Philistim And • n the 23. Psalm, seeing before he called him • is Shepherd, he concludeth, and I shall dwell 〈◊〉 long season in the house of the Lord. And the Apostle Paul saith, and he hath delivered me out of the mouth of the Lyon, and he will deliver me from every evil way. So we s • old keep a Book of memorial and register, written in our hearts, of God's ancient dealings to us, that they may refresh us in our present trouble.

God preserveth his own children, not only in delivering them from their troubles as he doth many a time, but also in the midst of their grievous pangues, so comforteth and assisteth them by his presence, that they rejoice in the midst of death. Although some be wounded and slain, as the Martyrs, and many other thousand good Christians, as in the Marian days in England, as ye may read in the book of Martyrs: And in France, where on Saint Bartholomew's day August 24. 1572. an 100000. Christians were killed, yet the Church remaineth ever victorious, for the Lord maketh the blood of his servants the seat of his Church, plagueth her enemies, and advanceth his truth, yea, he turneth their corporal destruction to the best. They would not be delivered because they looked for a better resurrection. In the midst of the winter of their afflictions they shall see the Summer sun-blinks of God's gracious countenance comforting them, which is their greatest preservation from defection, and temptation.

Thou compassest me about mith joyful deliverance, or Songs of deliverance, ] First, In this verse, he said, God was his secret place, next, Would deliver him in trouble, and now by Gradations he assureth himself, he will give him matter of rejoicing, and Sing praises to him, for his preservation.

Here the nature of faith is seen, it sings the triumph before the victory; for, it is sure, God who hath promised is faithful to perform, whereby he hopeth against hope. This made him lie down and sleep; when his enemies keep watch about him, he was not afraid of ten thousand because God was his protection.

He assureth himself of God's preservation, and also that God shall give him Songs of deliverance, and by his delivery shall minister occasion of his own praises; and this deliverance he ascribeth to God, and that he would deliver him from ingratitude; for I think, all our temporal deliueries from troubles so many chains to fast̄ our selves, unless we praise God for them▪ And doubtless, this second grace of God to be thankful, is greater then the other, for as much as the first is often a temporal benefit, but gratitude to God is a Spiritual benefit, belonging only to God's children. Many with the nine Lepers return not back to give thanks. Few with Naaman promise to serve no God, but the God of Israel. So to be short, that ye know whether your delivery be in mercy, or judgment, see how ye are affected toward God in thankfulness after the same, David says, thou shalt compass me with songs of deliverance, So he acknowledgeth he hath both of God, and in the 51. Psalm, he saith Open my lips, and I will show thy praises.

David assureth himself, God would give him a thankful heart, which is the worthiest part of God's service; for, when we pray, we have some great respect to our self, and our necessities, but when we praise, we have our chief respect to God, and his honor, and the Lord he doth both; for, he worketh delivery of us, and thankfulness in us, Ab eo incipient, ab eo desinent, operatur velle et perficere. They begin of him, they shall end of him, he worketh to will and to perfect. Jacob was delivered by God, and he said to him, Go up to the God of Bethel. Often Christians are grieved at themselves, that they know not how to perform a duty to God for his blessings, for which cause David saith; What shall I render to the Lord, &c. I will take the cup of Salvation, &c.

Compassest me about.] This word importeth, [Doctr.] that as we are besieged on every side with troubles, so we are compassed with as many comforts, and deliueries, as our crosses grow daily, so our consolations are augmented, day by day; We are on every side offended, and on every side defended, therefore we ought on every side sound God's praises, as David saith, My soul praise the Lord and all that is within me.

With Songs of deliverance.] This noteth the the greatness of his praises, and what delight he had in them, that he would not only speak them but sing them. This was very familiar to the Jews, namely to David to sing songs on Harps, Viols, Tabrets, and all instruments of Music. All my springs shall be in thee. Awake Viol▪ &c.

But first, let us observe, that the tears of God's children, end in joy, they sow a precious seed with sorrow, but they bring home sheaves of corn dancing.

In that he will not be content only with thanks, but also will have them conjoined with songs, he letteth us see how high all the strings of his heart are bended that he cannot contain himself, for the mercies of God to his Church, and for his manifold deliverances for the same. Many sing praises to God with an half open mouth, and albeit they can sing alowde, any filthy ballad in their house, they make the mean, I warrand you in the Church, that scarce they can hear the sound of their own voice. I think they be ashamed to proclaim and show forth God's praises, or they fear to deafen God by their loud singing But David bended all his forces, within and without to praise his God.

Neither do we approve those foolish songs of the Papists, who do not only weary the hearers, but the Idols themselves, with their rowting and crying, and that in an unknown Language. Saint Basil saith, eos demum cantus recipiendos, qui nos possunt efficere meliores, Those Songs are to be received, which may make us better, & in old they sung as though they had been speaking, that men might rather understand their meaning, then delight their ear by the instrument.

VERSE 8. I will instruct thee, and teach thee in the way, that thou shalt go, and I will guide thee with mine eye. VERSE 9. Be not like an Horse, or like a Mule which understandeth not: whose mouths thou doest bind with bit, and bridle lest they come near thee. VERSE 10. Many sorrows shall come to the wicked: but he that trusteth in the Lord, mercy shall compass him.

NOw David after he hath gotten assurance of there mission of his sins, & described the virtues which flow from the same, in these three verses, giveth forth a worthy and Doctorall admonition to all sinners, to take heed unto themselves, in the eight verse propounding himself to to be their Doctor: in the ninth, sharply admonishing them, that they become not brutish beasts, in not giving voluntar obedience till they be coacted; and lastly, in the 10. verse, he threateneth those that will not obey, many sorrows shall come to them.

Concerning, the first part, I spake in the Inscription of the Psalm, yet somewhat I will add. Seeing it pleaseth God's Spirit to repeat, I am not grieved once or twice for your edification to repeat the same matter; albeit, not after the same manner; for this is true Philosophy to teach repentance. A King becometh a Philosopher in the teaching of repentance, and these are the frui • s of true repentance, when we will communicate our feelings to others, for he who hath overcome sin in himself, will studdie to banish it from others: for repentance cannot be without charity. Some translate this 〈 in non-Latin alphabet 〉 , I will make it known, So I will make it evident to you if ye be ignorant. Since I have shown you the way, ye yourselves are blame worthy, if ye will not follow it. This is the zeal of the Lord's glory which is in the hearts of God's children, that it bursts forth as a vessel of new Wine, as Elihu said, as fire, as oil, that giveth smell to all who are in the house, as Leaven, which leaveneth the whole batch, as a light which enlighteneth the whole house, as iron sharpeneth iron, so doth a Christian, a Christian. Andrew found Simon, and brought him to Christ, Philip found Nathanael, they brought others to Christ. The Samaritan woman being called did also call the Samaritans to Christ, Paul converted, studied to convert others, and Peter converted by our Savior was commanded to strengthen his brethren.

And if we would consider how busied wicked men are to entice others to their sin. Go, we shall have a common purse, cast in thy lot among us, and again how wicked Prose • its go by Sea and Land, to make others of their profession. We both Pastors & others would be ashamed, that we take no pains upon • ur selves to strengthen weak Christians and • raw those who are without, and confirm those who are within in the truth of God, whereof our own consciences are sufficiently persuaded. Our coldness in this point hath need to be kindled and let us endeavor to amend it, and be more relaxe in our own affairs, and more bent in the cause of God.

The Lord waken us also, for Vt ingulent homines surgunt de nocte Latrones, Thieves rise in the night to kill men, tu vt te ipsum serves non expergisceris, thou that thou mayest save thyself doest not awake. Judas arose in the night to betray Christ, while the Apostles were in a heavy sleep, and would not watch for him and themselves. Such is the security of our nature that we are not provident for good things, and the proneness of the wicked to all evil actions.

Therefore David is, as the righteous man in the Proverbs, whose lips feed many, Yea as that gracious woman who openeth her lips with wisdom: Many shall go up to the mountain of God and say, he will teach us his ways. I rejoiced (saith David ) when they said, Let us go up to the house of the Lord.

Moreover, Learn that we must not cast all teaching over on Pastors (who should I confess be greatest teachers, to whom that office of public & private admonitiō doth appertain) but that every Christian ought by his speech, instruction & example, admonish his family and familiars, as he hath occasion to speak with them. Did not Saint Steúen teach, as well as Saint Paul or Peter, for albeit they teach not as Preachers, yet as Christians, the master his servants, the father his children, &c. So that it is requisite (as one saith well) that every man should be a Bishop in his own house. The Papists think it arrogancy that any man (except those of the clergy) should dippe in matters of religion and doctrine.

I will.] Surely only the faithful are wise, and others, howsoever they pretend wisdom, are fools. And true wisdom is only to be sought out of the Scriptures; and the cause of the errors of the Roman Church is this, That they will not be Disciples to the Scriptures, but Masters to throw it whether they list, as a nose of wax, and with their vain glosses, to adulterate the simplicity and purity of the same.

And further, these miscreants affirm in their open doctrine, that ignorance is the mother of devotion, and that it is sufficient for the people, to believe as the Church believeth. But David saith plainly, that he will instruct them. For where the Papist alledgeth the obscurity of the Scripture, David calleth it, a light to our eyes, and a lantern to our feet. So that the word is not hid, but to those that perish. And as we should be diligent in opening up and vnloosing the seal of that book, so should ye be ready and attentive to understand it,

Moreover, it is to be considered that all men are naturally ignorant, til they be instructed, for no man understandeth the things of God except by the preaching of the Gospel, for who can believe except he hear. Therefore we should desire, that the Lord may thrust out faithful laborers into his harvest, who may bring both light and life unto his people.

And teach thee the way.] He becometh not only a general Doctor, but a special and particular. I will teach thee, for the thing that is spoken to all, is spoken to none. For if Nathan had spoken against adultery in general, David would not have repented it, and said; I have sinned, neither yet if Elias had generally reproved oppression in his Sermon to King Ahab, he would not have taken it to himself. But when he said, Occidisti, possedisti, thou hast killed, and also taken possession, then he took it to be spoken of him. This liberty John the Baptist used to Herod; It is not lawful for thee to have thy brothers wife. And our Savior called Herod a Fox.

Why then should not particular remedies be applied to particular diseases. What availeth it though a Physician would discourse of medicine, and of ulcers, Apostoms, and what ever evil could befall to the body of a man, if in the mean time he applied not cure to the person diseased. His Theoricks are nothing worth, unless his practice follow after. So I conclude this lesson, where David saith, erudiam te, I will instruct thee, that it is necessary for a Pastor particularly to apply his doctrine, either to comfort, reprove, admonish, or instruct, as the Apostle saith. 2 Tim. 3.16. For the Ministry is by application of the general doctrine to the diseased, for the word vndrawne hath no edge, but being drawn is sharper then a two edged sword, dividing between the marrow & bones, piercing between the Soul and Spirit.

This condemneth such as cannot abide particularly to be rebuked, but say, what ne • de these bra • nsicke men to make pulpit matters of everything, I cannot endure to be chid for every idle word, he beareth me envy. But let them say what they please, let Ministers do as they should. The patient will be angry when his wounds are pierced; what of that, it is sufficient that the Physician is d • ing a good cure. Let him rage as he pleaseth, when he cometh to himself, he will find what profit he hath gotten by him.

In the way, that thou shalt go.] Here is the matter wherein he shall be instructed, in the way he should go. It is called a way, because it is the necessary mean, by which man must attain to the end of his journey, for none can attain to the ende, but by the way which carrieth thereto.

This way never man knew, but by revelation from God, in his holy Scriptures which beginneth, continueth, and endeth in him. [Doctr.] Then godliness is a going in God's way and following his directions, & guides, appointed by him. I have considered thy ways and kept thy commandments. Keep his ordinances for that is your wisdom. I will do wisely in the perfect way; (saith David ) where he tieth wisdom to the perfect way. The ways of God are safest, being the Kings high way, wherein, if a man walk, he will find himself surest; For he shall give his Angels charge over thee, to keep thee in all thy ways. God's ways are the clearest ways, his ways are uncorrupt. His ways are the rightest ways, This way shall be called holy. These are the ancient ways. The ways of the Lord are righteous, and the just shall walk in them. For the which the Apostle reproveth Simon Magus, wilt thou not cease to pervert the straight ways of the Lord. All other ways are crooked, they have made them crooked paths: who so ever goeth therein, shall not know peace.

I will guide th • e with mine eye.] This threefold repetition, I will instruct thee, I will teach thee, I will guide thee, teach us three properties of a good teacher. First, that they make the people understand the way to salvation. Secondly, to go before them. Thirdly, to watch over them, and their ways.

First, the pastors and ministers of God's word should inform the people of God in his truth, as Ezra did, who read the book of the Law distinctly, and gave the sense thereof, causing them to understand it, teaching pure and wholesome doctrine faithfully, without mixture of man's inventions; which the Apostle recommendeth to Timothy. What things thou hast heard of me by many witnesses▪ the same deliver to faithful men, which shall be able to teach others also. Auoiding curious questions and unknown words. Then if a minister should be apt to teach, there should none be put in the places of the Church, who before have not given proof to the Church of their qualification. As in the Roman Church such are appointed to Benefices, who are altogether ignorant of Scriptures, and who attend on the Court, and matters civil, and go in Pomp, attending on the Pope, their Chaplans and Suffragans, such belliegods in the mean time abusing, the people by their service, and so as blind, guiding the blind to the Ditch.

Next, it is necessary, that the Preacher should teach the people by his life; for, he who teacheth well and liveth evil, condemneth himself with his own mouth, for he taketh upon him to gu • de others to heaven, who cannot gu • de himself. Thou who teachest others, teachest not thyselfe. Minist • rs should have, Holiness to the Lord written on their foreheads, and not only the word to be opened, and sounding as the Bells on Aaron's garments, but odoriferously smelling as sweet Pomgranats. And this condemneth such vicious men, who blot their calling by their vicious life, making the good word of God to be evil spoken of, of whom is said, Woe be to them who give offense, and albeit, they would prophecy and cast forth deu • is in Christ's name, he will say to them; Depart from me ye workers of iniquity.

Thirdly, (as David says, I will direct you with mine eye ) Preachers should be watchmen, and Superintendents, and Bishops, from which cometh the name 〈 in non-Latin alphabet 〉 , Episcopy, as the mother ever having her child before her eye, that he fall not into dangers. But when the Preacher attends not on the people, no marvel that they perish. The sheep must ever be guided by the eye of the shepherd. The Prophet Zechariah speaks against such shepherds as leave their flock, and denounceth judgment against them, as also other Prophets do. Nebuchadnezor commanded Nebuzaradan to have an eye on Jeremiah for his good. And God saith concerning his people in Captivity; I will set mine eyes upon them for their good.

Those who take upon them spiritual charges, should attend diligently on their people, [Doctr.] whereof they must give an account at the great day. And the blood of such as are lost by their negligence, shall undoubtedly be craved at their hands. As ye may read in Ezech. 3.18.

The sin of non-residence, is a great sin, a Minister is tied to live among his people, he may go from them sometimes upon necessity, but not dwell from them. He may go to the Court, law, or Session, but not abide there, but ever attend on his flock.

Again, the frowardness of many is to be blamed, who will not suffer their faults to be observed by the Minister, but say; What hath he to do with me or my house, let him guide himself well, and his own house. No, but he is set by God to attend on thy ways.

Finally, upon this Preface I observe, that where the Ministers should guide you to heaven, should ye not entertain them kindly. What a barbarous man is he, who will not both love and cherish his guide, who leads him through a perilous way? And yet this is the lot, hath been, and shall be unto the worlds end, that the best guides are commonly misguided, and evil entreated, and for their pain • receives nothing but calumnies, hatred, and spiteful dealing.

They are like those in Isaiah days, who said to the Seer, see not, and in Jeremiah's days the men of Onathoth, who discharged him to Preach in the name of the Lord: but let the people hear Saint Basil, saying; Obiurgatio ost animasanatio, a rebuke is the healing of the soul.

Be not like an Horse, or like a Mule.] The preface of the exhortation was contained in the 8. verse, which I have expounded: Now followeth the exhortation, or rather dehortation it self, wherein he exhorteth them to repentance, and dehorteth them from that beastly stupidity, and obstinacy, and pervicacie, which beseemeth rather Mules and Horses, then men, who should be reasonable, and obedient to God their Master; for this habit which we have received through the custom of sin, doth shut up the door to repentance. The Mules are lazy, stupid, and dull beasts, who are to be urged continually, either by whip, or spurr. The horse more ferocious and furious, hath need of the bit and bridle.

Thus those two beasts represents our natures, and God's dealing with us, that either we are too slow in any good action, and have need of a sputre continually on our side, or more bent and marching furiously with Jehu to all evil actions, therefore God is forced to put a bridle in our teeth, to restrain from evil, as he had a spurr to contstrain us to do good.

These two creatures are intractable, saith the Prophet, they understand not, their mouths must be bound.

God in all the Scriptures compareth men to beasts, whose manners they resemble, as I shown before, therefore I will not repea • e it. But these two are observed in the Horse and Mule, they have no knowledge, no willingness.

Moreover, it is known, that Horses are libidinous, neying after Mares, so that hardly they can be stayed from them; so do men after women, without measure, till God stay them by adversity and some hard handling. Phidias painted the picture of Venus treading on a Snaile, which only amongst all creatures wanteth an heart: so witless persons, frying in their shell, [Simil.] are not capable of the mysteries of God, are to be troad upon. Yea, Horses being by their Masters well fed, oftentimes have lifted their feet, and beaten their feeder, & have by casting them down, killed them. So he that should have been upright, when he waxed fat, spurned with his heel, &c. therefore he forsook God that made him, &c.

The Mule is a creature not created by God, generate between an Horse and an Ass, yea contrary to his institution, who forbad there should be any mixture of divers kinds, either beasts or seeds. And so a wicked man is a degenerate creature, not of God's creation, but bred between Satan and sin, who are the only parents of that Beast. [unspec 1]

[unspec 2] And as the Mule doth never engender anymore, nor produce any living creature, no more do these become fruitful, being reprobates, and unprofitable to any good work, but die in their own sin.

And as they are so stupid, that the greater burden be laid on them they go the more quickly; [unspec 3] so when the wicked are loded with iniquity, being insensible of their burden, they go more quickly from sin to sin.

[unspec 4] And as the Horse goes fiercely to the battle, and fears no danger, so go they passing all fear of hell, and God's plagues, run madly to their own destruction.

And finally, as the Horse and Mule remember for the present, but shortly after forget; [unspec 5] so do the wicked.

Who understand not.] Mark the ignorance of man's nature, who understands not those things pertaining to God. Animalis homo (saith the Apostle) non novit quae sunt Dei. The natural man knoweth not the things belonging to God. Yea cannot, being more ignorant then brutish Beasts, who know the crib of their Master. Nebuchadnezzar would not hear and learn till God changed him to a brute Beast, not in shape of body, but in conversing with them seven years, till his understanding came again. Balaam was rebuked by his Ass. The Pastors are become brute beasts having no understanding.

But because Beasts have not been created reasonable, as man is, it is not imputed to them, that they are ignorant. But man, being borne a reasonable creature, he is justly to be blamed, that he is metamorphosed and changed unto the nature of a Beast, as Circe changed her ghuests into Beasts. Therefore let us pray to God to illuminate our minds with the knowledge of his will, and send us his Spirit, who may lead us in all truth.

Whose mouth thou bindest with bit and bridle.] The similitude of the bit and bridle is common in the Scriptures. The Lord saith to Sennacherib; I will put mine hook in thy nostrils, and my bridle in thy lips, and will bring thee back again the same way thou camest. And Solomon saith, A rod is for the back of the fool. It is called the bridle of bondage. A bridle to cause them to err in the jaws of the people. And the Lord to Pharaoh, I will put hooks in thy jaws. And to the Prince of Meshech and Tubal the same.

〈 in non-Latin alphabet 〉 (saith Xenophon de re equestri ) 〈 in non-Latin alphabet 〉 . Respira re non prohibit, mordere autem non sinit. He forbiddeth not to breath, but he suffereth not to byte.

See how God is forced to use extremities to tame a wild nature, which by no lessons, warnings, or admonitions can be tamed. Herodian in his 7. Book, and Lucius in his 35. Book, praise the Numidians for their skill in riding without bridles, whom Virgil in the 4. of Aeuead and Ausonius in grat. action. pro consul. gratian. call infrenos, gentem uesciam freni And seeing among the Num • ds their ryders can ride without a bridle; Fie upon Christians, who have so many birs, and cannot make use of them, to ride forward, and run into God's obedience.

God hath taken great pains to chastise us, albeit, we have not amended, but gone from evil to worse, and therefore seeing neither his good provocations, neither his chastisements will work upon us he hath one bit and bridle to keep us in from doing more evil, even at the hour of our death, where we shall be curbed in, that we do no more. Were it not better for us, to make better use of the frequent admonitions of God's servants, and of the chastisements which God hath laid upon us, that we may humble us under the mighty hand of God, and learn to be wise by our own experience, lest he be forced to draw his sword against us.

Lest they come near thee] See the untowardness of these jades, the poor Minister if he be upon their backs, can scarce keep the saddle, and if he would lead him forward, one • ade or other would take him by the collar, which would not be, unless there were Hor • e and Mules.

Many sorrows shall come to the wicked.] Now is set down two reasons, which may raise and rouse the natural man from his senseless brutishinesse.

First, from the judgments of God upon the wicked.

Secondly, from his mercies to his elect and obedient children.

So that either God's mercy may allure him, or his justice terrify him. Then he must needs be a desperate person, who can be moved with neither of them. Before he called them in • ocil, and vatractable, and obstinate, now he called them wicked, not a simple sinner, as we be all, but who addeth drunkenness to thirst, and rebellion and presumption to his ignorance, worse then a Mule or Horse.

He comprises all the miseries of the wicked, under the name of sorrow, who although they live delitiously with the rich Glutton, and Nabal, yet all their mirth is converted into sorrow, and perplexity; for as the miseries of God's children are ever turned into joy; Weeping is at evening, but joy cometh in the mor • ing; so the joys of the wicked are ever turned into sorrows, for albeit they seem the happiest men under the Sun, yet the sudden revolution and change of their estate, shall demonstrate to the world, what fools they were, and how the Devil bewitched them, and (as upon Beltashar ) brought unexpected sorrows upon them in the midst of their joys. And is it not just with God, to render tribulation to them who troubled his Church; and them releasement, who ha • e had many grieved hearts for the same. And I doubt not but the Lord in his mercy, shall so bring about all matters, that as the wicked trivmph and rejoice at the sorrows of the Saints, God shall make them weep time about, and bring joy to his elect. Blessed are they that weep, for they shall be comforted; woe to you who laugh, for ye shall weep.

Many sorrows:] Many sins bring many plagues, many in life, many in death, many in this life, many in the life to come, many within him, many without him. So unhappy is the state of the wicked, whose sorrows shall be multiplied. Behold my servants shall eat, and ye shall be hungry, &c. and in the Revel. One woe is past, and two are to come: and the Angel flying through heaven, cried; Woe, woe, woe, to the inhabitants of the earth.

The Godly have sorrow also, but nothing comparable to theirs; For God remembereth mercy in the mids of judgment, which he doth never to the wicked; the Lord delivereth the godly, as the Israelites through the Sea, and drowns the wicked.

The examples of God's judgments are seen in Lucifer. Our first parents. Cain. the first world. The five Cities. Pharaoh. Nebuchadnezzar. Antiochus. Herod, &c. Read over the 28. of Dout. There is a Catalogue of the sorrows of the wicked, which should affraie any Christian heart. And also in the 20. of Job. where is said; all sorrow shall fall on him. But mercy shall compass him, who trusteth in the Lord. He hath threatened in his doctrine the wicked with a consideration of God's judgments. Now he is alluring them, with an offer of God's mercies, the godly are ever well, and all turn to the best to them. Salvation & welfare attendeth them in all places, at all times, in all causes, in all their business, in things certain, and uncertain, in prosperity and adversity, in body and soul, in things present and to come.

Mercy:] What ever come to him is mercy, and flowing from the fountain of the remission of his sins. The Lord crowneth them with mercies, yea, his sins turn to mercies to him. But of this before.

Shall compass him.] [Doctr.] [Doctr.] As he was compassed with innumerable troubles, So God shall compass him with as many comforts. Dothan was compassed with Aramits, so was it also with Angels, as the mountain compasseth Jerusalem▪ so is the Lord about his people, and hath promised to be a wall of fire about her.

That trusteth in the Lord.] These are the people to whom mercy appertains, even the believers, for faith only makes us acceptable to God. But of this likewise before.

I beseech God make us all penitent for our sins, and sensible of his • uercies, but above all things, root us in the Faith of Christ, that we may depend upon his promises; that are both faithful and true.

VERS. 11. Be glad ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart.

THis verse containeth the conclusion of the Psalm, wherein is set down, an exhortation • o such as are happy and blessed by remission of their sins, to a spiritual joy and praising of God. And this exhortation dependeth very well on the antecedents; for having spoken of the remission of sins, and the fruits of repentance, and the fatherly mercy of God towards the faithful, to whom properly this exhortation belongeth.

For after the remission of sins, there ariseth an unspeakable joy in the believers heart, for joy is that fruit of faith. And after the Apostle. Rom. 4. had spoken of justification, he inferreth, Rom. 5. Then being iustifieed by faith, we have peace toward God, through our Lord Jesus Christ. Which doubtlesly comprehendeth all sorts of joy, and the Angels when they Preached to the shepherds of Christ, they professed they told joyful tidings.

This exhortation containeth three parts. First, what he doth exhort, to rejoice. Secondly, whom; the righteous and upright men. Thirdly, the limitation thereof, in the Lord.

Be glad:] He exhorteth them three times, be glad, rejoice, and be joyful, and as • ee made mentiō of a threefold blessing, so doth he of a threefold joy. Wherein, we have two things necessary to be observed: First, the duinesse of our nature, who as slow horses need many spurs, and prou • c • tions to spiritual things, for we are naturally overmuch • ent to carnal things, that we need no incitations to the same. But by the contrary in spiritual things, we are cast in a deep sleep, who cannot be wakened at the first cry, as those men after drink have need to be roused often, that they may behold the light, so men drunken with the pleasures of sin, as Nazianzen saith, Must be wakened by diverse exhortations, as this same Prophet in the subsequet Psalm, redoubleth his exhortations for the same effect. And the Apostle to the Philippians saith, rejoice in the Lord continually, and I say again, rejoice.

Next, I perceive that this exhortation grows, for the word Be glad, properly in the own language signifieth an inward and hearty joy, by the presence or hope at least of a thing desirable or good. The second word Rejoice, in the own language signifieth, to express our joy by some outward gesture, sometimes used for dancing, as the Hills skip for gladness. The third word Be joyful, signifieth to cry forth for gladness, as the dumb man's tongue shall sing.

This Gradation teacheth us, [Doctr.] that this is the nature of Spiritual joy. That it is always augmented to us by certain degrees, until the time is come to the perfection of all joy, which is signified by the last word, importing as it were a triumph, and showting after victory. So that they are truly penitent, when they have overcome sin, and Satan in their spiritual combat, triumphs over them as vanquished enemies.

[Obi] But it may be objected, that the best Christians, commonly have the least cause of rejoicing, in regard they are more subject to Troubles, Crosses, Imprisonments, Pouerty, Sickness, &c. then others▪ Our Savior answereth to that. In the world ye shall have trouble, [Ans:] but in me ye shall have joy; rejoice, I have overcome the world. The Martyrs who suffer the loss of their lives, and riches, with great joy answers in the midst of the fiery flames where they sing, and praise God, as though they felt no pain; their inward joy swallowing up their outward trouble. Christians in their very death answers to that, when they cry. O death where is thy sting, O hell where is thy victory. So, how so ever they be subject to the greatest miseries outwardly, yet the joy arising from the assurance of God's favor doth swallow them up.

Observe, [Doctr.] moreover that none can truly rejoice, but these who have gotten remissiō of their sins. The righteous doth sing & rejoice. The stranger shall not medle with his joy. Let them that seek rejoice and be glad in thee. My servants shall rejoice saith the Lord. For they get the white stone given them, And a name written therein, which no man knoweth, saving he that receiveth it. And this is, Thy sins are forgiven thee. Indeed the wicked have their own earthly and fleshly joys, but if ye would examine them strictly, they are rather torments then joys, which Chrysostom observeth well, affirming that joy is only proper to the godly, & never to be attributed to the wicked. For the covetous man whose pleasure is in riches, the more they grow, the more his thirst increaseth, which desire tormenteth them, as also the fear of the loss of them, excrutiats his mind night and day, when riches grow, fear groweth. And the Prophet Isaiah saith, The wicked are like the raging Sea, that cannot rest, whose waters cast up mire and dirt, there is no peace, saith, my God to the wicked.

But there is a great difference beweene the joy of the godly and the joy of the wicked, if ye will compare them, for the one rejoiceth only in God, the other in earthly things. The scule of the godly is endued with true and solid joy: the flesh of the wicked only enjoys perishing pleasures, the godly they rejoice in the midst of their troubles, the wicked are grieved in the midst of their joys. The joys of the godly are eternal, the joys of the godly are evermore augmented till at last they attain to eternal felicity, but the hope of the wicked turneth in despair, their life in death eternal. Finally the joys of the godly spring out of tears, They sow a precious seed in tears, and reap in joy, for the spiritual harvest is far different from the temporal harvest, for the husbandmen holds by their experience, that the harvest will be answerable to the seed time, but in the Christian harvest, we fow with watery tears and reaps on dry weather, by the contrary the wicked have a dry and seasonable seed-time, but they reap with watery tears with confusion.

The reasons wherefore, First because none else have warrand to rejoice. For the wicked man, nothing troubles him, not sin, for it is his pleasure: not temptations, these he swalloweth up: not his conscience, it is a sleep: not the Devil, he is already made his vassal and Servant: not the world, it is his treasure: no outward afflictions, he will not endure them: Yea S. James bids them not rejoice but howl. Houle ye rich men. And S. Luke saith to them, woe be to you that rejoice now for ye shall mourn.

Secondly as the godly only are commanded to rejoice, so they have only cruse to rejoice, because they only enjoy the presence of God by reason of the covenant, they have entresse to all things in heaven and in earth, as a woman hath to the goods of her husband: which is a great cause of joy. Next, they know that their names are written in the book of life, as our Savior saith. Rejoice not in this, that ye may cast out devils, but that your names are written in the book of life.

Thirdly, only they have the spirit of God, the author of true joy, which is therefore called the joy of the holy Ghost. Only they are annointed with the oil of gladness.

Fourthly, only they have escaped from condemnation, as the Israelites escaped the hand of Pharaoh, and rejoiced.

Fifthly, only these suck and draw their joy out of the Wells of sound consolation, that is, out of the Scriptures, which are written, that their joy may be full.

Sixthly, only these enjoy a good conscience, which is a continual feast; and the cause of the Apostles joy, in the midst of their persecutions.

Finally, only they have the hope of eternal glory; We rejoice under the hope of the glory of God, saith the Apostle.

Ye righteous and upright in heart.] They are called righteous in two respects. 1. Because they have received the blood of Jesus Christ, which hath made them righteous before God, by his p • ssiue obedience, in that he hath suffered for their sins; as likewise by his active obedience, whereby he hath fulfilled the law, which are both imputed to them, as though they had suffered, and done both themselves. As also they are righteous, having received the Spirit of sanctification, which teacheth them to render to everyone that which is his own. To Caesar, that which is Caesar's. To the Superiors that which is his. To his equal that which appertains to him; to his Inferior, that which he ought to do.

The rule of righteousness is set down in the 15. Psalm, that neither in name, body, nor goods, we should injure any man.

The righteous man must also be upright in heart, that is, sincere, for faith and hypocrisy can never stand together, for of all virtues, God liketh best of sincerity, and singleness of heart, that in our Religion we mean sincerely, and we may say to the Lord, Thou tryest my reins in the night season, and foundest nothing in my mouth, which was not in my heart.

And with our neighbors, we should deal so uprightly, that we may not have Butter and Oil in our mouth, and a sword in our heart, but as we profess kindness to them, who speak kindly, so our heart may mean the same, and have not an heart and an heart.

To conclude this point, righteousness and sincerity are so joined together, that the one can never be without the other, and they are reciprocal, that a righteous man must be sincere, and a sincere man must be righteous.

The limitation of this joy is set down in the last part, In Jehovah, which distinguisheth the Christian joy, from all joys earthly. Some rejoice in one thing; some in another, but the Christian rejoiceth in the Lord. Let not the rich man rejoice in his riches, nor the strong man in his strength, nor the wise man in his wisdom, but rejoice in the Lord.

Only one question remaineth to be dissolved; Whether may not men lawfully rejoice in the blessings that God hath given them, as a man in the Wife of his youth, Parents in their children, and in their temporal blessings?

I answer, yea, verily, providing always, that God be the ground and end of their rejoicing: [Ans.] that they rejoice in them as pledges of God's mercy, and love them, because they see them ready to serve God, and that they regard more grace then nature in their wives and children, otherwise their preposterous affection turneth into sorrow and grief, as did the love of Eli to his children, who in the end smarted for it.

The Lord moderate our joys, that they may be all in him, and sanctify our persons, that they may be righteous, and upright, that the loyes we receive here, may be entrances to the everlasting joys we shall receive in the kingdom of Heaven, through Christ our Lord. Amen.

The title, A Psalm for remembrance.

THe meaning of this title is, that he would keep it to be a memorial and a memento of his miseries, which because of his sin he did sustain at the making hereof. For man by nature is forgetful of his miseries, so that they pass as waters that are gone; yea albeit they urge him very vehemently while they are lying on him, yet he presently forgetteth them when he getteth the smallest relief; as men do the stormy blasts of Winter, so soon as some few fair Summer days do appear. [Simil.] This forgetfulness springeth out of that root of ingratitude, which is a capital sin; and therefore David prayeth unto the Lord, that his benefits slip never out of his mind. So that God who delivereth us out of our troubles, must also furnish us with memory, both to remember the delivery, as also the troubles out of which he hath delivered us.

Jacob made a vow at Bethel, that if God went with him, and would keep him in the journey which he went, and would give him bread to eat and clothes to put on &c. then he should be his God. But when he returned, God put him in mind of his vow, saying, Arise, go up to Bethel, and dwell there, and make there an altar unto God that appeared unto thee when thou fleddest from Esau thy brother.

And as it is natural in us to forget God's benefits, so is it as natural in us to remember evil. If any hath offended us in the smallest word, that we keep fresh in memory: Nam ira tardissime senescit, wrath slowly groweth old. As the sieue retaineth and beareth above the clats and bran, [Simil.] the gross excrements of the corn, and suffereth the good grain easily to pass thorows so do we easily retain evil, and forget good.

This superscription is not to be found in all the Psalms, except in this and in the seventy. Always let us pray unto the Lord to furnish us with a faithful remembrance both of our sins provoking him to wrath against us, and of his manifold mercies pardoning our manifold sins; as also that we may forget the particular injuries & wrongs done unto us.

The substance and use of this Psalm. In this 38 Psalm David deploreth unto God the violence of his sickness, the malice of his adversaries, who seeming to pity him, mocked him by their crafty visitation, exulcerating his wounds by their deceitful dealing, while he in the mean time in patience possessed his soul, not making answer to their injuries, in the first twenty verses; in the two last imploring God's help for his deliverance from them.

The use of this Psalm.

This Psalm will be very pertinent for everyone, who is outwardly or inwardly grieved: for they have this godly Prince and Prophet set down before them in that same case: as Christ also, whose type he was, was acquainted with the like miseries, and an high Priest, who having tafted of all our dolours, may more heartily compassionate us in our afflictions.

The Papists think that this Psalm should be sung for those that are in Purgatory, (which they themselves grant was not before Christ's days:) but if they marked it rightly, they would be ashamed of that assertion; for it destroyeth all the grounds of their purgatoriall fire, which some of themselves confess; from whom albeit Lorinu • the Jesuit and Bellarmine do not disassent, yet they think it not meet to condemn the opinion of others who affirm the same, lest thereby they should give us (whom they call Heretics) cause of rejoicing. Whereby we may plainly perceive how those two arch-heretics detain the truth of God in unrighteousness, commending and approving the false wresting of the Scriptures, yet not daring to condemn that as heretical doctrine, which they cannot prove to be canonical and agreeable to the truth.

VERSE 1. O Lord rebuke me not in thine anger, neither chastise me in thy wrath.

THere are 22 verses of this Psalm, answering to the order of the Hebrew Alphabet. This first verse is agreeable to the first verse of the sixth Psalm (of which I have written at length) except only in the two Hebrew words Beappecha and Bekitspecha, which are Synonyma, and of one signification: which two Psalms Saint Basil conferring together, findeth them to agree in many things, as the diligent Reader by comparing them together may perceive. He also compareth a sinner to a sick man, qui leuia ac mitia pharmaca desideret, ferrim & incisiones & ignem deprecetur, who desireth light and easy plasters, and again, would be free of cuttings, fire, and extreme remedies. To the foresaid place of the sixth Psalm (lest I should seem tedious in repetition) I refer the Reader.

VERSE 2. For thine arrows have light upon me, and thine hand lieth upon me.

SAint Jerome translateth the Hebrew word Nichathu, piercing me. The arrows of God, are the calamities & vexations whereby he was vnquieted in mind and body; compared to arrows frequently in the Scriptures, as Deut. 32.23. I will bestow mine • rrowes upon them. And in the 42 verse, I wi • make mine arrows drunk with blood. And Job 6.4. The arrows of the Almighty are in me. For God is compared to an archer, whose hand is strong, and wauereth not; who hath a sharp eye, foreseeing on what part his arrows will light. His arrows are his afflictions; his mark, is the souls and bodies either of the elect or reprbate.

In this, that God is the archer who shooteth at us we have singular comfort, that it is his hand who made us, [Doctrine.] that also woundeth us; neither can any evil come from his hand: for albeit he wound us, yet he will cure v • again. Come, let us return to the Lord, (saith the Prophet) for he hath wounded us, and he will heal us again▪ His sword cutteth with the one side, and healeth with the other; as the Poet speaketh of Achilles:

God's arrows are like Jonathan's, which he shot to David in the fields, in token of his love. God, saith Saint Augustine, amat quos sagittat, loveth those at whom he shooteth. And Chrysostom calleth them, Sagittae salutis Domini, the arrows of the Lord's salvation.

Those arrows commonly are either wicked men or devils, whom God sendeth forth to afflict his own children, sharp as arrows, light and swift as arrows, and ready to do harm to God's Saints; or else sickness, poverty, infamy, and such other afflictions, whereby our most gracious Father thinketh most fit to subdue our vile corruption: all which albeit in their own nature they are evil, yet God can convert & turn them to the utility and profit of his own children. [Simil.] As a Physician can use the most poisonable and venomous herbs to cure the most desperate diseases; yea the flesh of the dead serpent, to cure the wound gotten by the living serpent: so God can convert and turn the mischievous machinations of our enemies to our salvation.

The mark and But at which the Lord shooteth here, is David.

And useth the Lord to make his pastime to shoot at his own Saints? [Object.]

I answer, he shooteth both at the godly and wicked, but upon diverse intentions: at the godly, to waken them out of their sleep, and he will cure the wound which he maketh: at the wicked for their utter destruction; he shooteth at their heart, to kill them.

Are fixed in me. By this he declareth, that it is impossible to any creature, visible or invisible, to pull forth that arrow which God shooteth. The hand which shooteth it, must also pull it forth. Albeit the devil, the Chaldeans and Sabaeans plagued Job, and were arrows shot by God, as he confesseth Chap. 13. verse 14. and Chap. 19. verse 21. yet the Lord's hand only relieved him.

And thine hand lie • th on me. This second comparison, taken from the hand of a man, signifieth, that whatsoever trouble came to him, he took it from God's hand. His hand sometime is called the hand of creation; as Psal. 8.3. When I behold th • ne heave •• , eve • the works of thy fingers. Sometime of delivery; as when he delivered his people ou • of Egypt by a strong hand. Sometime of revenge, as Heb. 10.31. It is a fearful thing to fall into the hands of the l • uing God. It hath also many other significations in the Scripture. And so David in his sickness setteth before his eyes the hand of God enarmed for the punishment of his sin. And whosoever he be, that subsisteth and stayeth in the sense of his calamities, he differeth nothing from a beast: but this is wisdom and prudency in a Christian to look up unto him who smiteth him; whereof Isaiah complaineth: for the people turn not to him who s • it • them.

Lorinus the Jesuit maketh a ridiculous accommodation of this chastising hand of God, in these words: Per ac • ommodation • m pratere • posset illud admitti, vt confirmatio manus sit veluti impressio illa collophi, quae sit ab Episcopo ei, qui sacramcutum Confirmationis confert, memory causa: nam & titulus Psalmi est in rememorationem: that is, Moreover this might be admitted by applicatiō, that the confirmation of the hand may be like to that impression of the blow, which is made by the Bishops hand, to whom he giveth the sacrament of Confirmation for memories cause; for the title of the Psalm is in remembrance. Indeed such a ridiculous exposition of the Scriptures and abuse thereof, deserveth to be laughed at by children. For if David had not felt heavier blows from the hand of God, then the children do from the Bishops, I think he had no cause to complain.

VERSE 3. There is nothing sound in my flesh, because of thine anger: neither is there rest in my bones, because of my sin.

HE proceedeth in this third verse to exaggerate and amplify the greatness of his grief from the universality thereof, that his sickness was not laid on any one part of his body, but upon his whole flesh, and upon all his bones. His flesh is his exterior part, his bones his interior. Albeit the ulcers and wounds of his flesh were very sensible to him, and more horrible in the eyes of men who beheld them (as those of Job and Lazarus, ) which he might have apprehended deeply, when as by them he was made contemptible in the eyes of men's yet his inward pain, which was more felt then seen, maketh him thus so pitifully to cry. Wherein we have these things to consider.

First, that as all his memb • rs agreed very well to the performance of his filthy lust, [Doctr.] so everyone of them receiveth a condign punishment. And it is good for man that he should be thus chastised in this world for a little time, rather then he should be reserved for everlasting darkness, where every member shall receive eternal pain for their sin. For as sin pleaseth nature, so it destroyeth and consumeth nature.

Secondly, he marketh the cause of those punishments, even God's wrath, because of his sin. For when those two meet together▪ they are as fire and flax; God's wrath as fire, [Simil.] will soon devour the stubble of our sins.

Thirdly, observe that David maketh not God's wrath the only cause of his miseries and heavy sickness, for that were to charge God of vn • ighteousnesse: but he justifieth God, when he acknowledgeth that his own sin was the cause of all his evils. And surely we can never give sufficient honor to God, except we free him of all 〈◊〉 of unjust dealing, and acknowledge o •• selves to be the ca •• es of ou • own •••• • ies.

Finally, I observe out of this verse, that the word in the original language mippene, from the face, is two times repeated, both in speaking of God's wrath and his own own sins, that is, for the sight of them both. Wherein I perceive a lesson worthy of consideration, [Doctrine.] that is, that we must have a twofold sight, before we get the sight of God's favorable face: First, we must have our own sins before our eyes; next, we must see the countenance of an angry God looking down upon us with austere and heavy looks because of them: and then in the third room, we must beg God's favorable face to shine upon us. The Lord grant us the right sight of all those three: that as Joseph's brethren first saw his angry countenance, and then his favorable acceptation with the greater gladness; so we may see what we have deserved at God's hand, and so after may hear the voice of joy and gladness, that the bones which he hath broken may rejoice again. First we must hear the terrible thundering of mount Sinai; then the joyful shouting of mount Zion.

VERSE 4. For mine iniquities are gone over mine head: and as a heavy burden they are too heavy for me.

HAuing spoken before of the cause of his misery, which was his sins; now he aggravateth them in respect of their multitude, comparing them to waters which had ouergone his head; and in respect of the magnitude & weight, comparing them to a burden: which surely is a mark of a penitent sinner, when he (as was David ) can be content to confess his sins, to be in number more then the sand of the sea, or the hairs of his head.

He compareth his sins to waters, which albeit in the first entry are shallow, that scarce they will touch the ankles; yet the further ye go into them, they will be deeper, and will soon pass from your knee to your shoulders, and ouergo your head, and drown you, except God provide a remedy; as if a plank or board be casten in, whereupon taking hold, you may easily escape the danger: even so we go from sin to sin, and from less to greater, until that many sin • meeting and concerning together ouergo us; and we filling the cup of our iniquity, be poisoned with the dregs thereof. Therefore let us take heed, and turn back in time, lest going forward, contemning such warnings, we become self-murderers of our own souls. We have better waters, thorough which we may go in safety, the waters of Siloah, which run softly, by which we may refresh our own souls; the blessed blood of Jesus Christ; and the waters of Ezekiel, which flow in the Sanctuary, that we may grow from grace to grace, till we come to glory.

Out of this place is clearly condemned that auricular confession, by which men are bound under p • in • of condemnation to confess every particular sin to the Priest, which is imposs •••• for them to do: when as David saith, th • y are gone over mine head; and again, Who can understand his faults?

It is no marvel that he saith, his sins have gone over his head: for in this one, he committed many sins, and offended many persons. He sinned against himself in defiling his own body, against Bathsheba, against Uriah, against those slain with Uriah, against his concubines; against the body of the people, by giving them an evil example • and (which was worst of all) against God, by making his Name to be blasphemed.

And as a weighty burden they are too heavy for me. The second comparison is taken from a burden, weightier then lead, heavier then sand. And indeed sin is more weighty then any burden whatsoever: for, first, it presseth down both soul and body. When Peter was chained in prison, in the night he had liberty with joy to raise up his soul to praise God. Paul was in prison, but God's word was not bound.

Next, burdens are upon some parts of the body, not upon all; as manicles are on the hands, fetters on the feet, &c. other members being free; but sin and the bonds thereof are upon every member, binding and pressing it down so, that it cannot do any service to Christ. The ears are dull in he • ring, the eyes full of adultery, the mouth an open sepulcher, the foot ready to shed blood, &c.

Thirdly, this is the greatest misery, that when all other burdens are felt, we take thi • on with pleasure, we undergo it with delight, without wearying, and are as Issachar, asses couching between two burdens. And surely I think we are worse then asses. For when our burden groweth greatest, we do not only not groan under them, but are glad to under go them, the two burdens, both of our conscience and of our bodies. The Israelites groaned in Egypt under temporal burdens, and were heard; the Jews in Babylon, and were relieved: would God we could groan, that so we might be helped.

I will not deny but David may also mean in this text of the burden of afflictions; seeing the original word gnon, signifieth pain; and Cain used that selfsame word in the fourth of Genesis. For three burdens are mentioned in the Scriptures: of sin, as, Come unto me all ye that are weary and loaden with sin, and I will ease you. Of pain, as, Cast thy burden upon the Lord. And of God's benefits, as, Praised be God, who daily loadneth us with his benefits. God he loadneth us with his blessings both spiritual and temporal; and we again loaden him with our sins, with which we are loadned our selves; Ah sinful nation, a people loaden with iniquity. And therefore God justly must again loaden us with his corrections.

But it may be asked, how this selfsame speech is spoken both by Cain a reprobate, and David an elect child of God.

I answer, [Solut.] that sin was alike heavy to them both; but David had a sight of God's mercy in the midst of his sins, which Cain did never see, and therefore did not run unto God for relief, as here David doth.

Verse 5. My wounds are putrisied, and corrupt, because of my foolishnesses▪

HE goeth further in the enumeration of • is miseries, which he setteth down by the putrifaction and rotting of his wounds, and confesseth the cause of them to be his own foolishness. Where first ye see, that sin bringeth putrifaction and rottenness to men's flesh. For as the sin of Adam received that sentence, Dust thou art, and to dust shalt thou return again; so that curse overtook all his posterity, that they are subject to putrifaction and rottenness: which not only befalleth to them after their death, but when they are yet alive, it seizeth on their nature. For the sweet savor, there shall be stink. Yea commonly those that have been fed most delicately, stink most filthily after their death. Mollius, delicatius{que} nutrita corpora grauius elent mortua. And it is seen by common experience, that the fairest body hath the foulest corps. Which Saint Ambrose confirming, bringeth in an example of one who lasciuiously and libidinously having lain in whoredom and feasting daily, after his death did so stink, that incense of diverse colors could not remove the same. A fearful example, to strike terror in the hearts of all such pamperers of their belly, and who make so much of their flesh, that they are careless of all other things. Let them remember that they are (as Saint Augustine saith in his Confessions) esca vermium, & saccus stercorum, a prey of worms, and a sack of dung. But their chief rottenness is worse then the rottenness of Lazarus, who stank upon the fourth day: a type and figure of a sinner, who being dead in sin, his mouth becometh an open sepulcher, and casteth forth such a stinking, unsavory and pestilentious smell, that it doth infect the very air.

Because of my foolishness. The original version beareth, from the face of my foolishness, as ye heard twice before. He calleth it not foolishness to extenuate his sin (as many hypocrites do, who say, they failed through ignorance,) but to declare that he was bereft of his wits, and carried with a beastly appetite after his own lusts. Sin is properly called folly, but it is spiritually folly. A natural fool lacketh the use of reason; a spiritual fool is not guided by grace. A natural fool thinketh himself wiser then any other; so a spiritual fool thinketh himself wise in his own conceit, there is more hope of a fool then of him. The wisdom of God is foolishness to men. The natural man perceiveth not the things that are of God. Not many wise, &c. Thirdly, the effects try, how a fool marreth all his matters; so doth a sinner bring all miseries on his body, soul, estate, posterity: and look how they laugh at our folly, (for they think religion folly, and a holy life and devotion to be dotage,) so God doth laugh them to scorn, and their wisdom is turned to folly. He confoundeth the counsel of Achitophel. And at the last day they shall say, Behold, these whō we thought fools, are like the Angels of God.

Verse 6. I am bowed and crooked very sores, I go mourning all the day.

HE proceedeth in the enlarging of his extreme troubles, wherewith he was oppressed: so that it is a wonder to think, how his faith could bear up such a heap of evils. And where he saith, he was bowed and crooked, he showeth how far he was humbled under the mighty hand of God. And he seemeth to oppose his great dejection and down-casting to the proud pertinancy of many, who strive so against God, that none of his rods can humble them; who albeit they be fearfully shaken and cast down, so that they are forced to bow their body, yet their mind remaineth so obstinate, as though they had sinews of iron in their necks, that they lift up their hearts against God. Therefore this circumstance of his crooking and bowing, is an argument to move God to pity his case, because he is not an obstinate sinner, and one who is rebellious, but one cast down at the correction which he gat. [Doctrine.] Whereby we are taught, that there is no better remedy for us then to cast off our pride, and bow our selves under God's hand; yea the heavier that God's hand be, the more dejected should we be. And therefore David addeth, he is crooked very sore. The word in the original, meod, signifying very greatly and vehemently, showeth unto us, that his griefs and sorrows were not common but extraordinary; and God useth to make his children examples of his chastisements, who made themselves examples of sin to the world.

I go mourning all the day. The Hebrew word koder, signifieth blackness, as one that walketh in mourning clothes. For the black color is a token of gravity and sadness. But I am rather of the opinion, that his meaning is, of the blackness of his skin. For we know, that men whose heart is oppressed with dolour, do lose their natural color; as David saith, Psal. 119. I am like a bottle in the smoke. For we see that sin deformeth and disgraceth men so, that it turneth their fatness into leanness, and beauty into deformity; as the same Prophet saith in another place, When God afflicteth man for sin, th n he waxeth woe and wan: and in the 22 Psal. verse 15. My strength is dried up like a potsherd. A fearful example is set down by Jeremiah in his Lamentations, Chap. 4. ver. 7, 8. Her Nazarites were purer then the snow, and whiter then the milk; they were more ruddy in body then the red precious stones; they were like polished Sapphire: now their visage is blacker then a coal, they cannot know them in the streets; their skin cleaveth to their bones, it is withered like a stock.

All the day. The continuance of his pain amplifieth the same. For if a man had some relaxation or breathing, he might gather new strength for a new assault. Job complaineth of the like dealing; for when he had been vexed all the day, he said, My couch will give me rest; but thou affrayest me with visions. Herein have we to learn, patiently to bear God's corrections, when now and then it pleaseth him to lay them upon us, as sickness, poverty, infamy, &c. whereby others better then we, have been more rigorously handled then we are.

Verse 7. For my reins are full of burning, and there is nothing sound in my flesh.

TO move God to pity him, he layeth open all his sores; evē as a beggar will lay open to the view of all y ^e people his wounds and sores, to move them to have compassion on him. The patient unfoldeth his wounds to the Physician, [Simil.] so should we unfold our griefs, miseries and necessities to the Lord our God, that he with the pitiful eye of the Samaritan, may close and cure them.

In this verse he pointeth out his inward diseases in the former words, My reins are full of burning; and his outward in the latter words, And there is no soundness in my flesh. He was universally tormented, both within and without. Should not this asswage our grief, when God visiteth us in any one part of our body, seeing David was visited in them all. The word Csihelim, is diversely expounded; but I agree best with those that call it the reins, under the loins, and by a Metonymy, the generatiue faculty. For the strength of man is in the loiues: and it is mentioned of the children who came out of the loins of Jacob: and in the 35. of Genesis, verse. 11. Kings shall come out of thy loins. And in Prouerb. 31.17. she girdeth her loins with strength. So that, as David gave his strength to sin, and that filthy act of adultery; so God punisheth those same parts which did offend his Majesty. And commonly God in his righteous judgment recompenceth whore-hunters and harlots with filthy consumptions in those places whereby they took pleasure to offend God. Therefore give not your strength to sin, nor your members to be weapons of iniquity, remembering that sentence of the learned Father, Per quod quis peccat, per idipsum punitur, Man is punished by that self same thing, by which he sinned.

Of the latter part of this verse is spoken before, in the beginning of the third verse.

Verse 8. I am weakened and sore broken: I roar for the very grief of my heart.

Again by diverse forms of speaking he expresseth the intolerable vehemency of his pain, that it rent and brayed him, and forced him, not to cry, but to roar as a Lion. See ye not such a weight of misery which sin bringeth on man's body and soul, forcing God to disgrace his own image, that pleasant portraiture of man's body and soul, which he built up for his glory, and to break it down and turn it into ashes, and to deface that picture which he painted so gloriously and artificially, that he taketh as much pleasure to pull it down as did to rear it up, to cut down his carved work, [verse 1] to be angry and chastise that child whom he loved so well; [verse 2] to shoot his arrows at his spouse whom he kept in his bosom; [verse 3] to turn his hand which fed him, to correct him; to afflict that flesh which he cherished; [verse 4] to lay burdens on him whom he eased; [verse 5] to putrefy him whom he beautified; [verse 6] to bow him whom he straightened; [verse 7] and to turn his laughter into mourning, [verse 8] and his beauty into blackness and deformity; his warming into burning; his strength into weakness; his manly speaking into beastly roaring. Ye may see therefore how sin can turn God's good disposition towards us into hard dealing, his loving looks into a frowning countenance.

But where he saith, he is weakened, it is evident, that sin enfeebleth man's nature. As we may clearly perceive in Samson and David. For when Goliath and all David's enemies were not able to overcome him, his own sin weakeneth him. And when Samson killed a thousand Philistines, and no bands were able to keep him fast, his own sin made him a slave to the Philistines.

And in like manner he complaineth of his roaring, as he did in the 22. Psal. verse 1. So that, as sin changeth us into beasts, and through it we live as beasts; so in the end it will make us to cry as beasts. Then let us live as men, subduing by reason our beastly passions and affections; and like Christian men let us overcome the same by the Spirit of grace which is in Christ Jesus, that we may speak to God as children, crying Abba, Father.

Verse 9. Lord, I pour my whole desire before thee, and my sighing is not hid from thee.

THis desire is a desire of mercy and forgiveness, and of his favor, and to walk innocently and holily before him. For God looketh to the purpose of man's heart in repentance, more then to the words of his outward confession. For albeit Hezekiah chattered like a swallow, and mourned like a done, turning him to the wall; yet the Lord said, I heard thy prayers, and saw thy tears. This is the desire of mercy, of which the Apostle Paul speaketh, calling it epipthesis.

My whole desire. By this he would show, that he parted not his thoughts between God and the devil, or his flesh and the world, but keepeth a sound and a whole heart to God. He would not devide the child, but keep it altogether for God: whereas the worldlings do far otherwise, giving their countenance & outward show of holiness and repentance to the Lord, and keeping that which is best to sin. Which sort of dealing the Lord ever did abhor. This people come to me with their lips, but their heart is far away from me.

Thirdly, he taketh God to be witness, who is only cardiognostes, the searcher of the heart. And such should be our disposition in God's service, that albeit our heart be not so well disposed as it should be, yet we may protest of the soundness thereof, that it is not false or double.

And my sighing. Yet again he protesteth of his sincerity and uprightness, that in his heart there is no guile; that not only his purposes are upright before God, but also his sobs and sighs. For sighs may be counterfeit, as the Hiena doth a man's voice, and Crocodile doth tears. In every action of religion, but especially in repentance, we are to present our uprightness and sincerity before God, that we do it from a single mind, without counterfeit hypocrisy; wherein albeit we may delude mon, yet can we not mock God, who esteemeth our service by our intention, and not by our action. For men only can judge by our actions, but God by our upright intentions.

Verse 10. Mine heart panteth, my strength faileth me: and the light of mine eyes, even they are not mine own.

WHen he hath protested of the sincerity of his repentance, he falleth forth to his former passions, that his heart is troubled, confused, circumagitate, and carried about, as it were giddy, troubled with diverse cogitations, and rolling about, scarce knowing what he was doing. The Hebrew word signifieth such an agitation, which maketh him to wag, and thereby breedeth such anxiety, that he as destitute of all counsel, knoweth not what he doth. For when men are disquieted, they turn them on all sides, not knowing what to do first. When the sorrow and dolour rageth, the heart useth to pant and leap insolently; and therefore he saith, that his heart panteth, and goeth about, as it were altogether inverted; but faith settleth our heart, and fixeth it on God. This wagging error did shake David so far, that he remembered not himself; albeit he leaned to the promises of God, yet through human fragility he wauered a little. Albeit the Ark of Noah was assured by God's covenant, not to be drowned, yet it was tossed vehemently; and Peter, albeit by faith he walked on the sea, yet he sank at the sight of the waves. So let us always remember, that there is no perfection in our faith, but that it hath the own defects and infirmities; yea in our prayers we have our own waverings, till God call us home to himself. And if we have such agitations in our prayers in the time of our rest, what marvel though we be disquieted in the time of our temptations: as a ship in a tempest catied to and fro, as Job and David that we keep not a constant course in trouble, when we cannot do it in prosperity.

My strength faileth me. Behold what benefit man getteth by sin, even debility and weakness; we become through it a prey to our enemies.

And the light of mine eyes, even they are not mine own. The effect of the former is evident in the sight of his eyes, which he said in the sixth Psalm were dimmed. For his eyes were instruments of sin, full of adultery, when he made not a covenant with them. Use therefore thine eyes rightly O man, lest those who look through the windows, grow dim before the time. To whom cometh bleerdnesse of eyes, &c. saith Solomon? and he answereth, To those that look to the red wine, and tarie long at wine, to them that go and seek mixed wine, that is, by art to make wine stronger and more pleasant.

I like well of the judgment of the Fathers, who think that his tears had dazzled his sight. And would to God that when our sight faileth, it were by tears of true repentance; that our consciences may bear us witness, that where sin abounded by wantonness, grace superabounded by sorrow. Albeit it destroyeth nature, it repaireth grace in us. And is not that a good change in us, that when the eyes of our body do decay, the eyes of our mind are renewed; Christ saying unto us, Ephatha, be opened.

I thinks also, that when men spend their eyes upon continual reading of the Scriptures and holy writers, and thereby contract dimness, and some also blindness, they spend them in a good cause; which too few do; but rather spend nights and days in reading idle writings of profane and fuperstitious men, which provoke them to wantonness, or infect their minds with heresies.

Bernard writing upon the Assumption of the blessed Virgin, Ser. 5. bringeth in three things which impeach the light of the eye; contracted humors, blindness, or any outward impediment, as dust, smoke, &c. For, saith he, the blindness is the ignorance of God; the dust is the cares of the world; the filthy humors are the abundance of sin, which floweth in such measure, that all the three stayeth our sight of Christ. Age also and sickness dimmeth our eyes, but sin doth dim them more then any other thing whatsoever.

That we may conclude this verse, observe the glory of God in giving light to our eyes, [Doctrine.] in placing so great a light in so little an organ as the apple or pupil of the eye, which is the least part of the eye, yet all the light is closed within that, that it may look up to the stars, as a little star it self, and from thence is retroflected or brought back again, when as the beams of the Sun never pass the mid region of the air. Whereby we are taught to admire his Majesty's work in this little creature; as also to use this light rightly, not abusing it in wantonness, as those who have their eyes full of adultery; nor in malice, having eyes of revenge; nor in covetousness, as those who have an evil eye, as I have spoken before. And finally let us know, that if his Majesty hath closed within so little room so great a light now, unspeakable shall the brightness of that light be, when we shall be glorified, and our eyes perfected. For when we cannot now behold the Sun, then our eyes shall be brighter then the Sun, and see that everlasting Trinity, and the Angels in eternal glory.

Verse 11. My lovers and my friends stand aside from my plague, and my kinsmen stand a far off.

NOw he addeth some new circumstances to augment the heaviness of his evil, by which he might provoke God to mercy; namely, that he was left alone by such, whom either nature should have bound to him, as his brethren and kinsmen; or of acquaintance, as his familiars, of whom Solomon said, that a friend is nearer then a brother. This might have come either through disdainfulnesse, that they were ashamed of his crosses, as is the custom almost of all men. For in prosperity, when they see a man in a good case, then they forge acquaintance on him; they allege they are of his kindred and blood, and come of his house, though they be not in any degree of his kindred: but when he is distressed and in adversity, though they were of his kindred, they will be as Job's friends, and look not se • en days only, but seven years a for on him, and misknow him, or for fear to purchase hatred for his cause. Thus through feebleness they refuse him help, and stand aside from his plague, whereby they did greatly exaggerate his grief, in that when he flourished they followed him, when he was troubled they did forsake him; whereof he complaineth at another time, I look to the right hand, and none knoweth me. And Job, My brethron passed by me. And when Christ was naked on the cross, his friends stood a far off. And Saint Paul saith, In my first defense none was with me, but all left me. By which examples we should be enarmed with patience, though all forsake us, if God be with us. For our God will not leave us, or be ashamed of us, or be afraid to assist us. Therefore also saith David, I am forgotten as a dead man out of mind: I am like a broken vessel. And in another place: But it was thou, O my companion, my guide and my familiar, which delighted to consult together, and went unto the house of God as companions. And, I am become a stranger to my brethren, even an alien to my mothers sons. And. Thou hast put away my acquaintance far from me, and me to be abhorred of them: I am shut up, and cannot get forth; and my lovers and friends hast thou put far from me, and mine acquaintance hid themselves. And Isaiah the Prophet saith, I looked and there was none to help, and I wondered that there was none to uphold. And Zechariah, Thus was I wounded in the house, of my friends. And Job: Is it not so, that in me there is no help? and that strength is taken from me. And, He hath removed my brethren far from me. And also, My acquaintance were strangers unto me, &c. And, But now those that are younger then I am, mock me; yea those whose fathers I have refused to set with the dogs of my flocks.

Julius Caesar said to Brutus stabbing him, 〈 in non-Latin alphabet 〉 , and thou also my son? And Apollinarius,

Coram amici timuerunt: pedes vero firma verunt socij. 〈 in non-Latin alphabet 〉 Qui vero me prope euntes, de longe recesserunt.

Many of the Fathers expound this of false teachers, who then look a far off to the sheep and their people, when they should be most comfortable to them in the day of their trouble. Those are but hirelings, who seeing the wolf coming do leave the flock. Woe be unto those men who abound in the world, to whom shame and condemnation doth appertain. David had experience of this in Absalom his son. Amasa his nephew, Achitaphel his Counceller.

By this expenence of David let us learn, [Doctr.] that there is no conjunction so strict, if it be not in God which can be able to bind any flesh to us. For the bonds of nature are very weak, because the ground of them is but fleshly, that is brittle and inconstant. Therefore let us not trust in flesh and blood. Woe be unto him who putteth his strength in man.

Next, Trouble trieth our friends. They will be unto thee as a brook, and as a broken tooth in the day of thy adversity. I know the proof of them; and if thou wilt not trust me, then thou shalt learn by thine own experience, when thou shalt stand in need of their comfort. They will be as a broken reed, which, howsoever it may seem to be a precious staff, if thou lean unto, not only will fail thee, but injure thee, and pierce thy hand. There are many rarities in the world, which men seek after, but there is not it well ra • er then to find in all thy life a faithful, constant and secret friend, whom if thou can find, to keep him is better then gold. It is written of Alexander, that coming to the sepulcher of Achilles, he wept, saying, O foelicem inuenem, qui Homerum laudum suarum depredicatoram, & vnicum fidelem amicum Patroclum inuenerit: O happy youth, who found such a preacher of his praises as Homer was, and such a faithful friend as Patroclus. Valerius Maximus maketh mention of two, who kept constant kindness. Pythias and Damon, of whom the one being adjudged to death on a certain day, the other entered himself in his fellow companions place, til he went home to put his affairs in order, who abode until the very last day, and then came: which thing the Tyrant seeing and admiring, pardoned the other, desiring that they would admit him the third of their society. Should not we be ashamed that are called Christians, that neither love nor truth can be found amongst us. We love for gain, and we discord for gain: and therefore those Heathenish people shall condemn us at the latter day. Now is found to be true that sentence which our Savior foretold, that in the latter days faith nor love should not be found in the earth; and love should wax cold, the father against the son, &c. a man's enemies should be those of his own house.

Verse 12. They also that seek after my life, lay snares: and they that go about to do me evil talk wicked things, and imagine deceit continually.

BEllarmine expoundeth this and all the rest typically of Christ, which may stand, but he omitteth the literal interpretation of the person of David, and the common estate of Christ's members. The substance of it, is: Seeing my friends furnish me no comfort, but look upon me a far off, careless of me, yet mine enemies are not idle against me, but set themselves by all their engine and labor to destroy me. For it cometh often to pass, that when our friends are slow in helping us, our foes are earnest against us. Our friends should blush, that the wicked should be more instant against us, then they are to maintain us. But it is no wonder, since by nature men are more bent and prone to evil, then to do good things. By constraint they do good, but willingly they commit evil.

He describeth his enemies, 1. from their malice: 2. from their means to perform it: 3. from their continuance. Their malice in two, they sought his life, and devised evil things against him. The means, meditating and musing evil, and taking counsel. Next, speaking evil; last, doing evil, laying snares by craft (like fowlers) to take my life. Their profit and pastime was to undo me. The order is here inverted; for meditating properly precedeth speaking, and speaking doing: but in the words of the text it is other ways; their malice extendeth to the highest degree, they will not be contented to banish him, prison him and revile him, nothing can satisfy their thirst but his blood. This is the envy of the Serpent against the seed of the woman. The Devil is a murderer, and so are his children. The wild beasts do prey upon the poor sheep, and its blood is sweet to their taste: so are the cruel and bloody Papists of the Jesuitical sect, so much gape for the blood of Christians, that albeit we profess one God, one Christ, one Bible and Scripture, no bonds can bind them to us. They will be content rather to agree with Jews (who deny Christ, to whom Synagogues in Rome are not denied by the Pope) or with Turks (with whō they have often taken assurance, to the prejudice of Christians) yea with the Devil himself, by witchcraft and Necromancie; but there is no agreement between them and the sincere professors of the Gospel: they paint them as horned devils; they raise up Princes to shed their blood unkindly, and unnaturally to triumph on their own funerals. Thus the Jesuits, enemies of all Common-weals, powder-blowers of all kingdoms, to be exploded from all Christians, casten in in the end of the world as vials to pour forth God's anger upon the inhabitants of the earth. They are only to have their name translated from Jesus to Judas, and so to be named Iudasites.

They devised evil against him. And what can be evil, if blood and cruelty be not evil against the Creator and creature. If they did it ignorantly, it were tolerable; but ye know they do against their conscience. They think when they slay us, they do God good service, as our Savior faith; but they are murderers. And therefore the Lord open their eyes, that they may see what they do, and their ears may hear Christ saying unto them, Saul, Saul why persecutest thou me?

The second point, is the means which they used against him; their puposes, their words, and their actions. The last word of the verse, they meditated, is the ground of the rest of their mischiefs. They meditated, they consulted: for wr • ngs done rashly, are less dangerous, and more excusable, out of a spleen and choler; but ad ••• ed evils are more fearful, and more hardly to be eschued, laying the grounds and pillars of their proceedings upon some s • re • uld. But we have one aduanta •• e, that God is present in all their counsels, a • d cannot only reveal them, but also d •• ppoint them: as the counsels of the king of Aram. They have traveled with vanity, and brought forth lies and wind for their tr • uels. And from the abundance of their heart, their mouth spake. What? Vanities, iniquities. Mine enemies would daily swallow me up; for many sight against me. Unrighteousness: Hath the throne of iniquity fellowship with thee? which forgeth wrong for a law. And many other significations, as, labor, sharpness, &c. See how this one word comprehendeth many mischifes, which flow from a cruel heart against God's children. The heart of man is deep, and excogitateth a world of evils, and they busy themselves so about that business, that they forget themselves. Yet this is a comfort to us, that all their speeches, calling us Devils, Hugonites, seditious, and what not, are all but vanities, as they are vain men who style us so.

Finally, those their meditations & communications, which proceeded from cruel hearts, burst forth in actions which were mixed with craft, and so much the more perilous, for they are said to lay snares for him; taking the metaphor from hunters, fowlers or fishers, whose trade is only to catch birds, beasts and fishes by their engines and policy, seeing hardly they can be taken other ways. So these bloody Nimrods, mighty hunters before the Lord, those fowlers who lay grins, who lay nets to snare God's Saints God shall disappoint them. In them, both craft and cruelty are conjoined; and Satan is not so much to be feared being a Lion, as being a Serpent. Pharaoh said, Let us work wisely with them, that is, craftily. Lord keep thy Church from the policy and craft of hypocrites, more then from their sword and open violence.

Verse 13. But I as a deaf man heard not, and am as a dumb man which openeth not his mouth.

NOw David declareth his singular mansuetude and meekness, against the perfidy and violence of his enemies, that he became as a deaf and a dumb man, who used no confutations against the sycophanties and calumnies of his enemies, but suffered patiently.

He answereth them by silence and taciturnitie, as Christ himself did before Pilate, Herod and Caiaphas. For there is a time to speak to a fool, and a time to be silent. When thy particular is touched, be silent; but when God's errand is a doing, then speak. Nihil fortius, nihil egregius, quàm audire noxia, & non respondere contraria, saith the Father Cassiod, Nothing more couragicus, nothing more excellent, then to hear injuries, and to make no answer again. Silentium responsi loco, &c. let silence be an answer. This is a great victory of a Christian to have the commandment of his affections, and not to reply to wicked men, nor to revile those who have reviled him; but blessing those who curse him, not answering to them. For by meeting injurious speeches with like reproaches, we show our impatiency, deprive God of his glory (to whom belongeth vengeance,) enarme our enemies, giving them further advantage, and expose our weakness to the ludibrie of the world. Viuendo melius argunitur obtrectatores, quàm loquendo, Slanderers are better checked by our life then our speeches.

Finally, it were better to many that they were dumb and deaf, then to speak untimely in choler, when they should be silent. For they give such advantage to the enemy through their hot and rash speeches, and they stay the Lord to speak for them. So it were better their innocence should plead cause, then they should mixe their affections with the equity of their cause.

He saith not, he was dumb and deaf; in the problem of Aphrodiseus,

as in the father of John Baptist, who neither heard, but by signs, nor spoke, the nerves being bound up by God, which served both the senses of seeing and speaking. Saint Mark saith, 〈 in non-Latin alphabet 〉 , surdus vix loquens, deaf searce speaking. Saint Jerome in Math. 8. thinketh 〈 in non-Latin alphabet 〉 rather to be called deaf then dumb.

Verse 14. Thus I am as a man that heareth not, and in whose mouth are no reproofs.

A Rep • tition of this deafness; not that he heard not, but that he seemed not to hear. By the which he would twice teach us, how we may dissimulate without sin the opprobries spoken against us in our own persons, but we should hear with both our ears the injurious calumnies spoken against God. We can hear too well our own reproaches, but not the Lord's; we close our ears at the d • shonorable speeches spoken against God's honor.

And in whose mouth are no reproaches. He compareth himself to a dumb and deaf man for two causes. For first he would signify, that he was so wearied with vain calumnies, that he could not have time to speak one word in his own defense; for why should he make apologies for his equity, to the pertinacious slanderers of his just cause. Next, he produceth his patience before God, to move him the more to pity him. For if we be wronged by men, and bear it patiently, it maketh men to pity our case the more: much more pity will it be with God, who truly can consider our wrongs. If we are silent in our own cause, then God will pity us; but if we take our own cause in hand, then God will leave us. So, if we would have God to be our patron and speechman, let us bridle our affections, and not give loose reins to our sudden passions. If it be possible, as much as in us is, let us have peace with all men.

Certain it is, that David, if he might have had place to be heard, was able to maintain his innocence; but when he saw he was exempted from all patrocinie, he suffered it patiently, expecting the celestial Judge For so long as there is a place left before magistrates to a just defense, then it were a token of an evil conscience or little courage, if a man durst not give a reason of his just proceeding; but when all equity is buried, and no place left to reason, it is better to be silent then to speak, and so to possess our souls in patience.

Verse 15. For on thee, O Lord, do I wait: thou wilt hear me, my Lord, my God.

IN this verse is contained the reason which moved David, albeit he was tormented with so heavy a disease in his body, and the unkindness of his friends, yet he answered not to their calumnies, but suffered them all, as a dumb and a deaf man, to wit, because he depended altogether upon God. And truly this is the fountain of true patience, when we trusting in God's favor, thereby overcome all the temptations of the world; to which until we attain, we can never be settled to endure any assault, neither to bridle our furious motions and perturbations. The want of this repose, maketh men rage at their trouble by impatiency, uttering the weakness of their nature, requiting railing with railing, bitterness with bitterness, flesh meeting flesh, and corruption corruption, as one fire meeting with another great flame, being far off from Christian modesty, which should be in us all; when as the Apostle commandeth that a patient mind should be known to all the world. From hence come those recriminations, brawlings, contentions, declaring that yet we are fleshly and not well settled on God.

Thou wilt hear me. He nourisheth his hope by prayer grounded on true faith in his Lord and Master, his God and Father. He assureth himself that God will not reject his prayers, but answer them out of his fatherly care. And this is the only way of perseverance, when we being instructed in God's promises, pray earnestly unto his Majesty for performance of the same.

[Doctrine.] Mark I pray you, that the best means by which ye both strengthen your own faith in God's promises and provoke God to hasten your delivery, is prayer, by which we should give the Lord no rest till he deliver his own Israel.

Furthermore, in this that he saith, Thou wilt hear me; there is the voice of faith certifying it self of a comfortable answer, as though it were done already.

My Lord, my God. My is not in the Hebrew or Greek text; but it is his common word of application, as it was Christ's, My God, my God. The one is a word of power, the other of love; not (as Lorinus saith) of science; for then you might infer under it all God's properties. Learn, that we have to do with one that hath both, love as God, and power as Lord. Many have power to help us, who bear us but little good will; many have love, who want power; but God hath them both, if we depend still upon him: for whatsoever he hath, is ours; and is ready to do us good when we need. Our God is rich in mercy to all those that call upon him.

Verse 16. For I said, hear me, lest they rejoice over me: for when my foot slippeth, they extol themselves against me.

HE useth an argument to move the Lord to hear him, taken from his enemies insultation over him. For the nature of the wicked, is to insult over God's children, as the Philistines did over Samson. Jeremiah lamenteth, that the enemies opened their mouth against the city and nation; and David feared that Saul's death should be published in Gath or Askelon; and Micah, Rejoice not over iue mine enemy. This insultation displeaseth God so much, that he turneth back that evil upon the insulter. So did the children of Edom cry, Raze it, raze it, to the foundation thereof.

And when my foot slippeth. This is a mark of an evil and devilish man, who can be glad at the fall of others, even his enemies, speaking great things, as did Rabsheketh. Against which sort of railers Saint Jerome inueyeth mightily: Caninam (saith he) exercent facundiam, eloquenter maledicentes, Nerones foras, intus Catones: They exerce doggish eloquence, without Nero's, within Catoes. Which sort of people God will overthrow. It seemeth to be the comfort of wicked men (as the same Father saith) to carp at good men, because of the multitude of offenders they suppose the blame of their faults to be lessened, or because by the dispraise of others we would seem to be praiseworthy. Finally, that there be few which abandon this vice, and seldom are they found who show their life so unreprovable when they reprove another, and therefore this evil is rife; and therefore in many this vice is hot, because it is willingly entertained of all.

Paulinus in the life of Saint Ambrose, showeth, that when one through sliding had fallen on the earth, Theodolus, then a Notary, and after Bishop of Mutines, laughed at it; to whom Ambrose turned and laid▪ Et tu qui stas, vide ne cadas, And thou who standest, take heed lest thou fall. And shortly after, he that jested at another man's fall, lamented for his own.

Verse 17. Surely I am ready to halt, and my sorrow is ever before me.

SOme of the interpreters think that this verse showeth his halting of a bile; but it is not very likely, neither is there greater reason then to say the like of Jeremiah, who saith, that his enemies intended and awaited for his halting. But the sentence is, that like a cripple man without help he is like to fall down. We halt in sin, and often between two opinions, as the Israelites, whereupon we are forced to halt in our bodies.

And my sorrow is ever before me. The meaning is, that he is so strictly urged, that he can get no relaxation of his evil, being so incurable, except he get a remedy frō God. These would seem to be the words of an impatient mind; but we must not think that a Christian can keep a continual course, but as Job fell forth in bitter speeches, so the best man in the world may do as much and more. Therefore when men are thus passionate, let us not cast them off, judging them to be reprobates.

When he faith, they are ever before him, note the extremity of his temptation, that he hath no stay of his trouble, but continually pressed therewith. Should not we thank God that deals more mercifully with us, that notwithstanding of our sins doth not suffer us to be overwhelmed with troubles: for he is faithful, who will not suffer us to be tempted above that which we are able to bear.

Lorinus here bringeth in Purgatory, as though David had not had purgatory of afflictions in this l • fe, but had need of another purgatory in another life.

Verse 18. When I declare my pain, and am sorry for my sin: Verse 19. Then mine enemies are alive, and are mighty; and they that hate me wrongfully are many.

HEre the malice of his enemies is described from the circumstance of time when they utter their malice in the highest degree; when he is lowest, in declaring both his sin and the punishments thereof: and being afflicted of God, they afflict him, and impeach his spiritual meditations. Thus Satan taketh us at the shot, and at the pinch; that when we have to do with God specially and most particularly, he then▪ manifesteth his malice most against us, to interrupt our divine service; yea he goeth mad in fury when he seeth us serving God: for there is no exercise which he doth more abhor then repentance and confession of our sins; for in so doing, we bid adieu to the devil, and acquit our selves from his camp.

Lorinus following Origen, expoundeth this of auricular confession to the Priest, yet he granteth that this place doth not convince the use of confession sacramental which was not under the law, neither the other which was made sometime to men, yet he thinketh it favoreth them both, lest contadicting the Fathers▪ he may seem to favor the heretics who abhor the sacramental confession.

Mine enemies are alive. The miseries of God's children inanimates their enemies, and gives them new courage; as though they got a new life, and were revived when they hear the destruction of God's children; and yet they are in effect dead, who delight in the dead works of sin, Non est viuere, sed valere vita.

〈 in non-Latin alphabet 〉 , ardere, but rather as Plato in Cratylo, 〈 in non-Latin alphabet 〉 , viuere, vnde Jupiter 〈 in non-Latin alphabet 〉 .

Also I mark here, what is the life of wicked men, sin and doing of wrong. The devil he delighteth to tempt men to sin, and the wicked cannot sleep till they have done some sin, and neither can eat nor drink with delight till they have performed some mischief.

And they that hate me wrongfully are many. An argument to persuade God to deliver him, is, his innocence, that the wrongs he suffereth are causeless. For surely the Lord will not maintain us against our enemies, if we have justly provoked their anger. For he is a God that loveth no iniquity, and no wickedness dwelleth with him. It is not his pleasure that we should be envious, neither will our Christian profession admit it, which is so far from doing wrong, that by the contrary it will be content patiently to endure injuries. Then if this be a note of true religion, to do violence to none, what religion think ye the Romanists have, who teach, that it is s • ruice done to God 〈◊〉 murder Princes, shed Christian and innocent blood? it is a bloody religion, a • d the Devil is the father of i • and Rome the mother which hatched it. Fly from • ha • Babel, that ye be not partakers of her judgments.

Verse 20. They also that rewarded evil for good, are mine ad •• rsaries, because I • o •• ow goodness.

THis is a higher d • gree of iniquity, that not only they har • d him without any cause or wrong done by him to any of them, but also he had provoked them by his benefi • s to love him, and yet they were so diuellishly disposed, that as Judas did recompense Christ▪ so did they David, repaying him evil for the good things he had bestowed on them.

There be three sorts of spirit; a natural, when a man can do good for good, and evil for evil; which thieves, Pagans, Barbarians, and the very beasts will do. The second, celestial, who can do good for evil, to show their conformity and obedience to Christ their Master. The third sort are infernal, possessed by the devil, who render evil for good▪ who in our days abound too much, whom God reserveth to eternal darkness.

Were mine adversaries; or did calumniate From this cometh the name of the Devil Satan, an accuser of the brethren. God's children have ever the devils children set against them to accuse; who if at any time they praise, let us suspect our selves, lest we have done any evil, for which they do it. As Antisthenes, when he heard the people praise him, said, Quid (inquit) mali feci? What evil have I committed.

Because I followed goodness. This is the highest degree of their persecution, to trouble him for religion, and because he feared God. So they hated God in him, and persecuted God in him.

21. Forsake me not, O Lord: be not thou far from me, my God. Verse 22. Haste thee to help me, O my Lord, my salvation.

THese two verses contain a prayer, wherein he imploreth the help of God by a three-fold repetition • ever he feareth desertion; for sin engendereth this fear. For if we were cast into the deepest dangers, this will ever comfort us, if we be assured of the Lord's presence; heaven is hell to us if he be not with us; hell is heaven to us if he be there.

Haste thee to help me, O my Lord, my salvation. Here is the weakness of our nature described, that through our infirmity we cannot wait the time of God's delivery, which maketh us to cry hasten. But let us learn patiently to attend his good leisure, assuring our selves that he will come. Come Lord Jesus and deliver thy Church from all her miseries by thy glorious appearance.

O my Lord, my salvation. He attributeth those names to God: Jehovah the name of his essence and love; Elohim the name signifying his persons and power; Adonai the name of his sovereignty and greatness; to teach us, that whē we come before him, we may acknowledge what he is in nature and in persons, and what our qualities, that our doubtful faith may be upholden under so many tempestuous assaults, knowing whatsoever is deficient in us, is sufficient, in him. Those are as many props, upon which our faith is built, that the gates of hell cannot prevail against us.

The Title.

To him that excelleth on Neginoth. A Psalm of David, when the Prophet Nathan came unto him, after he had gone in to Bathsheba.

The Title bears four things. 1. the Author and pen-man of this Psalm, David; God's Spirit no doubt being the inditer. 2. To whom it was committed to be sung, To the chief Musician on Neginoth. 3. At what time, when Nathan had reproved him. 4. The occasion of the reproof, his going in to Bathsheba.

David is not content verbally to utter his repentance, or to leave it in the perishing books of the records of his kingdom, but he committeth it to the everlasting momuments of God's book, whereof one jot cannot perish, but shall endure forever, in despite both of the Devil and Antichrist the Pope his first borne.

A Psalm of David.

He putteth to his name, prefixing and subscribing it himself, neither will suffer any to publish it but himself: as he was not ashamed to sin, he is not ashamed to repent; as he was not ashamed to sin openly, he is not ashamed publicly to declare his repentance.

Theodosius the Emperor is renowned in all the world for his humble repentance before Saint Ambrose, after the slaughter at Thessalonica, where in the place of the penitents he fell down on his face, and said, Agglutinata est terra anima mea, My soul is glued to the earth. None are ashamed to sin, but all are ashamed to repent; and so God poureth shame upon many, because they will not honor him whom they have dishonored.

To the chief Musician, or, to him that excelleth on Neginoth.

This same is the title of the 4. Psal. Lāmenatzeah oftentimes in the Scriptures is taken for the Presidents who are chief in anything▪ as 2. Chron. 18. & 34.18. I think it to be best translated, To him that excelleth. Neginoth was an instrument of music, upon which they played. So they did not only read the Psalms, but also sing them; yea so distinctly, that the people easily might understand them: not so much addicted to the note or tune, as to the matter; as our Savior did sing after the Communion; and Paul commandeth it, Col. 3.16.

Music is an Art very pleasant, delectable and profitable, to stir up the affections of man to God's service, or to restrain the anger and perturbations of our nature, as was in Elisha, who sought for a minstrel to appease him.

But first we have to see, that this excellent Psalm is committed to an excellent person, who hath great cunning to put it forth to the use of the Church; teaching us hereby, that spiritual exercises are not to be put into the hands of ignorant dolts, who have no wisdom or skill to set forth the glory of their God. For the subject being most glorious, why should it be concredited to such as have neither learning not wisdom? And if that singing should have so worthy instruments, what do ye think of the preaching of the Gospel? of which the Apostle saith, Who can be sufficient for those things? Happy then is that Church when learned men are promoted to good places, whereby the word may be further advanced. And in a miserable case are those who are committed to the charge of ignorants, idle bellies, and such like, who are unfit to take the care of God's people, for whom they shall be countable to God at the great day, and God's vengeance shall be upon them in this world.

David he advanceth music very much, as Solomon also after him; and the Musicians were distributed into certain classes and orders. The antiquity and ancientie hereof maketh much for its commendation, for God did invent it. This is a principal science, and yet in hath few aduancers. Men's deafened ears betoken their beastly ignorance, who will not suffer themselves to be wakened and roused up from their security and sleep.

There are some good Christians challenged, [Object.] who being of a melancholious nature, are thought to abhor all music and musical instruments. [Solut.] But men are deceived herein: if music be free of profanitie and superstition, there is no good man of religion who cannot but like it well, and delight greatly therein. But the avarice of our age, as it hath been the decay of many sciences, so likewise of this. The Church being spoiled of her rents, is not able to entertain this science as it should be; which God supply whē he thinketh time. And this I say not, that I do like either the profanitie of beastly men, that instead of heavenly songs sing bawdie ballads; or of such superstitious Papists; who sing and tune Latin words in their Masses, thereby mocking God, and making religion a sport. But the abuse of that science I disallow; the use I allow and approve, as most necessary to God's glory. And seeing it will be perpetual in the heavens, why should it not begin on earth? There shall be a natural, not artificial song; of which we shall sing forever the song of Moses the servant of God. Let us therefore begin on earth, learn of our Gamma, and enter into our Alphabet here, that we may be perfect Musicians, when we become perfect our selves in glory. Here let us sing with grace in our hearts to the Lord, rejecting vain, idolatrous and profane ballads, and sing spiritually unto the Lord.

When Nathan the Prophet came to him.

David (as is thought) lay a year almost in this sin asleep, till God wakened him by Nathan, as he did Jonah by the Pilot. It is certain we would sleep unto death before we awake from sin, if God did not put upon us, and stir us up. We are so benumbed by the spirit of slumber, and possessed by a lethargy, that all our senses are stupefied till Nathan come and awake us.

Next, God sends him that which he prayed for, even a faithful admonisher. One Prophet cometh to another: yea a greater then himself; not as the old Prophet came to the young at Bethel to deceive him, but as a father to admonish his child.

There should be an holy freedom and liberty among Preachers, each one should freely rebuke another when they see them doing wrong. One should not wink at another, as most part do; and others being reproved, rage mightily, saying with Zidkiah, When went the Spirit of the Lord out of me to thee? They rebuke the rebuker, They say to the Prophet, Prophecy not.

Observe moreover, that Nathan cometh first to David, not David to Nathan: the Physician to the patient, not the patient to the Physician. Christ himself came to the sinners and Publicans, and called them to repentance.

This is against the pride of some, and laziness of others, who will not come or take the pains to visit weak Christians, yea will scarce admit them to their presence when they come, as though they were Princes. Woe to their pride who come not to the sick, and heal not the broken, (as saith the Prophet) but feed themselves with the fat of the sheep.

God useth Nathan a Prophet, inferior to David both in Prophecy, wisdom and other gifts, to be an instrument to warn David. Let none then of greater gifts despise those of lesser. Ananias taught Paul, and here Nathan David.

After he had gone in to Bathsheba. Albeit David thought he had hid himself well enough, yet God found him out by Nathan. Adam hid himself among the bushes, but God called to him, Where art thou? Let us not then dream, that God doth not see us, and whatsoever starting holes we seek to hide our selves in. The woman lighteth the candle, and findeth the lost penny; and our Shepherd will seek his lost sheep, and bring it home again. No wither can we go from the all-seeing eye of God.

Gone in to Bathsheba. As David was an example of the frailty of man's nature, and Nathan of a faithful Preacher, so David setteth down what evils do come of the beauty of women, which is conjoined with impudency and levity. For if she had not washed her self naked before the palace, and consented so readily to the King, that he should come in to her (a filthy action spoken in clean terms, as Christians should do the like) there had not been such abhominable crimes committed. She representeth many women in our days, shamelessly haunting such places where they may give occasion to mē to suit after thē, as Tamar sitting by the high way when Judah came by. This doth not disgrace honest women, but rather giveth them matter to glorify God, who hath not suffered them to be deborde in their filthy affections. As the wise mariner seeing others by throwing themselves in danger suffer shipwreck, thanketh God who kept him from the like; so honest women may praise God that he hath preserved their honesty, which was not in their own hand.

Beauty is not to be evil thought of, being a benefit and blessing of God: but the abuse of beauty▪ by the temptation of the devil and deceitfulness of our own nature, when Satan allureth us to dishonor God, and destroy that goodly piece of workmanship which God hath made up in us, by that which should have been an instrument to provoke us to God's service. Beauty is de ••• tfull. Absolom's beauty deceived him, and many with him have beauty, but have no grace to use it well.

Finally, I see both the persons are noted by their names, and not obscured: wherein the Spirit of God in his word, as in a true mirror and glass, representeth every ones natural face, either in their beauty or in their blemishes. So John Baptist spoke particularly to Herod, and the Prophets to their Princes. They closed not up their reproofs under generalities, that they might interpret them any way which pleased them best; but called black, black, sour, sour, and sweet, sweet. For particular applications to eminent persons is most requisite; and those that sin openly, should be openly rebuked, that others may stand in awe.

Verse 1. Have mercy upon me, O God, according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities.

HAue mercy upon me, O God. The thing he craveth most of God is mercy: for God hath many qualities which are essential to him, but none of them could do us any good without his mercy; his power would destroy us, his wisdom confound us, his justice condemn us, his majesty affright us, but all these by it turn to our good.

To beg for mercy is the first word of a supplicant. The first word of the for • orne son to his father, was, Father, I have sinned against heaven and against thee. This Christ in his prayer hath taught us to pray, Forgive us our sins. So in every prayer we should begin at have mercy upon me O God. We sin daily, and unless we offer up at the door of the Sanctuary a sin-offering, we cannot offer an offering of thanksgiving and the sweet incense of praises. Thus prayed the woman of Canaan, saying, Have mercy upon me, comprehending under that the cure of her daughter: and the two blind men cried, O Son of David have mercy; as also did many others.

The greatest comfort that Christians have in their trouble, is, that they have to do with a merciful God, and not rigorous, nor one who will chide with us continually, but one who is flow to anger, ready to forgive, whose name is mercy, whose nature is merciful, who hath promised to be merciful, who is the Father of mercies. The earth is full of his mercies, they are above the heavens and the clouds; his mercy is above all his works, extending to a thousand generations, whose mercy endureth forever. With the Lord is mercy and great redemption. I will have mercy, and not sacrifire. His mercies are often repeated in the Scriptures, as Psal. 5.6.12.16.17.20.22.23.24. thrice, 25.30. thrice. 32. twice. 35. thrice. 39. twice. 41. thrice. 47.50.50.58. thrice. 60.61.62.63.68. twice. &c. Joel 2.13. Mica 7.18. M • th. 12.7. rich in mercy, Eph. 2.4. &c. The Apostles salutation is Grace, mercy and peace. Since so it is, that this herb of mercy groweth in every corner of the garden of holy Scriptures, and all the Prophets and Evangelists by plucking thereof have nourished themselves; let us also in our greatest distresses run unto it, persuading our selves that God will as soon deny himself unto us, as he will deny his mercy, if we come with penitent hearts, and beg it with such humility as becometh supplicants, such faith as believers, such hope and patience as becometh the elect; we need not doubt, he is faithful who hath promised.

The Papists, Bellarmine and Larinus in their translations, following the Septuagint's, and not Saint Jerome, as they confess, do add magnam, great, giving greater credit to their own translation, then to S. Jerome, who was known to have been a godly and learned translator, or to the Hebrew verity. They confess the Scriptures in the original language to be the best, and yet do not spare to add or pare therefrom as pleaseth them; and therefore that curse must fall upon them in the 22 of the Revelation, that God will add all the curses of the law upon those who add to the Scripture and the words of this book, and put their name out of the book of life who diminish any point of them. What need have they to put in magnam, great, as though the multitude which followeth, did not include the greatness.

O God. The person to whom he prayeth, is God. [Object.] But in regard of his baseness and unworthiness, why doth he not make suite to Abraham, Moses, Samuel, Job, or some other holy men, only contenting himself with God. For I think the sinners of old time had as much need of the suppliment of the old Patriarchs and Fathers of the Church, as we have now of the help of our Apostles and Saints. If they had not mind of such Mediators, but fled only to God, I think we should follow their footsteps. When God is deficient, then let us go to them: and when the Sun of righteousness doth not shine, it is time to light our half • penny candles. Paul saith, O foolish Galatians, who hath bewitched you? and I say, O foolish Papists, when will you leave off your folly? If Christ's intercession, being God, who knoweth all our necessities, and pitieth them, were not perfect, then we might claim some subsidies; but it is vain to seek other • , when he, hath all; for that doth greatly derogate to his glory, as I have spoken in another place.

He useth the word Elohim, representing the holy Trinity; of which some of the ancients have this conjecture: because he failed against the Fathers omnipotency, when he abused his regal power in slaying Uriah; against the Son, being the wisdom of the Father, using deceitfulness and fraud in this murder; against the Spirit, when he by his filthiness abused his holiness who is the Spirit of sanctification. Therefore (say they) he now prayeth to Elohim. Judge of this nomination as ye please. Elohim representeth the Trinity, as Jehovah the unity; of both which Saint Augustine in his Confessions admonisheth us: We should (saith he) ne • er remember the unity of the essence, but we should as soon remember and dissolve our mind upon the trinity of the persons; and not so soon think upon the trinity of the persons, but to gather in our minds the unity of the nature, which albeit they be unspeakable and incomprehensible to us, it is enough that we speak with the Scriptures, believe with the Scriptures, and pray at the direction of the Scriptures, whose direction if we follow we cannot err; in whose paths (as being the undoubted writs of God) if we walk, we cannot fall.

According to thy loving kindness. The thing which he reposeth and resteth upon, is not his own deserts, but God's good will. Judge ye if this overthroweth merit or no. For if any man might have pretended good works, it was he. I give (saith he) my goodness to the Saints. I am companion to all them that fear thee. I wash my hands in innocence, and compass thine altar. Look the 101. Psalm concerning the government of his family and his own person. Of his upright life he saith, Judge me according to my righteousness. While he hath to do with men, there was no man more pure in life and religion: but when he hath to do with God, he renounceth all, and taketh him to God's kindness and favor. While we look down to the earth, our sight is sharp enough, and we may see far and clearly; [Simil.] but when we look to the Sun, then our sight is dazzled and blinded: so before men we may brag of our uprightness and honesty, but when we look up to God, we are ashamed of our selves, yea of the least thought of our harts. The Lord of his mercy keep us from presumption, that we presume not in any good thing we do, seeing that it is God's work in us: let him take the honor of his own work, and let us say with David, Shame belongeth to us, but glory to thee. Out best actions are contaminate with such imperfections and spots, that we have cause to • top our mouths, and blush, and be ashamed of them, we are conscious of the manifold faults and defects which are in them.

According to the multitude of thy compassions put away mine iniquities. He exaggerateth the weight of his sin, in that it hath need of many mercies; whereby he testifieth, that his sins were many, passing the number of the heirs of his head, and like waters that had gone over his head So, many sins require many mercies. Men are greatly terrified at the multitude of their sins; but here is a comfort, our God hath multitude of mercies. If our sins be in number as the heirs of our head, God's mercies are as the stars of heaven: and a • he is an infinite God, so his mercies are infinite; yea so far are his mercies above our sins, as he himself is above us poor sinners.

By this that he seeketh for multitude of mercies, he would show how deeply he was wounded with his manifold sins, that one seemed a hundred: where by the contrary, so long as we are under Satan's guiding, a thousand seem but one; but if we betake our selves to God's service, one will seem a thousand.

Again, we may admire the wonderful largeness of the mercies of God, the breadth whereof extends over all the world, the height to place us in heaven, the depth to draw us from the lower hell, the length betwixt hell and heaven. O the breadth, length, deepness and height of the mercies of ou • God, the multitude of whose compassions neither man nor Angel is able to comprehend. Why then doest thou despair thereof O man? though thy sins were never so many, his mercies exceed them; and although thou sinnest▪ seventy seven times a day, he can pardon and forgive thee.

Thy compassions: the word in the original signifieth an ardent and earnest affection of the heart, compassionating that which it pitieth, as it were the commotion of the bowels (as I noted before,) that his very bowels are moved toward his children, as Paul writeth to Philemon. This compassion was demonstrate in the father of the prodigal son, and in David to Absalom, much more in God toward his dear children. Look what pity parents have to their children, greater hath God towards us. Are not parents touched at the very heart, when they behold the miseries of their children? yea, would they not hazard their lives and estates, as many times they do to deliver them? and will not God be moved towards us, if we considering his compassion and meekness, would but pity our selves by confessing our iniquities unto him?

Put away. He borroweth a similitude from Merchants, who have their debts written in their account-book, and at the payment thereof they score out that which before they have written. Therefore since our sins are written with a pen of iron and a point of a diamond, we must pray to God to blot them out, & that the hand-writ may be nailed to the cross. It is God that putteth away iniquities, he can remove them as a cloud. Daniel prophesying of the Messiah, saith, Seuentie weeks are determinate upon thy people and upon thy holy City, to finish the wickednesses, and to seal up the sins, and to reconcile the iniquity. All our sins shall be washed away by the streams of his blood, so that they shall never be read, or brought to an account, either in this world or the world to come.

Mine iniquities. He committed iniquity against Uriah, whom he killed, for which he is so charged in his conscience, being summoned before the bar of God's justice, that he can get no rest, until he get pardon; and none could give him pardon and rest in his mind, but God whom he principally offended, in killing and destroying one formed to God's own image. So, when we do wrong to men, let us not think it enough if we be reconciled to the party wronged, but by repentance and an humble confession of our sins, let us seek to be at one with God, who is the party whom we do most wrong to.

Verse 2. Wash me thoroughly from mine iniquity, and c • eanse me from my sin.

HE expresseth by similitudes taken from washing and cleansing, the mercy which he craved in the former verse, that is, remission of his sins. Similitudes are very common in the Scriptures, and in the ancient Fathers. The Prophets spake by similitudes; Christ spake by parables; the Epistles of the holy Apostles, and Sermons of the Fathers, are full of them. So earthly objects should serve us to this end, that in them we may see heavenly things: and there is no creature, which doth not represent to thee the Creator: and if we had spiritual eyes, we would apply every earthly thing to some spiritual use. The dust teacheth us whereof we came, and what we are, even dust. The grass admonisheth us to seek a dwelling elsewhere; for here we are as grass, which soon fadeth. The worms will us not to be proud, for we are me • te prepared for them. The Sun when it beginneth to sh • ne, putteth us in mind to beg for the Sun of righteousness to shine in our souls. Every bird after his kind praiseth God, so should we. When we behold bread, we should remember that of our Savior, Labor not for the meat that perisheth. So God hath set all his creatures to be as so many masters to teach us our duty. The Lord sanctify our sight, that we may look attentively, and consider God in his creatures, and that they may be as steps of a ladder to draw us up to him.

Wash me thoroughly from mine iniquities. There is nothing can make men appear filthy before God, but only sin: as natural Philosophers through the light of nature have been forced to confess. And therefore, saith Seneca, Si scirem homines ignoraturos▪ & deos ignoscituros, non peccarem tamen propter peccati vtilitatem: If I knew (saith he) that the gods would pardon me, and men would not see me, yet would I not sin, because of the filthiness of sin. It blacketh the body with shameful ignominy, burdeneth the soul with an evil conscience, disgraceth the gifts of the mind and defaceth them, blotteth them out, maketh them stink, and seem nothing. Virtue in a profane man, is as a gold ring on a swine's snout. The vomit of a dog seemeth filthy to us, and a sow wallowing in the puddle is loathsome, albeit not so in the sight of God; but more loathsome is a man defiled with blood, whoredom and drunkenness, and such like, of all beasts he is the most beastly. Man was in honor, but became a beast; and when he is drunken, he is then inferior to a beast, which will drink no more then is necessary, and having drank can discern the right way home. Alas, men now make no end of drunkenness, they add drunkenness to thirst, whereby they weaken their nature, exhaust their money, impoverish their posterity, become infamous to the world, make shipwreck of their conscience, and so destroy body, soul, conscience, riches, name, and all. A woman though she were a Princesse, and never so gallant a Lady, if she be known to be like Herodias, she is to be contemned in all godly men's eyes, and to be esteemed of as Mordecai esteemed Haman.

Let us be ashamed of sin in any, and Blush at our own filthiness, because of it. But alas, we are fallen in such a time, when sinners are become shame • esse, and women not of the meaner sort, delight as much to be harlots, and defile their bodies with whoredom, then as honest women to be obedient to their husbands, and keep their bodies holy and clean vessels.

Sin is filthy to think of it, filthy to sp • ache of, filthy to hear of, filthy to do; in a word, there is nothing in it but vileness. What can we see in a botch but filth? in a wound but filth? and look to sin, nothing in it but sin, which is more filthy, then if the filth of all worldly diseases were cont • acted in one heap. And therefo • e David seeing his own filthiness, craveth as God to be washed therefrom.

He desireth to be washed. No element so fit to wash away filth as water; which serveth for many uses, but especially for that. And as God hath appointed that element to take away our outward uncleanness, so he hath appointed his Sons blood to be the only Jordan to wash and take away the leprosy of our sins. This is the fountain of David for remission of sins. Unless a man be borne again by the Spirit and water, he can not come to the kingdom of heaven, which is our regeneration. This was prefigured in the Levitical law, when there was frequent washing. The high Priest Aaron himself and the rest of the inferior Priests presumed not to offer sacrifices till they were washed. The vessels were in the Tabernacle, and the great Sea, for continual purgations and washings, not only to prefigurate the fountain of justification, by which all those who are consecrated to God must be once washed, but also the Spirit of sanctification, by which they must be sanctified. And he that is once washed, hath not need to be washed again. Yet our feet and affections must be daily washed. We sin daily, and therefore have need of daily purgation. We contract daily guiltiness, for which we are commanded to pray daily, Forgive us our sins. This is signified by the holy Sacrament of Baptism, wherewith God hath commanded us to be washed, assuring us thereby of his favor, if we believe the remission of sins, which the Apostle calleth lauacrum regenerationis, the laver of regeneration. Those who seek to be washed by any other mean then this, do as those qui luto lutum purgant, as Erasmus hath in his Adagies, wash one filth by another.

Those foolish Papists who think by their foul merits to cleanse their filthy sins, do as those who having their clothes berayed by dirt, take dirty clothes to wipe the former dirt away, whereby they make them filthier then before. Yea, their hypocrisy and superstition, whereby they think to appease God's wrath, shall double their guiltiness before God and man.

The word in the original includeth a multiplication of washing: whereby he acknowledgeth a multiplication in sinning; and his earnestness, that every sin may have some particular assurance of grace. For this is the hungering and thirsting after spiritual graces, that the heart cannot be satisfied till it be filled with them; neither will be content of a bare crust and outward show of pardon, unless the assurance thereof be doubled.

And cleanse me from my sin. The second similitude is taken from cleansing; which is respective to the Leprosy under the Law, for which God appointed purgations and cleansings.

Sin is compared to a leprosy. Frst, because it is hereditary, being in the blood; so we are conceived in sin; and the more dangerous, because by no natural means it can be helped, but by God alone. Sin is from the descent of our parents, we are conceived therein. Who can bring that which is clean, out of a thing unclean?

Secondly, as leprosy is ignominious and disgraceth man above all other diseases, that men who are infected by the plague, are not so much shunned as those that are leprous: so sin disgraceth man. The leprosy of Miriam made her to be separated from the campe; and the leprosy of Uzzah made him to be shut out of the Temple: so sin depriveth us of the society of man & Angels.

Thirdly, Leprosy maketh men's flesh senseless; so sin maketh men insensible of the judgments of God.

Fourthly, Leprosy is incurable with men, as are the frenzy, heresy, & jealousy, God keepeth those cures to himself: so sin can be purged by none but by gods own cunning. As Abanah and Pharpar rivers of Damascus, were not of force to cure the leprosy of Naaman, and leprous might have died, if according to the Prophets direction he had not washed himself in Jordan: so are the merits of men, or holiness of Angels, Apostles, yea of the blessed virgin Marie, so much set by by men, unprofitable to purge us from our sins, only that blessed blood of Jesus will do the turn, wherein if we be washed, our flesh shall be as the flesh of a child, even as though we had never sinned.

But to the end thou ma • st be assured whether thou art cleansed from this leprosy or no, I will give you some in allible tokens and marks, whereof some are secret and only known to thyself, others are seen by others.

The secret marks be these: First▪ if thou art ashamed of those things which thou hast done. What profit have ye of those things (saith the Apostle) whereof now ye are ashamed, and cannot remember them without blushing? • f thou abhorrest thyself when thou callest them to mind, and repentest with Job in dust and ashes. Secondly, if thou hast saith in Christ's blood, doest desire to be purged by these clean and clear waters, not running to others, or digging unto thyself cisterns of rotten waters.

The external mark, is sanctification of thy person; being washed, thou goest not to defile thee in the puddle. And thy thankfulness to God, as Naaman returned to Elisha, and not only offered, a great reward unto him, but promised to be a worshipper of God all his days. Be not like unto the nine lepers, who outwardly cured, abode in the leprosy of sin, of the two the worst and most dangerous: but with the tenth return to Christ with thankfulness. For if thou be unthankful to God, and art not diligent and earnest to celebrate praises unto him for his mercies, it is an evident token thou art not yet cured.

Finally, thou must go to the Priest, and offer according to the law; receive the absolution frō God's mouth▪ out of the mouth of his servants, and show thy thankfulness in obedience to God all thy life.

Verse 3. For I know mine iniquity, and my sin is ever before me.

THe first argument which he used to move God to pardon his sins, was taken from God himself, and that great mercy whereto he is inclined. The next, from his great filthiness & uncleanness, whose misery was an object of God's mercy, desiring God to purge and cleanse him from the same. Now followeth the third argument, taken from • is acknowledgement of his sin, and true confession thereof. As though he would say: Lord, I know I have sinned, I confess my sin to thee, therefore pardon me. What force, think ye, this argument would have in a guilty man's mouth, if he came before an earthly Judge, and would say: I have committed murder and adultery, I confess it? Surely the Judge would answer, Ex ore tuo te iudico, I judge thee according to thine own confession; as David commanded him to be killed, who reported that he had killed Saul. But before the heavenly Tribunal, such an argument hath only force. There is no mean to acquit us from God's justice, unless we come to him, humbly confessing our sin, and accusing our selves, for then he will pardon and excuse us. Our condemning of our selves, maketh him to absolve us: our remembrance of our sins, maketh him to forget them; and our repentance bringeth his pardon.

But how cometh it to pass, that thus he lamenteth, [Object.] seeing before Nathan had assured him that his sins were forgotten and pardoned? I answer, the godly, [Solut.] albeit they be persuaded of mercy, yet for the love they bear to God, they cannot but be displeased with themselves, so often as they remember how unhappily they have offended so gracious a majesty: but the wicked forget their sins most • asi • y, and if they have done any show of good, they remember it continually. The godly by the contrary forget their good, and remember their sins, and the evil which they have done, as the Apostle Paul saith, I am the least of all the Apostles, and not meet to be called an Apostle, because I persecuted the Church. And again, When before I was a blasphemer, a persecutor and oppressor, but I was received to mercy. And again, Christ died for sinners, among whom I am the chief. They account themselves the least among the godly, the greatest among sinners. So it is good to us to nourish a continual remembrance of our own sins, that it may humble us before God, & make God so much the more pity us, that he seeth us unfeignedly displeased with our selves that we have offen • ed him by our many many sin • .

For I know my sin. The knowledge of his sin (doubtless) came by God's word out of the mouth of Nathan For albeit by a general notice he knew he had done wrong, and the particular punctions of his conscience forced him to think so, yet the true knowledge came never unto him, until God said by his Prophet, Thou art the man, So the word of God serveth us to this use, that it openeth our blind eyes to see what is evil in us. And therefore woe to that people who have not the word, and faithful Preachers, who may let them see their sins. For when they know not sin to be sin, they die in their sins. By the law▪ saith the Apostle, is the knowledge of sin: for if the law had not said, Thou shalt not lust, I would not think concupiscence to be sin. Ye may see how great an evil is ignorance, when men's eyes are blinded, whom the god of this world hath blinded in so great a light.

The most part of the world covers their sin, by translating the cause over unto others, as Adam upon Eve, Eve upon the Serpent. But the Scripture saith, He that hideth his sin shall not prosper. Non medio • re est (saith Ambrose ) vt agnoscat peccatum suum vnusquisque: It is not a small thing to everyone to know and acknowledge his sin. So saith David, Delicta quis intelligit, Who understandeth his sin? He who knoweth them, may the sooner avoid them. If any knew a danger, he could easily fly from it, and go by it. Our Savior wept, because they knew not the day of their visitation.

That a man may know his sin, it is necessary he be admonished and rebuked; and he who desireth to attain this knowledge, must be content to receive rebukes kindly. He must resolve before God to shun the occasions of sin, and such evil company as allureth him to folly; that he do call to mind what a gracious God he hath offended, what good things he hath lost, how many he hath offended by his example; and to address himself henceforth to lead a holy and religious life according to God's word.

The Philosophers thought it most necessary for every man to know himself; and in their precepts had this ever, Nosce teipsum, Know thyself. Then much more it becometh a Christian to know himself; for otherwise he can never know God in any of his properties. For if we know not our sin, how shall we either know God's justice pursuing us, or his mercy pardoning us. Oh that we knew our selves.

But Satan doth with us, as the Raven doth with the Lamb, [Simil.] it first pulleth forth the eyes, then devoureth it: first he blindeth us, then we follow him. Therefore we should labor upon our souls, that the darkened eye thereof may be clear, the dimness removed, the scales which lie upon them (as upon Saint Paul ) may fall to the ground; that seeing our selves and our nakedness, we may crave to be covered; seeing our wounds, we may desire to be cured. As also it is the principal part and duty of Pastors to deal in their Sermons with people, that they may see their sins. Son of man (saith the Lord to Ezekiel ) make known to Jerusalem their abominations. We flatter the people in their sin, and use connivance to their wickedness. We are afraid, and belike dare not light the candle of the word and bring it to them being lying in darkness, lest they put forth the candle or smite us, who by the light thereof let them see their misbehavior.

And my sin is ever before me. When Satan doth present his baited hook of sin to us, he never letteth us see the hook of God's judgments but ever the bait of ple • sure: but when we have swallowed the bait, he never letteth us see any comfort of God's mercies, but proposeth to us a troubled conscience, the flames of God's wrath, and the terrors of his judgments; as the Prophet saith, Our iniquities are multiplied before us.

And yet we must take heed of the devils craft, who obscureth from many their sin, so that they can never repent, for that which they never see or feel. And yet on the other hand, he letteth some see the mountains of their sins, and hugenesse of them, that they see nothing else in God but his justice, thereby to lead them to despair, as he did with Judas. But we must not look with such fixed eyes upon our sins, that we lift not up our eyes to God's mercy, which is ready to pardon, and to apply to-our heart all the sweet promises which we read in the Scriptures; so that as fear beareth us down, faith may uphold us that we fall not. They must ever be before us in this world, and be purged by unfeigned repentance, not that our repentance can expiate them, or pacify God's wrath, or (as the foolish Papists think) that we can do penance for them. For what satisfaction can thy humiliation do, which is imperfect, to satisfy the wrath of an infinite God? Unless his Son had intervened by his satisfaction, God's wrath could not have been appeased. The more we remember our sin, and lament for the same, the more ease get we to our afflicted minds and consciences, and the more sensibly shall we feel the mercy of God pardoning our offenses. Therefore we cannot be better exercised then in an humble confession of our sin, and by bitter tears with Peter weep for our offenses; which I pray God the Lord may work in our hearts, that we may find that blessing upon us, which Christ pronounced, Blessed are they who now mourn, for they shall be comforted.

Verse 4. Against thee, against thee only have I sinned, and done evil in thy sight: that thou mayest be just when thou speakest, and pure when thou judgest.

THe ancients have so far differed in expounding this verse, some running forth on Allegories, others on far sought interpretations, that Lorinus the Jesuit numbereth twelve diverse interpretations hereof; of which, two are most agreeable to the words and meaning of the text. The first expounds it this way: Howsoever (say they) David did wrong to Uriah, yet it was hid from all men, and only known to God; and these sins are only done against God, whereof none is witness but he only. And surely albeit we would cover our sins from the sight of the world, there is one witness, whose sight we cannot flee.

Plato affirmeth, that we should do nothing in secret▪ whereof we would be ashamed in public. And Cicero, Ne siquidem deos omnes celare possumus, albeit we could keep it secret from all the gods.

The other, whereto I rather incline, is thus: Albeit (say they) David had offended man, yet it touched him more nigh at the heart the sin he did against God, in breaking of his law. For so Nathan said unto him, Why didst thou contemn the word of the Lord, that thou shouldst do evil in his sight? As though David would say: Though all the world would absolve me, this is more then enough to me, that I feel thee my judge, & my conscience citeth me before thy tribunal. Let us have our eyes and our senses fixed on God, and not be deceived with the vain allurements of men, who either extenuate or conniue and wink at our sins. For God, as he is witness to our sins, so is he sole and only Judge, who can punish both soul and body in hell fire; of whose wrath we should be more afraid, then of all the kings or tyrants of the world. As also we should be sorry that we have offended so gracious a God, who when he might have damned us, yet hath pleased to pardon us, and taketh no other satisfaction at our hand, but repentance for our sin, and faith in his Son Jesus Christ. Who will not give us to our enemies hand to be destroyed, but will set us free from prison, out of his free love. Therefore O sinner in time be reconciled with thy Judge, and take no rest till thou have surety of his favor. Say with David, Peccaui, I have sinned; and God shall say with Nathan, Peccatatua remissa sunt, thy sins are forgiven.

Against thee, against thee only have I sinned, and done evil in thy sight. The ingemination of the word (against thee) signifieth the deepness of his feeling and grief, who is the more wounded, the more he findeth the greatness of that majesty and goodness whom he hath offended. So it were happy for us, that we could be deeply moved with a conscience of our sin, that out of the deep places of a contrite heart we might redouble our sighs, which would pierce that fatherly heart if we could shoot up such arrows to heaven: but we laugh over the matter, not remembering that our laughter shall be turned to mourning.

This also serveth to convince such miscreant Atheists, who can generally say, God forgive us, we are all sinners, as it were excusing their sins, when as they are never touched at the heart with a sorrow for them. They feed their foolish humors with a cloak of the multitude that sinneth, quasi patrocinium erroris sit multitudo peccantium, as though the multitude of sinners should be a patrocinie and defense of errors, saith Augustine. Hell is spacious & large enough, having all the dimensions, which will contain all the devils and their children, if they were more in number then they are.

That thou mayest be just when thou speakest, and pure when thou judgest. By this it is clear, that the justice of God shineth most in men's souls, and his truth in their lies. As though he would say: Because I have sinned so grievously, and have committed such wickedness, that thou canst not be blamed of unrighteousness, though thou shouldst punish me most rigorously, for I have deserved worse then I have suffered.

But because the Apostle Paul, Rom. 3.4. would seem to turn this text to another sense, we shall reconcile them easily. For the Apostle seeing the Jews to bring the testament and covenant of God in stander, as though he had been the cause of their ruin, by casting that upon themselves, he freeth God of their fall. But David here vindicateth God's justice, laying all the cause on himself. Whereof we gather, that if any evil come to man, the cause of it is to be found in himself; we need not cast it on God.

But out of this, that David confesseth God to be just when he judgeth, we learn first▪ that God (as Abraham said) is the just Judge of the world: and albeit he hath reserved a general judgment after this life, as Augustine saith, yet he hath a particular judgment upon men in this world, both elect and reprobate; iudicie non s ••• er manifesto, semper tamen iusto, not always by a manifest, yet always by a just judgment. He erecteth a tribunal in men's conscience, he summoneth the party, accuseth & cōuicteth him. This judgment is by his word & Spirit. For every man's work shall be manifest as by the fire. For the fire both letteth them see their faults, and burneth up their dross. As also he punisheth them in the sight of the world, and in their posterity, as he did as well to David as to Saul; for he said, that blood should not depart from his house, and so it was. Therefore let not men, although the best Christians, think to escape the censure of his justice; yea, what ever he doth, we must say, God is just in all his works.

Next, he is pure when he judgeth or trieth. We may be assured, God will put us to trial, by affl • ction, persecution, sickness and poverty. Then men will be made manifest, the hypocrisy of many will be detected. For as the wind is appointed to try the corn, [Simil.] the fire to try the gold, the floods to try houses built upon the rock and send: so shall the day of the Lord's trial discern those who have but a shadow of religion, and shall appear ere it be long, as it is b ••• n already. Always God is pure in his t •• all, he knoweth the one from the other already, but he will have men trying and knowing them. Abraham was tried in the slaughter or offering of his son, and his faith was approved; so was Jonah tried, and Job's patience, and Peters weakness. In all these trials God was pure and free of any injury done to any of them; for they were known to be but men, although Prophets and Apostles. And it is no marvel though at this time in the trial of the Church, many be found to be but men, God is not to be blamed, he is pure when he trieth.

And seeing trial is prophesied to be not only the Church of Philadelphia, but also in all the earth, which is called the hour of temptation, or a time of fiery trial, either by heresies, schisms, or defection from the true • h of God, or by bloody persecutions of God's Saints and his Church, (as all Europe hath experience this day;) what shall we do but keep God's word, possess our souls in patience, suffering the reproaches, calumnies, cruel dealings, yea all that the devil and his children can do to us. If we be tried by fire, let us be found gold; if by water, let us abide in the Ark and in the Apostles boat; let us be found sure builders upon the foundation which the Apostles laid, even Christ: if by the air and winds, let us be as wheat and not chaff. If finally by the earth and earthly allurements, let us be found to have our conuersatiō above, the time of trial is come already.

We learn also out of this, that in all our trials, whether inward in our conscience, or external in our bodies, yea though our bodies were given to the beasts and fowls of heaven, yet God is pure and without fault. In the best of us all there is cause why we should be tried.

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

THis is the fourth reason, by which he would move God to forgive him. That our nature from the very original is corrupted, from the seminarie and fountain of our conception. For from our mothers womb, we bring nothing but sin. And surely we cannot thoroughly acknowledge our sins, unless we condemn our whole natural powers and faculties of uncleanness. So the knowledge of this one sin, bringeth him to the examination of his whole life, till he find nothing in himself but sin. For if the fountain be poisoned, what will the streams be that flow from it. If we would look back to our original sin, we might have cause the more to lament our actual sins, as poisonable streams flowing from such a fountain.

So soon therefore as our conscience accuseth us of any one sin, we should call to remembrance the whole course of our life, that it hath been nothing else but a continual sinning against God; that thus the last putting us in mind of the first, we may not be content to repent and ask pardon for one, but for all. A sick man having obtained health, doth remember how long he was sick, whereby for the present he both considereth his own frailty, and God's mercy in delivering him, as also encourageth and inanimateth him in time to come, by remembrance of former mercies obtained. Happy were we if we would begin to remember our miseries and God's mercies.

Lorinus the Jesuit to ecce addeth enim, which he confesseth is not in the Hebrew verity, and that Saint Jerome hath forgot it, yet maintaineth that it is rightly put in, to give force to the words of his sin. See the Sophist, who granteth the Scriptures, and yet would impair their credit: as though God's Spirit were not wise enough, and the sense could not hold without enim. The like do they in these words, Hoc est corpus meum, they add enim, and say, Hoc est enim, which is not in the Scriptures, and were altogether vngrammaticall. In a word, they alter and change the Scriptures as they please, bringing in their enim as a particle of reason, which carrieth with it no reason.

Ye see then what the miserable corruption of our nature is, so soon as we take life, we begin to sin. An infant of one day, is not clean before God. The mass whereof we be formed, is filthy and sinful; and so much the more filthy, seeing it is possessed with a soul unclean and polluted. The cogitation of wans heart is only evil continually. God knoweth our mold. We err frō the womb. And albeit marriage be a bed undefiled, by reason of the institution, yet the concupiscence and lust polluteth the ordinance which is most holy.

Then children are not free of original sin: for then why should they be baptized; and why should they die, as many do daily?

But it may seem wonderful & strange, that children who can neither do, [Object.] think, or speak evil, should be culpable? I answer by another question; what is the reason that a young fox new whelped, doth not slay a lamb? is it not because it lacketh strength, and is not come to that maturity to execute their inclination, which is naturally cruel. So are infants naturally inclined to sin; and therefore so soon as they can think anything, speak or do anything, it is evil, as daily experience teacheth us. And therefore it becometh Christian parents to take pains to amend that which is deficient and imperfect by nature in their children, by art, instruction and correction. That as wild beasts are tamed by the industry of men, and barren grounds have become fruitful by laboring and manuring; so evil natures may be corrected by good education.

Ye see also out of this, that original sin is sin, and offen sieve to the law of God, and the root of all others: that the most secret thought of our heart is sufficient to condemn us, if God would deal extremely. Which impugneth that devilish and erroneous doctrine of some, who think that the first intentions and thoughts are venial, if consent come not with them. Our Lord saith, that whosoever seeth a woman, and lusteth after her, committeth adultery, and is as culpable before God as if he had sinned with her. But that concludeth not, that the motion is not sinful, to which such a wicked consent is added; the greater sin cannot excuse the lesser. Therefore we must go with Elisha to the fountain, and cast in salt in those rotten and stinking waters, that they being purified, all the streams flowing there from, may be also cured.

This parental sin, hereditary, radical, the leaven of the primitive corruption, the law of the members, natural and general to all mankind, cannot be taken away, but by the conception and nativity of Christ.

But here ariseth a question, how parents, both being Christians and received in the covenant, [Object.] can beget sinful children? I answer by a familiar similitude; the seed, ye see, when it is sown, is made as clean as the art and industry of man can do, and yet ariseth with a root, stalk, blade and beard; the cause is not in man, the force lieth in the seed: so in that the parents are purified, they have it of God; what the child hath, he hath by nature, which either must be repaired by grace, or he must perish. Adam, Noah, Samuel, Eli, David, &c. although they were godly & religious men, yet had naughty and wicked children; which showeth unto us, that religion and godliness cometh not by nature, but by the free grace of God.

I omit those vain & idle questions de originally peccato, which the Papists too curiously propound, and may be very easily answered, lest it should breed errors in your mind, which ye never dreamed of.

And in sin hath my mother conceived me. The word iechematin, signifieih properly calefacit, warmed me in her womb, fed or nourished me, referring it to the action of heating and feeding the child in the womb nine month. Wherein the greatness of God's work is to be seen, who so miraculously can preserve the infant in such an obscure place, so compassed with the interior parts. Always even there in that poor creature there is sin, albeit he be ignorant of it. So he hath a burden when he feeleth it not, and lieth wrapped with all miseries, and thinketh himself then to be in a best case; for when he cometh out of the womb, with great pain to his mother, and difficulty to himself, he weepeth poor soul because he is come to sorrow.

Ezekiel maketh mention of a child new borne, whose nauill was not yet cut, neither salt put in it, nor washed, lying miserably in the pollution of nature; which representeth to us our natural filth in sin, that neither are we cutted away by the knife of the Spirit from our original corruption, neither washed by the blood of Christ from our natural uncleanness, neither salted by the salt of the word; and if it were not by God's grace, and care of our spiritual parents that we were helped, we would never live, but die and perish in the filth wherein we have been conceived and borne. There is no beast which nature hath not taught some means to help itself, as some have naturally skins, or hair and wool to defend them from injuries, we have none. In a word, man were undone if he were not supported by the grace of God. We may weep, we have no more; and would God we could spiritually cry and mourn, that the Lord hearing our weeping might pity and help us.

But because so many worthy writers, both ancient and moderne, Papists and Protestants, have written largely of this place, and I must say, Sum minimus omnium, I cease to write anymore hereof, lest I should repeat that which they have already observed.

Verse 6. Behold, thou lovest truth in the inward affections: therefore hast thou taught me wisdom in the secret of mine heart.

THis is the fifth argument which he useth persuading God to forgive him, taken from the sincerity of his repentance, that it was not counterfeit or dissembled, which is very acceptable to God. Yea in all the actions of religion and parts thereof, there is nothing more pleasing to God then sincerity and uprightness. He cannot abide hypocrisy and dissimulation, and to put over with fair words and an outward show. It is a mocking of God to look up with our eyes to the heavens, to bow with our knees, to field our hands, to knock on our breasts, if we want uprightness and soundness of heart. We must serve God in faith, love, repentance, humility, unfeignedly from our heart, as true Nathaniel's, in whom there is no guile.

The parts of this verse are these: 1. who loveth, Thou. 2. where and what he loveth, truth in the inward affections. 3. the consequent following upon this love, therefore hast thou taught me wisdom▪ in the secret of mine heart.

Behold. Before he enter to any of these, he useth the particle of admiration Behold; which he never useth but in some remarkable matter, thereby the more to raise us up to the contemplation of such great matters to be told, as, Behold how good and how comely a thing it is; brethren to dwell even together. And, Behold the Lamb of God, that taketh away the sins of the world. And this he doth, that he might move God, that as he beheld his misery, being conceived and borne in sin, so he might behold his sincere and unfeigned repentance. And this is the happiness of man, when God beholds him mourning, as he beheld him sinning. This second sight is as delight some to the Lord, as the first was tedious. So, God seeth all our sins, as he seeth our repentance. Sin not because he seeth thee, but repent unfeignedly, that he may take pleasure in b • holding thee.

Thou lovest. The person who loveth, is God. The Creator becometh a lover of the creature; even God becometh a lover of his image in him. Doth he then love? Above all things let us seek to depend upon this his lone. In our religion we should travel to know what he loveth most, what he respecteth most, what best pleaseth him; for otherwise we lose our time in his service: he loveth sincerity best, and that we should present to him. We inquire what every man loves best, and we frame our selves to seek after it: then I beseech you, among the rest, search out what God loveth best, seek after it, and present it to him; and if there were no other argument to move us to sincerity, this may be sufficient, because God loveth it. Love that which God loveth, hate that which he hateth; love sincerity, that he loveth; hate hypocrisy, that he cannot abide.

Truth. By truth is meant sincerity and uprightness in his Majesty's service; that we do not gloss him by fair words and shows: he loveth not shadows but substances, no colors or couerts, but the body it self. For he pierceth with his eye to the lowest part of man's heart, and stayeth not upon the outward picture of man-actions, howsoever plausible to man, God looketh not as man looketh.

In every action of religion, let us remember to keep sincerity. Who would desire to be called rich, if he want riches; esteemed valiant, if he have not strength? and shall we think it sufficient to be called religious, and not to be so? Better to be rich, then to be called rich; better to be religious, then to be thought or called religious.

God loveth truth as he hateth all falsehood; for he is truth. Ego sum veritas, via & vita. He loveth truth in our profession, truth in our civil life: truth in our profession, is that which he hath commanded in his word; truth in our civil life, is that which agreeth with duty of civil conversation, without fraud, deceit or guile, which is different from God's nature, and resembleth the devil who is a deceiver.

In the inward affections. It is not a superficial or scroofe-worship which God regardeth. For Cain's sacrifice outwardly was as pleasant as Abel's; but God looked to their hearts, accepted the one, and rejected the other. God above all things craveth the heart: My son give me thine heart. God will be worshipped in spirit and verity.

Therefore hast thou taught me wisdom in the secret of mine heart. He amplifieth his sin by this circumstance, that he did it not as an ignorant, but as one who was enlightened with knowledge; and besides he had private informations and intelligence from God in his heart, and tasted of the heavenly doctrine, yea it was rooted and fixed in his heart, yet like a brute beast he was carried to that filthy lust, and so was inexcusable, and suffocated the light of the Spirit which he had received. He had informations given by God, but he had not grace to follow them, which so much the more made him inexcusable, that he was taught, and would not obey. So Christians shall not perish for lack of information, but because they do not obey the warnings which they get. This age hath heard many lessons, and God hath manifested his whole will unto them; but because they obey them not their knowledge shall augment their pains. God he must be our great Doctor and Teacher, we must be Theodidactoi, taught of God. Neither nature, learning, experience, practice or age can teach us wisdom, only God's word must teach us.

Nature prevailed among the Philosophers, but that never led them to God. For all the principles of our faith are contrary to nature, sense and reason. What is more against natural reason, then these points of our religion: God was made man; a virgin hath borne a child; a crucified man saved the world; a dead man arose, &c. in these and such we must be taught from above by God.

God he teacheth by the ministry of his word, which whosoever contemneth, refuseth the means of his salvation; but that ministry will not be sufficient without divine inspiration. Paul may plant, Apollo may water, but God giveth the increase.

Bellarmine translateth the Hebrew word (which he granteth signifieth abscondita ) incerta, and so doth Lorinus; those doubting Doctors would have the mysteries of the Scriptures uncertain and doubtful.

There is great diversity of judgments among men what is true wisdom; but if ye would inquire at the wisest man that ever lived, he will tell you that having examined all things under heaven, he found all things to be but vanity and vexation of spirit; and that true wisdom consisted only in the fear of God, and keeping his commandments. The fear of the Lord is the instruction of wisdom; all other wisdom is foolishness.

Verse 7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter then snow.

HE is not contented simply to crave pardon once or twice, but many times; yes he multiplieth his suites by metaphors; allegories, and such borrowed speeches, signifying how deeply he was wounded with his sin, that he would have himself assured and confirmed in the remission thereof: and now he borroweth a similitude from the washings and purgations used in the Levitical law, desiring that God would look on his miseries, who was a leprous man by sin, and a filthy polluted sinner, that he might be washed in the blood of Christ, prefigured by the Mosaical washings.

Purge me with hyssop. There is made mention of hyssop, where it was used, in three places: first, in the 12. of Exodus, at the institution of the Passover, where the blood of the Lamb was appointed to be sprinkled upon the door cheeks with a bunch of hyssop bound with a scarlet lace. The blood signified Christ's blood, the bunch of hyssop the saving, and the scarlet lace his blood died, which bound the bunch▪ all having their spiritual significations. For the blood no doubt signified the blood of that undefiled Lamb, shed from the beginning of the world. The hyssop, the inst • ument applying his blood by faith. The scarlet lace, the communion of the Saints, who are bound by love the bond of perfection, and sprinkled with that same blood to the remission of sins. And so the blood which washeth faith which applieth, and the lace that coupleth, are all one; Christ by faith and love received to the purgation of all Christians.

The second place, Levite. 17. is the purgation of the Leper, wherein the blood of the sparrow, the bunch of hyssop and the scarlet lace are likewise mentioned, and differeth nothing but in this, in the first was the Lamb, here the Sparrow, which is all one: for even as the Lamb is among beast • , so is the Sparrow bate and simple amongst fowls; to which David compar • th himself, I am as a sparrow on the house top sitting alone: so we must be sprinkled with his blood, which being contemptible to men, was acceptable to God.

The third was, Numb. 19. about the red Cow, which must have hyssop dipped in the b • ood thereof. And Christ is compared to the Cow or fat calf, which being in so great a price with the Father, was given to death for the salvation of our souls.

The hyssop hath many things wherein it representeth Christ very nigh: for first it is obseure, humble and abiec •• ; so that Salo • o • is said to have written of all trees, from the Cedar the highest tree, opposed to the hyssop springing out of the wall, that is to be basest and most common growing amongst stones, not standing of man's industr • e to plant them, as other trees do. So Chr • st in whom we believe was contemptible, a worm, not a man, despised, in him was no beaurie, riches or earthly honors, which maketh men to come in credit and account.

Next▪ the hyssop is bitter and sour, not pleasant to the drinkers: so the cross of Christ, by which our affections are mortified, is very odious to the flesh, and agreeth not with its taste. His cross is therefore a stumbling block to the Jews, and folly to the Gentiles.

Thirdly, albeit it be sour, yet it is most wholesome: so albeit the doctrine of repentance be irksome and unsavory to the flesh yet it is wholesome to the soul. Natural men esteem this doctrine to be an enemy to them, [Simil.] which would slay their corruptions and lusts. Medicine, which at first seemeth bitter, afterward becometh more comfortable: so the doctrine which is salted with salt and hyssop, is fitter for us then that which is sweetened with honey; for honey was never appointed to be used in the Lord's sacrifices, but salt omnis victima sale saliatur.

Cyrillus observeth in the hyssop an hot operation, whereby it sha • pneth the gross humors, and purgeth the concretion of the privity; so grace maketh us fervent in the spirit.

Moreover, hyssop purgeth the lungs, ph • iriasis, rests, nour • sh • th the native color of the body, killeth filth and vermin growing on man, cureth the bites of serpents, provoketh appetite, sharpeneth the sight, is enemy to seuers; of which it is written,

So grace is hot by charity, purging by contrition, spitting forth by confession, seasoning the body by temperance, saving the soul and inward parts by application of Christ's blood, which being drunken purgeth our pleurisy and bloody eyes.

Then seeing all these diseases are in the soul of man, are we not much beholden to God, who hath made one salve to cure all our sores; the blindness of our mind is removed by the water of his blood; the foul c • r up • ions of our heart are euacuate and dissolu • d▪ that we spit them fo • th; our coldness is warmed, our fie • y fevers and inflammations quenched our spiritual vigor & color is restored, which we lost by sin.

Wash me, and I shall be whiter then the snow. He acknowledgeth that none in heaven or earth is able to purge him, but God only: He hath that fountain in his own garden; he will communicate the glory of our redemption to none but to himself. For by this washing is meant the washing of justification and remission of sins; that as creation belongeth only to God, so doth redemption by Christ's blood. Woe to them who leaving the waters of life, go to any other, to seek water out of these rottē cisterns.

Then seeing it is the proper work of God to wash us, let us go to the laver of baptism, that there we may be once washed; and after daily pray, that he may wash our feet by sanctification.

And I shall be whi • er then the snow He persuadeth himself of a full purgation by Christ's blood. Though I were as black as the Moore, yet shall I be white as snow. Nothing can blot out our sins but this blood. If we would wash our selves with snow waters, our righteousness shall be as a menstruous garment. What is all the righteousness of man, but an abomination before God. Yea Christ himself if he had b • n only man, could not have been able to satisfy the justice of an infinite God; he must be God himself, and therefore it is called the blood of God.

But how shall we be whiter then snow? I answer, our estate is more perfect and • u • er by Christ, then it was by nature in Adam; forasmuch as we have our perfection by Christ, which cannot fail or alter; and it is the perfection of God which belongeth to us: so that we stand not before God as men, but as gods before God, being co • ered with his perfect obedience who is our Redeemer, blessed for over. So there is no cause why we should fear or despair, seeing we are cleansed perfectly, if we believe & be sanctified. Let us put on Christ, whose garment is white as snow. And his Church is made white in him. Who is this that cometh up white? 〈 in non-Latin alphabet 〉 , Cant. 8.5. And the Bride hath white garments, made white in the Lambes blood.

The proper office of the holy Spirit is to wash us, and purify our conscience by Christ's blood, lest our filthiness keep us back from access to God. And this ye were, saith the Apostle, but ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God. And again, speaking of the Church, that he may sanctify her, purging her by the washing of water, by the word, that he may make the Church glorious to himself, not having spot or wrinkle, or any such thing, but that she may be holy & blameless. So, it is the only work of God to sanctify his children & make them clean.

Finally observe, that justification and sanctification are undivided companions; [Doctr.] whomsoever the Lord washeth by the hyssop of his Sons blood, he also sanctifieth by his Sp • rit. Study therefore to get holiness, without which none shall see God. • et holiness to the Lord be written on your breasts. Holiness becometh the house of God. Be holy, as I am holy. For what fellowship can the most holy God have with unclean and profane people? This miserable age studieth to attain to knowledge, but not to sanctification. Let Atheists call you what they please, study you to purity of li • e. A true Christian will make more conscience of an idle word or filthy thought which will arise in their hearts, and will correct it more sharply, then those lewd miscreants will do for adultery and the worst actions they commit.

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

HAuing craved before remission of sins, now he beggeth the fruit which follows upon the same, that is, joy and gladness, which is one of the fruits of the kingdom of God, and marks of God's children.

This joy which he suiteth, must of necessi • ie presuppose a sorrow which he had for his sin. For as repentance can never want sorrow, no more can remission want joy. So that joy springeth out of the bitter goote of sorrow. And the greater sorrow we have, the greater shall our joy be. The deeper thy grief be, the higher shall thy comfort be.

He doubleth joy and gladness both of soul and body; he will not be contented with someone or two consolations, but will have them to be multiplied; that as his tribulations did increase, so his comforts in Christ Jesus might be enlargod.

As a Christian is the most sorrowful man in the world, so there is none more glad then he. For the cause of his joy is greatest: in respect his misery was greatest, his delivery greatest, therefore his joy greatest: from hell and death is he freed, to life in heaven is he brought. What can make men more glad then this, if he will believe. No offers can satisfy the mind of a prisoner appointed to death, unless his remission be proclaimed and given him: [Simil.] so all the joys in the world will not satisfy a conscience, till he hear that his sins are forgiven him. This joy David compareth with the joy of worldlings who rejoiced in their corn and wine, and saith, that he had more joy then they had, and more peace of conscience.

This joy eateth up all false joys that men have in sin, as the rod of Aaron did the rods of the Egyptians. For it is not possible that men can have both joy in God & godliness and in sin; for the one will ever quench the other, as water doth fire.

All other joys will alter, whatsoever they be; but nothing can take this joy from us. Not tribulation; we rejoice in the midst of tribulation. Not death; no pain, no hatred of men, no persecution, all these rather in crease it. We rejoice with the Apostles, that we are thought worthy to suffer for the word of God.

Why do worldlings call us melancholious persons, and too precise, that we cannot do away with an idle word, let be an idle action; let them say what they please, we say as Christ said to his disciples, he had meat they knew not; so we have joy that they know not of. That which is thy joy, O hypocrite, that is my sorrow. I laugh with Democritus at that, for which thou weepest; I weep with Heraclitus at that, whereat thou laughest. Woe to them that laugh for they shall weep. Howle ye rich men, saith the Apostle.

Make me to hear. The person frō whom he seeketh this joy, is God: make me to hear, saith he; whereby he would teach us, [Doctrine] that this joy cometh only from God; it is he who is the fountain of joy and all pleasure, for all good things come from above. Natural joys proceed from a natural and fleshly fountain, spiritual joys spring only from God: so he who seeketh these joys beneath, seeketh hot water under cold ice. Can any good thing come out of Nazareth? can any grace come from a graceless ground?

The instrument by which he seeketh joy to be conveyed to him, is the hearing of that word, Thy sins are forgiven thee. There is none other ordinary means by which God will work or ever hath wrought joy to the troubled heart, then by his word preached by the mouth of his servants, and believed by Christians. Faith cometh by hearing. God opened the heart of Lydian. He that hath ears to hear, let him hear. I have given eyes, and they do not perceive, ears to hear, & do not understand, their ears are heavy, &c. Preaching of the word is a necessary instrument by which spiritual gracesis cōveied into our harts. God craveth this often̄ in the old & new Testanent, that we should hear his voice. And David confesseth, that God had prepared his ear. God from heaven said, This is my beloved Son, in whom I am well pleased, hear him. If then ye give an obedient ear to God's word, ye may be assured of this joy wrought in your hearts, after ye have believed the comfortable promises of salvation in Christ's blood.

What think ye then of Atheists, who will not hear the word but for fashions sake, calling those too holy who will hear two Sermons on one Sabbath; or of Papists, who will no ways hear the word, which may be the means of their conversion. Woe to the one and to the other. And because they have refused to hear him, of whom they may receive comfort and instruction; therefore the Lord shall refuse to speak to them any longer, unless betimes they repent.

That the bones which thou hast broken may rejoice. The effect which he hopeth to receive of those glad tidings, is a restitution of his first estate; wherein he found himself wonderfully broken by his sin and affliction, and hopeth to be restored by remission and pardon thereof. Where he speaketh of the bones, he would let us to understand, that there is no strength of nature able to resist the stroke of God's justice. For if he begin to fight with us, we are unable to resist. The bones are very hard, and the strength of man stands in them; but if God bring the hammer of his wrath, it shall be as iron and steel to crush them in pieces, being but as potters vessels.

Which thou hast broken. The form of God's curing: he first woundeth, and then healeth. He cureth none but those whom his hand hath pierced; and he who woundeth, can best cure the wound. And in this God differeth from man: for man woundeth, but hath no care to cure; but when God inflicteth a wound on his children, he hath a present remedy appointed to cure the same. let us therefore be content to be under his hand, who for sufficient causes crossing us, is ever ready to comfort us in Jesus Christ.

May rejoice. By this he letteth us see, what would be the effect of his delivery, even to burst forth in the praises of his God, by his words, by his actions, by his writings. Which should teach us, that in trouble, either spiritual or temporal, we ever have this the principal end for which we desire to be delivered, that we may praise and glorify God.

Verse 9. Hide thy face from my sins, and put away all mine iniquities.

NOw he reneweth his former suite of the remission of his sins, showing now earnestly he desired the same. He is not content once and again to cry for pardon but many times. For he thought otherwise of his sin, then we do of ours, it touched him at the very heart. In this verse he useth two similitudes; one, that God would turn away his face from his sins; next, that he would blot out all his iniquities.

Hide. The first similitude is taken from men, who will hide their face from that which they desire not to see. And it is certain, God is in every place, and seeth everything, but he cannot see the sins of his elect children; for that intervenient righteousness of Christ will not suffer him to see any filthiness in his children. He seethno iniquity in Jacob, saith Balaam. For as a red or blue glass being set before out eyes, what ever we see thorough it, seemeth to be of the color of the glass: so God looking thorough Christ to us, all his righteousness seemeth to be ours, and we are of his color.

In the mean time, [Use.] let us not sin because he hideth his face from our sin: for if we abuse the riches of his bounty, we shall appear in our own colors.

And put away all mine iniquities. The blotting away, presupposeth an hand-writ of the law against him, wherein his name was put in the count-book, which must be scraped out, and taken away, which cannot be done away but by the blood of Jesus Christ.

All. Ye see that one sin calleth to mind many thousands: and he is not contented to be acquitted from one, unless he be acquitted from all. Call to mind all the sins of thy life; be not at quiet till thou gettest a general pardon for them all, which is to be purchased by Jesus Christ. Be afraid to add new sins to thy old. Blessed is he that feareth continually. Do as Ezekiel did to the wall of the Temple, dig once, twice, thrice, and try thine heart; the more thou diggest, the more abominations shalt thou see in that place which should have been a Temple to God.

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

DAuid hath prayed already for the remission of his sins, and hath doubled over that petition eight times; now he craveth new benefits, of sanctification, of the holy Spirit, of joy, &c.

In all his peritions he prayeth for spiritual things; he seeketh first the kingdom of God. He prayeth not for the health of his body, but for the health of his soul; he craveth not to be rich temporally, but spiritually in God. Those are sensual, who being fallen in trouble, crave no other thing then to be delivered from their present pain, never seeking to be recoueiled to God.

Next, he seeketh great things; for he is a great God, who according to his greatness can bestow ample gifts, as the Ocean plenty of water. It stood not with Alexanders honor to propine Diogenes with a small gift. We bring small vessels to God, a weak faith, although we have great need; we think that he is not able to give great things. Our Savior Christ could work no miracles amongh them, because of their infidelity. The Gentleman on whom the King leaned, died and was trodden under foot, because he believed not the Prophet.

Thirdly, he suiteth importunately; and beggars ever speed best at God's hand. The Prophet Elisha reproved King Joash that he shot only three arrows forth of the window; for if he had shot six or 7 times, he might have v • terly subdued the Aramites. Let us then pray instantly and importunately unto the Lord, and we may be assured he will hear us.

He prayed before for remission of sius, and now he prayeth for the Spirit of sanctification, an inseparable companion with the other. For you can never be assured that you have received pardon for your sin past, unless God's Spirit hath given you a care to live holily in time to come. Shall you be washen even now, and after pu •• le yourself in the mire? Not possible that ever Christ will bestow his blood to wash any, whom he denieth to sanctify by his holy Spirit.

Create in me a clean heart, O God. The worker, God; the workmanship, in me; the work it self, create; the subject, a heart; the quality, a clean heart.

O God. As in the first creation a man is a mere patient, and hath no part of it, but God by the parents worketh it: so God worketh the second creation by his Ministers. There is no freewill or preparation to grace, or foreknowing godliness, as these heretical Jesuits do affirm. Work the work thyself, and take the praise to thyself, O Lord.

Create. A man must be twice borne, before he can enter into heaven. As he is made to the similitude of the first Adam, so must he be made to the similitude of the second Adam; and the re-creation or regeneration is more excellent then the former. For in the first, man was wrought out of clay; but in the other, God worketh grace out of sin. What harder to work upon then the dust? Next, he breathed in the dead body a soul; but here he breatheth in the holy Spirit in man's heart. Thirdly, in the creation he made man perfect in all his members so in the regeneration, all the members of the body and powers of the soul must be renewed; and if thou be deficient in the one, thou disgracest all the workmanship. If thou hast in thy new birth the eyes of knowledge, and lackest the bowels of mercy, and art maimed of the hands of bountifulness; or if thou be dumble and cannot praife God, or deaf and cannot hear his word, thou art not a perfect man. A greater work in the second birth then in the first. A greater work to raise up a dead man in sin, then to raise Lazarus out of his grave. Blessed are they who are partakers of the first resurrection, for the second death shall have no power of them. Reformation should begin at the heart. Satan is an unclean spirit. As a fly is bred in filthiness, and leaveth ever filth behind it; so doth the devil defile every place whereinto he cometh.

Our hearts are as open Taverns ready to receive all passengers. Now having tried sin and Satan to be so noisome to us, we should remove them, shut the door of our hearts, harbor them no longer; yea if any unclean thought arise, let us not entertain it, nor consent thereto, lest it bring worse with it.

The subject upon which he must work, is the heart, the most noble part, the most secret part, which none can know but God; the seat of all the affections, by which man is ruled and led.

A reformation which beginneth at the members and external actions, is neither true nor constant. As if a man intending to dress his garden, and purge it from thistles and such like weeds, would cut off the upper part, and leave the root, which would spring up again: so if thou wouldst chastise thy body, and let thine heart remain luxurious, it is nothing. The heart is the fountain, wherefrom springeth all evil, the root wherefrom all sin groweth.

He speaketh not of the substance but of the affections and qualities of the heart. No honest man will lodge in a filthy house, [Simil.] or drink or eat except the vessel be made clean; and God cannot abide in a foul swinish heart. Keep thine heart diligently, saith the Spirit. Since God then will be thine hearts guest, thou must guard it diligently, that others enter not in, neither lewd cogitations: but as Abraham chased away the fowls from the sacrifice, so we must chase away corrupt and evil cogitations from our soul, as vagabonds should be expelled from the Kings palace.

The heart in Latin is called cor, noted by three letters, to signify (as some think) that it is the seat of the Trinity; and therefore the portraiture of the natural heart is of three corners, answerable to the same. As a vessel of gold or silver being through long use wasted and broken, [Simil.] is sent to the Goldsmiths to be renewed; so our hearts worn by sin, must be sent to God, that he may put them in the fire, and cast them in a new mould, and make them up again. Alas, that we are careful to renew everything, clothes, vessels, and all, only careless to renew our hearts.

Renew a right spirit within me. He doubleth his suite concerning his soul, as his principal desire. There are many who desire earnestly at God for earthly things, but few are serious in seeking that best thing, a new soul. Many are careful of the outward man, and careless of the hid man of the heart, that inner man.

The spirit is right, when it is set upon the right object, which is God, but when it declineth to the world or to sin, then it is wrong and goeth astray.

David craving first that he might be purged frō his filthiness, craveth now strength of God to his spirit, that he may not wander again, but abide constant in the right way of God's commandments. For we must not only pray for a renewing grace, but for an accompanying grace, and a following grace to keep us in the way of God's obedience. The crooked and broken backed were not admitted to the Priesthood; no more are crooked or perverse souls meet for God's kingdom. Try of what spirit ye are, whether of a right or a crooked; try whether it be of God, or not. Every man's ways are right in his own eyes, but the Lord pondereth the hearts. God must cast down the old building, and build up in thee a new building for himself, that thou mayest be one of the stones of that new Jerusalem, which shall be inhabited by God.

Verse 11. Cast me not away from thy presence, and take not thy holy Spirit from me.

IN this verse he craveth two evils to be averted from him; one, that he be not cast out from God's presence: the other, that the holy Spirit be not taken from him. God cast off Saul his predecessor, and took his holy Spirit from him, and gave him over to be led by an evil spirit; David here craveth at God to be free of those two judgments. The chief thing which he seeketh after, is God's favor; from which nothing debarreth us more then sin. If any Courtier for his oversight were put out of his place (as Pharaohs butler) and out of the Kings sight, would they not think hard thereof till they recover his favor? We have sinned against God, should we take any rest till we be restored to his favor? Should we not be afraid to be exiled and cast forth from his favorable countenance, in whose presence is fullness of joy?

The face and presence of God is as the Sun, which in Summer looking favorably on the earth, quickeneth all creatures, man, beasts, the earth, whatsoever groweth, the fishes of the sea, and the birds of the air; and by his absence all are discouraged, comfortless, and lose their vigor: so while we have God's favor, we are in good case • we have light, heat, comfort, pleasure, and all things; if he hide his face, all things goes wrong; and therefore our Poet saith well,

But do you think that God can cast away his elect child? No verily, totally and finally he will not do it, he cannot do it; though we our selves and others beholding our crosses, may esteem so. The Sun may seem not to shine, [Simil.] whē it is cóuered with clouds, although it be shining: so God may seem to leave us, when he crosseth us, but it is not so. With an everlasting love have I loved thee. He loved his own who were in the world, to the end he loved them. The gifts of God are without repentance. False Christ's would deceive the very elect, if it were possible. Again, Christ saith, No man shall take them out of my hands. And Paul, Whom God predestinateth, he calleth, justifieth and glorifieth; therefore they cannot fall away finally. Which is against that damnable doctrine of the Papists, who think the elect may be reprobates. This doctrine is injurious to the whole Trinity: for the Father is greatly wronged, in that he is thought to be impotent or inconstant; who hath ordaned us before the world to glory, & that his work could be hindered or altered by any intervenient fault or sin in us, as though he would or could not remove and pardon it. And our Savior getteth no less injury by them, that one of his members can perish, and so he should have a defective body. For if any who once hath been a member of his mystical body fall away or be cut off, of necessity his body by want of that one member would be disgraced. And the holy Spirit who is the pledge of our adoption, sealing up God's grace in our hearts, and giving us that full persuasion of God's promises, causing us to cry Abba, Father, is greatly wronged, when his work is accounted nothing of, as frivolous, light and uncertain. So to speak the truth, the Papists do what in them lieth, to disgrace the holy Trinity, and advance Angels and men, in plain contempt of that glorious Godhead, which we ought so much to advance in our doctrine and writings. This is a great comfort to us, that the graces of the Spirit which we have once gotten, cannot be taken away again. For howsoever we do not feel them alike at all times, yet we have them: sin may take away the feeling of grace, but not the possession thereof. Albeit God be angry by correcting his best children, yet whom he chastiseth he loveth.

But David saith, [Object.] Blot them out of the book of life. [Solut.] It is not to be thought that David supposed they were written in the book of life, but because they seemed to fear God, and were in the visible Church, but not of her, he prayeth that God would make it known, they were never written in it. And in praying that the holy Spirit may not be taken from him, he doubteth, yea he standeth in fear of the loss thereof. Blessed is he that feareth continually. He doubteth, but doth not despair. The Spirit may be grieved by us, and so cease to work in us good things, or to let us feel good motions, but he cannot go away; for when he hath brought us to our selves, and letten us feel our sins, then he purgeth his dwelling place, and maketh it more meet, to work in such divine operations as it pleaseth him to inspire in us.

Verse 12. Restore to me the joy of thy salvation, and stablish me with thy free Spirit.

IN this 12 verse David craveth another necessary gift and effect flowing from the remission of his sins, to wit, the joy of his conscience. For the kingdom of God standeth not in external things, as meat and drink, but in righteousness, peace, and joy in the holy Ghost, saith the Apostle. For being made righteous by Christ, and peace made with God, there ariseth a wonderful tranquility in out consciences, from which finally ariseth a joy unspeakable. For all the joys of the earth could not make us joyful, unless God were at one with him: neither can all the troubles that can fall upon our outward man discourage us, if we find the joy of God in our hearts.

Nothing spoileth us of this joy and pleasure that we have in God, but only sin. For once delighting in sin, we can have no pleasure in God's service; for these two can never stand together. Therefore we must loath sin, that we may rejoice in God.

Next, ye see the estate of a Christian is not always one; joy and sorrow is intermingled: he hath a Summer of joys, and a Winter of griefs. Saint Paul had the messenger of Satan to buffet him, that he should not be exalted above measure with his great revelations. After a Christian hath mourned, he will rejoice. He who never sorrowed for sin, will never rejoice for grace. He that never mourned for the affliction, never rejoiceth for the consolation of Joseph. Mourne with them that mourn, and rejoice with them that rejoice, saith the Spirit.

The substance and ground of this joy, is the salvation of God; so God is the matter of it: and this salvation is purchased by God only. Salvation is the Lord's. Whereby he letteth us see, that the first grace will not do the turn to us (of initiation,) but we have need of the second grace of confirmation, which is the accompanying and persevering grace.

Stablish me. This stablishing is to make us sure: whereby he would advertise us of our instabilitie and vnsurenesse, if we were not yet supported. Samson was strong in grace; but being left to himself he fell. Peter bragged presumptuously in his own strength, Though all the world would forsake thee, yet I will not; yet being left to himself he fell, according as Christ had prophesied, Before the cock crow twice, thou shall deny me thrice.

Let us now take heed unto our selves, the time is come to try all Christians what is in them, and I fear our weakness will appear to the world to our shame and the dishonor of our profession. And I never saw any who presumed above others of their own strength, but they have proved the weakest soldiers, who by Thrasonicall confidence in their wisdom, holiness, constancy, and other of their virtues, bragged above their neighbors, yea contemned them, but in the end they prove cowards, presuming in pride, and falling with shame.

This is one of the most certain marks of God's Spirit, that as he is free in himself, so he giveth liberty and freedom to all his children whom he possesseth. For where the Spirit of the Lord is, there is liberty. They are not bound with the chains of sin, they are not bound with men's traditions, but they freely serve God, as the children of the house are free. The Romans were free men; as citizens brag of their freemen, and there is great difference between them and other free men, that they may use their trades of merchandize without controlment; so is a Christian, of all men, the most free. Our Savior said to Peter, Who should pay tribute, children or strangers?

But I pray you, is a Christian who braggeth of the Spirit, free to do what he pleaseth? God forbid; he is only free to do God's commandments, and to stand in the liberty which God hath given him. He is bound to keep the commandments of God, to be free from the traditions and vanities of men. So a man needeth not to brag of the Spirit, that he may say and do what he pleaseth, and always pretend the Spirit and the liberty purchased by Christ's blood to everyone of his follies; no, but that liberty hath her own bounds and circumscriptions; for the Spirit giveth us no more liberty, but that which is bound by his word.

The word jasha importeth either Savior or salvation, as Ier. 3.18. To declare that there is no true joy but in the salvation by Christ. This joy Marie had in God her Savior, Luk. 1.47. and John in his mothers womb leaped for joy, Luk. 1.44. Zach. 5.9. Isa. 60.5. Rejoice daughter Zion. This joy maketh us rejoice in tribulation, by the comforter who eateth up all our sorrows and perplexities, as fire eateth up the rust of iron. Other joys be but toys. Quicquid non est in Domino, non tam intus recreate, quam foras: What joy is not in the Lord, refresheth not so much within as without. This is the wine which Solomon commandeth to be given to the grieved in heart. And surely this joy is a foretaste of that future joy which we shall have in heaven, where there shall be no interchange of joy with sorrow, but a perpetual joy, wherein the creature • hall rejoice in the Creator, and daily find • ew causes of pleasure. At thy right hand is • leisure for evermore.

But where he desireth a restauration of this joy, it is certain that he once felt and tasted of the sweetness of God's favor and the life to come; and this sense failing him for a while, he desireth that it may be repaired and restored to him. And God justly dealeth this way with men. For when they abuse the time of his gracious visitation, he letteth them feel themselves what they are without him. Therefore he is glad to seek now with the prodigal son, a restitution of the thing loosed.

Stablish me. He craveth now the gift of confirmation; as though he would say: Albeit thou wouldst bestow all the former benefits, of remission of my sin, of sanctification, and joy proceeding therefrom, yet I am likely to lose them, unless it would please thee to confirm and strengthen me to the end. Therefore he craveth to be stablished by the Spirit; and he addeth an epithet to that Spirit, calling it his free Spirit.

Our Lord was reproached for his frequency with sinners; they called him a drunkard, because he drank with them; and a glutton, because he eated with them. Who would reprove a Physician which frequenteth with patients; and who would reprove a Preacher who haunteth and conuerseth with penitents, [Simil.] not to pervert, but convert them.

Thy free Spirit. He letteth us see, that this stability cometh by no other means but by the Spirit of God; as oftentimes he doth make mention in this Psalm. The title which he giveth to the Spirit, is a free Spirit. The Spirit is free in himself, neither can he be limited: so those who have him cannot be bounded by any human device or presumption. The wind bloweth whither it pleaseth; and shall not the Spirit have liberty to blow whither he pleaseth. No man seeth the wind, yet it bloweth and overthroweth great houses and trees: and yet they will bind the word of God. This I speak not, that I would wish any to pretend the Spirit, and allege for whatsoever thing they say a warrant of the Spirit: thus keeping that liberty to be a pretence and sauegard of their imaginations; as the Anabaptists say; but there is no warrant for such riot; for the Spirit seeketh nothing but by the word.

Neither can this Christian liberty be a pretence for Atheists, who under covert of Christian liberty do what they please, spend their time in all manner of riot. Our liberty is to serve God, not sin, from the bondage whereof we are made free.

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

NOw followeth his promise; 1. that he will be a Preacher: 2. to whom, to the wicked: 3. what shall be the effect of his labors, sinners shall be converted to God.

Then shall I teach the wicked. He mindeth not to hide his talent, but to put it forth to his masters advantage. So this is a sure mark of one who hath God's mercy, that he will not keep it private, but publish it, and make it known to others. Which is a duty necessarily craved in us, [Doctrine.] that we should be diligent to communicate our gift to the utility of the Church. Worldly men put out their money for their own advantage; and should not spiritual men put forth the Lord's gifts for his advantage?

David a K • ing, is not ashamed to be a teacher of repentance and mercy, which he felt himself. So, none in all the world should be ashamed of the holy ministry. Saint Paul saith, Vae mihi si non praedicauero, Woe be to me if I preach not the Gospel. Those who are ashamed to preach & publish their sins, let them be ashamed to sin.

Thy ways. But what is his text he teacheth, thy ways, not men's traditions, which can in no wise either assure or pacify the conscience. David was not so bold, to put in his ways with God's ways. God's ways are the ways prescribed in his word, which are perfect, just and holy ways. But when men will bring in the altar of Damascus, opposing it to the true altar, they remember not that God brought leprosy on the Kings sace, till he was expelled out of the Temple. This is a rule to Princes, that they teach the people, and make them to be taught only the ways of God; and bring not in men's traditions, and make a mixture of them with the holy Scriptures, which here David shunneth.

But whom teacheth he? The wicked, sinners, those who are in the very bonds and hands of the Devil, these be the proper matter upon which God's word worketh. Hypocrites set not by such lessons, but poor miserable creatures, who see by the word that they are worthy of hell, then they are touched with a remorse, and would be very glad to go to heaven. So the physic is lost, which is not bestowed on such as are sensible of their own sores.

And sinners shall be converted unto thee. He persuadeth himself that his doctrine shall be effectual, forasmuch as it shall work the conversion of sinners. O the wonderful power of God's word, that it can do that which all the world could not do. It is the arm of the Lord: To whom is the arm of the Lord revealed? saith Isaiah. It is the power of God to salvation, saith Paul. No doctrine can work faith in man, but the work whereto it persuadeth him, not forceth him.

Conversion presupposeth aversion. The use of the word is to convert them that are averted or perverted; as the shepherd bringeth home the wandering sheep. Which clearly argueth the necessity of the word and teachers thereof; so profitable, as without which, sinners cannot be converted to God: for no other instrument can convert them; and they cannot convert themselves.

This teacheth Ministers to be diligent in their calling; if they would shine as stars in heaven, they must labor to convert sinners.

Verse 14. Deliver me from blood, O God, which art the God of my salvation: and my tongue shall sing joyfully of thy righteousness.

HAuing before so often begged pardon for all his sins in general; he now particularly confesseth which of all his sins grieved him most, which he setteth down to be innocent blood, and therefore he craveth to be delivered from the burden of it, from the terrors of an accusing conscience, the cries which it sendeth up to God.

This verse hath a petition and a promise. In the petition two things: 1. of whom he beggeth this petition: 2. what he seeketh to be delivered, from blood.

O God, the God of my salvation. His doubling and repeating the name of God, showeth unto us, that he taketh hold on God with both his hands; and it declareth his vehemency and earnestness in his suite at God, that he might be delivered from that blood. And all his suites he directeth only to God. Foolish Papists, God help you.

When he calleth him the God of his salvation, he clearly showeth to us, that he hath no salvation either of his body or soul, but only of God, who will not give his glory either to man or Angel.

When he saith, My salvation, he applieth salvation to himself, and doth not imply and infold his salvation in generality, thinking it presumption to certify himself of his salvation, (as the Papists say.) For what comfort can we have in life or death, if we be not persuaded of God's mercy and favor: not that we presume of our merit, but persuading us of his majesties constancy and truth.

Deliver me from blood. His petition is to be delivered from blood • , both from the guiltiness which he had contracted by his murder, as from the terrors of his conscience, as also from the punishment threatened by Nathan, that blood should never depart from his house; and finally from future blood, y ^t he never fell into it again: as God delivered him from the blood of Nabal by Abigail. And this is a great delivery, that we do not evil; as we ate commanded to pray, Deliver us from evil, that we commit no sin; and when we have done evil, it is a great deliverance when God freeth us of the guilt of it, the condign punishment. But our greatest comfort is, when we are kept from doing of it, as Joseph and Susanna; and it is God's greatest honor when we are delivered from the punishment which we have deserved for committing such evils.

From blood. He both committed adultery and murder; but he is more touched for the one then for the other. Adultery is evil because it defileth and defaceth God's image in man; but murder destroyeth his image. And there is no sin more odious in the sight of God then blood: for which cause he banished Cain from his presence; he destroyed the first world, which was full of cruelty; he removed Saul from his kingdom, who slue the Priests and the Gibeonites; he removed the Crown from the house of Ahab and dogs licked his blood.

Kings should pray with David, to keep them frō the blood of innocents; for blood shall be in their house. And often those who live in blood, die in blood, and make a bloody testament; according to that of the Poet:

The word in the original is bloods, in the plural number. For such is the atrocitie of that sin, that one is weightier then a thousand weights of Lead. So soon as it is shed, so soon doth it defile the shedder, as the purple dieth the cloth. It seemeth well coloured when it is shed, but within a little time it becometh so thick and black, that a man would abhor to behold it; therefore it is called bloods. The Lord in the Levitical law forbad his people to ear any flesh with the blood; that the detestation of beasts blood might make them so much the more to abhor the blood of man, wherein his life standeth. Blood hath a cry: The voice of thy brothers blood crieth. Who so shedeth man's blood, his blood shall be shed, which is either by the justice, or by revenge and repaiment. The auengers of blood are admitted by the law.

Now men's hands are full and foul with blood. The earth is drunken with blood. In her wings there is found blood. Polluted with blood. Lam. 4.14. Bull of blood, Ezek. 9.9.22.2.23.27. Blood hath touched blood. Hos. 4.2. Joel complaineth of them, that they shed innocent blood. Micah, Nahum, and Habakkuk, pronounce a woe to them that shed innocent blood. And Christ bringeth together all the blood shed from Abel to Zechariah. The Jews bought Aceldema, a field of blood. Their feet are swift to shed blood The third part of the sea shall be blood. God will revenge the blood of the Saints. So I see from the beginning of the world to the end thereof, innocent blood hath ever been, is, and shall be shed, but namely the blood of God's dearest children.

Let us then think it no uncouth thing, when we see innocent blood shed so abundantly, that the streets of Jerusalem are filled, and like to be more filled with the blood of God's Saints.

And my tongue shall sing joyfully of thy righteousness. He promiseth to be thankful unto God: for it becometh righteous men to be thankful. Sin took away the use of his tongue, now grace restoreth it.

The tongue is a noble instrument, and as it were a bell hanging in a high place. It is a shame it should not be occup • ed in sounding; and much more shame that it should be ill occupied in sounding evil things. It is best used when it soundeth God's praises, who formed it. As the golden bell of Aaron's garment sounded, so should our tongues sound God's praises, if we be his Priests.

This condemneth two sorts of persons; one, who never speak anything to God's honor, thinking they are well discharged when they do not openly blaspheme, or speak vile speeches out of the filthy groves of a polluted heart, although they hear others, and cannot open their mouths to rebuke them, being ashamed to speak for the Lord, and glorify him by maintenance of his truth.

The other sort is more to be condemned, who open their mouth daily to lies, blasphemies slanders. But be assured, that if for every idle word we are to be countable, much more for every wicked speech we shall be answerable to God at the last day.

Shall sing joyfully. He is not content to say, shall speak. For the more vehement intention of the mind kindled up with joy, maketh the tongue to burst out in Psalms, hymns and spiritual songs, to stir up thy self, and provoke others with greater delight and pleasure to praise God.

This sweet singer of Israel answereth to his name, when he singeth sweet songs and ballads to the praise of our sweet God. So much in this are those to be condemned, who sing profane baudie songs, to the dishonor of God, and offense of his Church.

Of thy righteousness, that is, not of his justice in punishing him, but of his righteousness in covering his iniquity. For which Christ is called, God our righteousness. So he would be unrighteous and deny himself, if he should deny us mercy: so sure is our salvation, which is our great comfort. We must praise God for all his benefits, whereof we are less then the least; and if for the smallest, much more for the greatest, even that work of our redemption by Christ, that he is made our righteousness to save us, when we had nothing of our selves, and knew not our danger, he prepared a salve for us before we were wounded, and the remedy before our danger. If we were sick, and had received health; poor, and were relieved, would we not thank God, and think our selves obliged to him, as we are: but seeing he hath delivered us • rom our sins, and from hell, have we not • he greater cause to be thankful; for the greatest benesits deserve the greatest praises.

Verse 15. Open thou my lips, O Lord, and my mouth shall show forth thy praise.

HE promised in the former verse to sing joyfully of God's righteousness; now he bethinketh himself that this is not in his own power, but it must come from God. That as his faith and repentance was of him, so his thankfulness must also proceed from him. So there is no temporal or spiritual gift, which doth not come from God. He worketh in us velle & perficere, to will and to do.

The tongue was consecrated before to God; now he presenteth his lips, another instrument; and at last the mouth it self, which containeth both. Seeing God hath given to every member the own faculty and power, it is good reason it should be vied to his glory. God hath given thee a tongue, mouth and lips, for no other end but to proclaim his praises. And cursed is that man (if he repent not) who soundeth anything with his tongue, but God's honor.

We see further, that we are all close and bound up by nature, except the God of nature enlarge our hearts with his love, and fit our mouths with his praises; God hath the key of his lips; he can make infants and sucklings proclaim his praises; yea he can open the mouth of Balaam's asse to utter his praise. Augustine thinketh non posse laudare Deum sine ipso, qui non ipsum habeat, qui se adiuuet, that God cannot be praised without himself, he who hath not him to help them.

Moreover observe, [Doctr.] how sorrow for sin will break forth the dumb mouth to speak for God's mercy. I read of Croesus his son, who seeing a traitor going about to murder his father, though before he was always dumb, began to speak and cry pitifully: why should not we when we see that God is wounded with our sins, once at last begin to cry.

[Object.] But there ariseth here a question, whether by our praises God's name may be more amplified? [Solut.] I answer with that worthy servant of God, M. Robert Rollock a holy man writing on this Psalm, Deum in se esse perfectissimum, that God is most perfect • n himself, without the work of any crea • ure. The Father glorifying the Son, and • he Son the Father, the Father and Son the holy Spirit, the holy Spirit the Father & the Son. But yet will be glorified by the creature. Because he is just, his righteousness craveth, that the creature should acknowledge the Creator, whose felicity standeth in this, that he should reverence his Maker with all dutiful service; he craveth it more for our weal, then for himself. Think ye that God can be either worse or better for our praises; but we our selves are then best, when we have grace to praise him.

Philip finding Nicanor detracting him, relieved him from his necessity, and then he began to praise him; wherefore he said, Videtis esse in nostra potestate & been & male audire: Ye see it is in our power both to be well and evil thought of. But God is not so, he careth not for our praises, and our obloquies do not touch him; he is so far from the one and the other. We can neither augment nor impair his dignity, speak what we will or please, we may do our selves evil, him we cannot offend.

Sin taketh away the benefit of our tongue, that we become dumb, and cannot praise God, till he forgive us our sins, and then we shall speak; and although we would speak, God thinketh nothing of our speeches, until we be reconciled to him. What hast thou to do to declare mine ordinances, and to take my name in thy mouth, seeing thou hatest to be reformed? But woe to the tongue, mouth and lips, which are not employed in the service of God that made them, to proclaim his praises: and double woe to them who employ them to his dishonor; for they shall say, would God they had been rather dumb, and could have spoken nothing, then to have spoken to the dishonor of that Majesty which made them.

Verse 16. For thou defirest no sacrifice, though I would give it: thou delightst not in burnt offering.

NOw toward the end of the Psalm he is bursting forth in thankfulness, setting down the sacrifice which the Lord would not have, to wit, external sacrifices; and declaring that which he would have, a contrite heart. Sacrifices of old comprehended all God's worship. For the burnt offerings and sin offerings represented Christ's blood. The thanksgiving offerings, peace offerings, the incense, the thankfulness of the Saints for his benefits; and what of all these, he was wearied with them, when they were not mixed with faith and repentance. Nazianzen saith,

Then if God delight not in sacrifices which were commanded by himself, what careth he for trifles invented by men, of which he can have no pleasure. His delight is not in outward sacrifices at any time, if they be alone. I will have mercy (saith he) not sacrifice; much less doth he respect the sacrifice of the Mass, having no warrant in his word; neither yet of our prayers and praises, when we do but pretend religion, not serve God unfeignedly. Away with all our offerings, if we offer not to him that which he craveth chiefly, to wit, a penitent heart.

Lorinus observeth well, Sacrificia non operari per se peccatorum remissionem posse, sed tantum represent are & praefiugare sacrificium illud vnicum redemptoris: that is, that the sacrifices of old could not work by themselves remission of sins, but only did represent and prefigure the only sacrifice of our Redeemer. Then, as he saith truly, their sacrifices ex opere operato, by the external working of them, cannot give remission of sins. What reason then hath he to affirm that the Sacrament of the New Testament conferreth grace by the very external giving thereof; seeing that same thing was prefigurated by their sacrifices which is represented by our Sacraments, that is, Christ's blood both in Baptism and in the Lord's Supper.

Verse 17. The sacrifices of the Lord are a contrite spirit: a contrite and broken heart, O God, thou wilt not despise.

WHen he hath removed that which God misliked and refused; now he placeth that which God liketh and receiveth, that is, the sacrifice of a contrite spirit. In the plural number called sacrifices, that is this one for all.

A broken heart, is such a heart which is humbled through a sight and sense of sin. For it is needful, that as we have worn our heart by sin, so our heart should be worn again by repentance and sorrow for sin, and that we should take pains to subdue our hearts and all the thoughts thereof, and bring them captive to God's obedience.

That is that poor spirit of which Matthew speaketh, & Isaiah speaketh of the spirit that trembleth at God's word. This caused David to put the word sacrifices in the plural number, that he might express the better, that one contrite heart which is the sacrifice of repentance alone sufficeth for all legal sacrifices. If he had said that a contrite heart, is a sweet smelling sacrifice, they might have excepted y ^e so are many others, as the papists do mixe their works with the grace of God. But David excludeth purpossie all sacrifices, and showeth, that what ever sacrifices God respecteth are comprehended under a penitent heart, believing in Christ's blood, and seeking mercy for the same.

This sort of people are called mourners in Zion, who mourn to God for their own sins, and the sins of the people, who pour out their heart with their tears to God, who do lament for the affliction of Joseph. Oh, what cause have we to lament this day for our sins, and to break our hearts for the persecution of the Church in every place. Let our feasting be turned into fasting, our laughter in tears. Mourne with Jeremiah for the desolation of Zion.

A contrite and broken heart thou wilt not despise. Here he encourageth the penitent sinner; who may be affraied to appear before the Tribunal of God, in regard of the conscience of his sin, and be feared that God will not accept him, howsoever he be humbled. Him here he encourageth, God will not despise a troubled heart, yea rather he will like it and manifest his skill in healing and comforting it. To which agree all those places in Isaiah which comfort the Church, those sweet inuitations of Christ to the laden and weary, to come unto him, and to those that were athirst, and he that calleth upon us, will not reject and cast us away.

The Lord is nigh to them that be of a contrite spirit. Psal. 144.8. Who speak to him in the bitterness of their soul. Job. 10.1. Crying like the Dragon or Ostrich. Mich. 1.8. Who cry wonderful being ouercomed by the Elephants. As Saint Jerome saith, who slay their affections, and offer them as a sacrifice to God, as the Magdalene, Peter, other Saints, who forsake their former lusts, and say with a certain young man, who being temped by an harlot, and seeming to be ignorant who she was, she said ego sum, it is I, he answered, ego non sum, it is not I, for he was converted by repentance.

If thou would prevail with God, give him thine whole heart, if thou do anything for God do it with thine heart, seek him with thine whole heart, love him, fear him, pray to him, turn to him, obey him with thine whole heart. Deut. 10.12. Rom. 6.17. Ier. 32.40. Joel. 2.12. Psal. 119.145. Their heart is divided saith the Lord of host, now shall they perish. God is one and undivided, and craveth an heart, one, and whole in affection, and rent only by dejection, nothing can break God but a b • oken heart. The string can bow the bow, the fire can temper and molifie the steel, the goats blood the adamant, and the heart contrite can move God saith Mantuan in these verses.

Finallie, observe that albeit repentance doth make a contrite heart, and as I said before we should take such pain on our contrition, that we should not let any thought of our heart escape unrepented & mourned for, yet, the only hammer which must burst our souls is the word of God, which bruiseth the rocks of a stony heart, and maketh an heart of flesh. And as out of rags being bruised is brought forth fine paper, so is a troubled heart bruised with sorrow for sin turned into a gracious subject, whereinto God may work and write his law. And as the pool of Bethsaida being troubled, brought health to men's bodies: so doth the conscience afflicted by God, bring certain health and salvation to soul and body. Saint Ambrose saith that repentance is so difficult and hard a matter, that he hath oftener found mo who lived innocently, then who did truly repent. It is written of Augustine, that he caused the psalms of repentance to be put on the wall over against him, before he died, and reaped abundantly reading them ten days; at which time none came to him but either the phisitians or his refreshment. Seeing therefore God liketh this sacrifice of a contrite heart, without which none other thing will please him, let us take the bests of our affections, separate them from their old pleasures to God, bind them by the cords of the word, lay them down at his feet, and slay them, and that sacrifice shall please him, offer thyself a living sacrifice and be assured God will accept of thee; and never reject thee not thine offering, other sacrifices die being offered, but we by offering our selves to God yet live.

Verse. 18. Be favorable unto Zion for thy good pleasure: build the walls of Jerusalem.

HE hath prayed for mercy to himself, now he prayeth for the Church, which he hath offended by his sin, and upon which he had brought such evils, that it would please God to be merciful to her, build up her walls, and repair her ruins.

No man can truly pray for himself, unless he pray for the Church also; as David doth in many Psalms. If a man be a sensible member of the body, it is not possible but the evils which befall to any one member (let be all) touch not him to the heart, as it were done to himself.

In this verse are three things contained, first, for whom he prayeth, for Zion and Jerusalem, secondly, what he suiteth, God's favor, thirdly, out of what ground, for thy good pleasure. But before we enter to any of these particulars, we have some generals necessarely to be marked.

First, that the chief care of Princes should be the weal of the Church.

The Church is as the heart in the body▪ which being troubled, of necessity the body must be in danger: if ye love your head keep your hear. The Church nurisheth the heart blood of Christ in her bosom, the res • of the members have also their own of fices, but she hath the chiefest office, being the most noble part; and who should maintain her more, then the head, wh • hath all the senses infixed therein, an • from which all the members, sinews an • veins take their life. And what greater honor can they have, then to be nursin • fathers of the Church. If a king concredi •• his child and his first borne to be nourish • by any of his subjects, may not that subie •• think he hath gotten great honor, [Simil.] an • may expect for his travel great commod • tie: and when a king hath received God's first borne (for Israel is his first borne) in his custody, may he not think he hath gotten great glory; and if he neglect his first borne, shall he not receive great infamy. Those who are greatest officers in a kingdom, as Chancellor, Chamberlane, President, Secretary, and men of estate, are in greatest estimation and credit; and shall not great men think they are greatly obliged to God, who hath made them administrators of his kingdom, whose standing is the weal of the Church, the principal estate of their Common-weal; if it stand, then they stand; if it fall, they fall, for their subjects obey them more for conscience, then for any terror or fear of their laws.

Then it is best for them to be religious, and to propagate holy religion, for their own standing.

The ancient Romans, Lacedemonians & Athenians were most careful of religion, because they affirmed that they wrought more by devotion, then they were able to do by the sword. This was their good po • icie, as Plutarch amplie reciteth in his History.

Then when Princes innade religion, and draw the people to atheism, see if they be not gratest enemies to themselves, to their estate and posterity. The Turk and other polititions may give Christian princes sufficient proofs of this my assertion, as also if examples of David, Solomon, Josiah, Ezechia, Constantine, Theodosius, may move them, whose posterity hath brought eternal renown unto them, and if not, let Julian affray them, and wicked princes like unto him.

The care of religion, and to be a religious prince, is the greatest safeguard to a prince. For religion hath God's maintainnance; and God hath shown his mighty hand for Ezechia against Sennacherib, and for David against all his enemies; for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies; and for our dread Sovereign Lord King James, against all the horrible and monstrous designs of his enemies.

Princes maintaining religion, bring great wealth to themselves and to their subjects, as Solomon did, when gold was as dust, and silver as the stones.

Next, the Church being under continual danger should be helped by princes. Since the Church is the princes depositum, which God gave to their custody, they ought to have a chief regard of her. The fatherless widow and orphans are concredited to them, much more they should defend the Church, because the devil and his instruments and her fight against her, and who should maintain her but princes, who are set in authority only for her cause, to debate and take her part against all the world. Her enemies are more then notorious, she was never at rest, her enemies are assaulting her continually; hell hath broken loose against her in these latter days; princes have put their diadems on the horns of the beast; people are raging. And seeing that eternal spouse of God is so hated of the world, should not princes with David procure her welfare even to their uttermost.

Princes must by prayer and power support the Church. Prayer hath more power then armor. Therefore princes who would fight well, must pray well. Moses did more with his hands lifted up to God, then Joshua did with his sword. Israel wrestled with God, & gat his name by prayer: for otherways he could not have prevailed with such a majesty. Therefore princes who be athiests, can neuet be good to the Church: and no marvel, because they know not what prayer is. Wicked princes cannot abase themselves so low as to pray to a superior; but David who will be renowned forever, not only prayeth, but biddeth the people pray for the peace of Jerusalem. In a word, the chief armor of the Church, and all Church wardens, and Church defenders are spiritual. Arma militia non sunt carnalia: The weapons of our warfare are not carnal, but spiritual.

Be favorable unto Zion. He prayeth for Zion and Jerusalem, this is a novelty, should the king pray for the Church, I think the Church should pray for the king. Yea, but this king thinketh that all his prosperity standeth in the weal of the Church, and therefore he, as the most principal member thereof, prayeth for her.

The Church is represented by the names of Zion and Jerusalem. Zion was the mountain upon which the fort and Temple were built; Jerusalem was the city. But these two have spiritual interpretations, being shadows of things to come, as all the Fathers confess. Zion was a mountain in the holy land, which the Lord loved more then all mountains. He might have chosen Olimpus for height, Basan for fatness. And what was Zion, it is to be seen yet, there are many bigger, stronger, and fairer mountains in Scotland, then was Zion. (I will compare it to Authur -seat, at Edinburrough) how cometh it to pass that the Lord chooseth it before all mountains? What, but because he loved it, and made it a place of his habitation; there he built a Church, out of it he will let the law, yea the Gospel came to all nations, mount Zion is a place so firmly fixed by God's providence, that it shall never be moved. So is the Church a number indeed obscure and base in comparison of other people; but so sure by his power, that the gates of hell shall not prevail against her, for Zion is a watch tower, specula, and the watchman of Israel standeth on the top thereof, & who can take it or do it wrong, she seemeth weak in comparison of mighty mountains who leaped and scorned her, yet she standeth and they are all fallen: for they exalted themselves by their pride and power, but she abideth strong, by the strength of God, and the arm of the Almighty.

We have now left mount Sinai which is in Arabia where was earth quake and thunder, and are come to mount Zion, the Church in the Gospel, where is peace and grace. So our estate is better then theirs was, firmer then theirs, for God hath chosen it to be everlasting. What do ye then think of those persecutions and nouations in the world; nothing for the Church but extremity; her enemies are seeking to root her out: but let these murders of Cain's seed, beware of themselves, let God root out their seed. Our mountain is fixed by God, which cannot be moved, and that little stone which came out of the mountain without hands, shall bruise that golden image in pieces. Therefore let us build our selves upon mount Zion, and not on the sand of man's inventions, that we stand in the evil day, and be approved of God, rejoice therefore daughter Zion, for thy foundation is in heaven; they shall invade heaven, and pull Christ from the right hand of his Father, before they overthrow thee. Let them build up their tower Babel, but God will confound their languages, when the gates of hell cannot overcome her, the sword of princes, shall destroy her.

Jerusalem. The name Jerusalem importeth a vision of peace, a vision or a sight, for there is neither sight nor light in all the world but blindness and ignoran •• ▪ as there was no light in Egypt fo • three days, but a palpable darkness, except among the Israelites in the land of Goshen: so there is no knowledge of God, or Christ the light of the world to be found in all the earth, but in the true Church of Christ. Then as there is a great difference betwixt a blind man who seeth nothing and a seeing man, as great difference is there betwixt one who knoweth Christ, and an ignorant.

These ignorants, blind leaders of the blind, do not see this peace of Jerusalem; This peace is only in the true Church, it groweth where grace groweth, which two are inseparable, grace and peace was the salutation of Saint Paul, which he wished to all the Churches, this peace is first with God, by the peacemaker Jesus Christ: next, in a tranquility of the conscience after reconciliation: and last, with all men. There is no peace to the wicked, saith my God. Therefore dwell in Jerusalem, and ye shall see peace.

Be favorable. 2. What he craveth to the Church; even that God would be favorable to her, and that he would build up her walls, as he saith in the 132. Psalm, Peace be within her walls, and prosperity within her palaces. The Church have palaces, for peace, and walls for war, he prayeth the Lord to bless her in both, for neither can the Church of God flourish in peace, neither be victorious in war, unless God bless her in both estates.

To be favorable to Zion, is to give her tokens of his good will and of his comfortable assistance. [unspec 1] This is a token of his favor when he giveth her good governors and heads, both in Church and policy. And again, a sign of his wrath when he giveth her such as Saul and Ahab, wicked and evil governors.

[unspec 2] The next token of his favor is prosperity, when the Gospel hath free passage, the worship of God is enlarged, heretics are put away, true teachers are diligent and vigilent.

[unspec 3] Thirdly, when unity is in the Church, and all are in one mind, then God is among them; but when God hath casten them off, all are rent and spoiled, religion decayeth, heritiques increase, Satan hath gotten the upper hand, God's Church is miserablely spoiled by wolves and foxes, troublers of the Lord's vine.

Build the walls. The second part of his prayer is for the walls, that they may be built, for Jerusalem is not only a city for peace, but to be prepared for war; she hath not only palaces, but castles, towers, fortresses, and walls; and therefore David craveth that these might be built up again.

First see, what are these walls. Secondly, whereof they are built: Lastly, who is the builder.

What are the walls. The Church of God is a fortefied town, which must have defences to resist the enemy, for the devil and all evil men, princes, wise-men, gentiles, Jews are conspired against the city of God: therefore God fortifieth his city with all necessary defences which may hold out the enemy.

The walls are too fold: invisible, the protection of God, which the world seeth not, for the Lord is a wall of brass about his Church to repel her enemies, and a wall of fire to burn them, also he hath his Angels who pitch their tents about his holy and chosen ones, there was horses of fire compassing Elisha.

The outward and visible walls are made of a number of lively stones, compacted together by the mortar of love, strongly resisting all the enemies of the Church, for that unity of the Saints strengthen them by the power of their God. Boni enim ciues mania cinitatis, good citizens are the walls of the city. And upon these walls compassing them on all sides be bulwarks, whereupon are set the canons of the word of God, mighty in operation, destroying the enemies; & the censures of the Church, namely excomunication, which being lawfully led, is of greater power to subdue the enemy and resist him, then all the power of civil authority.

The sins of princes and people make great gaps in the walls, at which the devil and enemies of the Church and wolves enter and destroy the Lord's vines. They with Tobias and Sanballat stay the building of these walls, and are striving to build the walls of Jericho, which were forbidden by Joshua to be redefied under a great curse, which lighted on Hiel the Bethelite in the days of Ahab; pity is it to see the princes of this world so much enfeebling Jerusalem to strengthen Jericho.

David crieth to God that he would build them, whose power is greater then all the worlds, who as he hath invisible walls of his protection, so he hath outward defences to maintain his Church, he is master of it, yea master builder, and sendeth forth servants whom he strengtheneth for the building of his work. I see many pulling down the walls, yea with Edom in the destroying of Jerusalem, crying sack, sack, raze, raze up the foundation. Few with Nehemiah mourning for the ruins of God's house in all parts, and helping to restore them. Let us therefore go to the God of David; who albeit he was king of the town, and began to build the city and walls, and laid materials to the Temple, yet he knew that the laborers wrought in vain, unless the Lord of heaven built the city, Lord repair the decays of thy Church, for thy Christ's take.

For thy good pleasure. He findeth the ground of all that perfection to be in God himself and his good favor, and not in men or their merits: for as the whole building of the Church is the only work of God; so is the reparation of her ruins only belonging to himself. Men might have built with stone and brick the exterior walls, but it is proper to God to build his spiritual Church. And this is a token that God hath pleasure in his Church, when he is building it, sending good builders; materials of spiritual graces, fortifiers, as Cyrus and Darius good Princes, Nehemiah, good governors, Esdra and good Priests. And our obedient and careful people; who do take the sword in one hand, and the instrument of building in the other, that the Lord's Jerusalem may be edified. But when his favor is departed, then in his wrath, he giveth Princes, Governors, Nobles, Preachers, and people who strive either to hinder the building, or to pull down the building, to build up Jericho, and cast down Jerusalem. David he craveth that God may be favorable according to his good pleasure, for the building of the Church dependeth upon God's good will and pleasure; who when he liketh his Church, can advance her, and when he is displeased with her cast her down. It appeareth evidently now that God is angry with his Church in all parts of Christendom, when he is pulling down, and not raising up his Church, we have provoked his wrath against us; and his soul abhorreth our hipocriticall profession, and our wicked conversation.

Verse. 19. Then shalt thou accept the sacrifices of righteousness, even the burnt offering and oblation: then shall they offer calves upon thine altar.

THis is the promise of thankfulness to God, wherein is set down a correspondence or restipulation betwixt the people who shall offer sacrifices, and God who will accept them. And God's service then goeth well, when we offer willingly, and God accepteth gladly.

Then. Mark the time, when God hath been favorable to his Church in forgiving her sins, then he will accept the offerings. For pray what ye please, and distribute to the poor, if God do not like of it, all is in vain. Cain offered sacrifices, but the Lord accepted them not, because he hated his cruel heart. Abel offered in faith and was accepted.

But how shall ye know if your offerings be acceptable to God, seeing there is no fire to fall down from heaven, as that which burnt up Elias sacrifice? Ye shall know that albeit an elementarie or material fire falleth not down, yet the fire of the Spirit falleth on our hearts, the fire burning up the dross of our corruptions by unfeigned repentance, warmeing our hearts with the love of God, kindling our hearts with a zeal of God's glory. This is the fire which will fall down from heaven upon our souls; which sensibly we feel, if the Lord hear our prayers.

The sacrifices of righteousness • Some expound these offerings to be such as agree to his will. I reverence their judgment; but I see not how that exposition can agree with the text. But it may be expounded of that righteousness which we ought to do to our neighbors, as we offer a sacrifice of a contrite heart, the calves of our lips by praises, and these are the sacrifices of righteousness by our hands, so that heart, tongue, hand, should be all offered to God, for God liketh well of righteous dealing • that our hand be not defiled with thirst, covetousness, oppression, which if we sacrifice to Satan by sin, let us not lift to God by prayer, but lift up pure hands, wash our hands in innocence and then compass God's altar.

It would seem to be some differenc, where God said, [Object.] he would have none of their sacrifices, and now they promise sacrifices? Indeed if the sacrifices be only external, [Solut.] what accounteth God of them, if they want mercy and righteousness, for he will have mercy and not sacrifice. Therefore let external and internal worship be conjoined, and then God will like best of it: but being separated from spiritual offerings, it is abominable and a burden to the Lord.

The sacrifices of righteousness are those which be lawful and are commanded by God.

They shall offer calves upon thine altar. The calves are the calves of the lips; the alter Jesus Christ, who was both represented by the brazen altar, and by the golden alter. For no sacrifice or prayer could ever be acceptable to God, unless it were offered upon Jesus Christ, for he is sacrificium; sacerdes, et altare; Augustine saith, he is the Priest, the Altar, and the Sacrifice; the offer • r, the thing offered, and the altar upon which it is offered.

All the mosaicall altars are abrogated, because the sacrifice is made. The heathenish altars have no place; The popish altars are abominable, after the apish imitation of the Jewish altars, they would offer that incrementum sacrificium • issa; without any warrand of God's word. It is enough for us to offer, not Christ to the Father, but our prayers by Christ to the Father, who will smell asweet savor of rest, of all our petitions and thanks which are presented upon Christ, and for thirst of him. Lord keep us from the altar of Damas • us, and let us offer all our offenses upon Jesus Christ, with whom we shall be very heartily welcome to God Amen.

The Title. A Psalm of degrees.

O F the Psalms there are fifteen called Psalms of degrees, or cantica, maaloth of assension, whereof four are assigned to David, and one to Solomon. Why they are thus entitled, it is controuersed upon, some think them to be thus called, because there were so many steppes in the Temple of Solomon whereby men ascended; as Augustine in his hundred & fifty Psalm, whose opinion Bellarmine citeth. But apparently they have not taken their name from this, because in David's days not so much as the Church was built. Others be of opinion that it was after the people came from Babylon, which is as light; when that captivity was so many hundred years after their death. I think the Hebrew word would rather be referred to the tune and notes, which should asend in sing • ng, and be swift in high notes, being so excellent, and so easy to be sung. The allegory is not to be neglected, that we should by singing them, ascend from this earth to that heavenly Jerusalem in our affections.

Bellarmine thinketh this Psalm should be sung for the souls of those that are in profundo, in a deep place; who desire to arise and get God's mercy. But who doth not see (except he be blind) the heretics error. What: doth he know whither such have repented, whether they have confessed their sin or no? For thousands dies without confessing them. If their sin be mortal they go to hell (say they) wherefrom there is no redemption.

The form of prayer then, seeing it hath no warrand in the word, it should be rejected as serving to no use, and no credit should be given thereto. This Psalm was made many hundred years before purgatory was invented, for purgatory was after Christ; before Christ's days there was none, as they themselves confess. And in this Psalm there is not one word that can give the smallest warrant to that devilish and foolish invention. Let them sing their De profound • s as they please, they do themselves no more good then they do to others, and that is none at all: only they spend some idle hours, and gain somewhat to themselves.

The substance of this Psalm.

In this Psalm is contained an earnost and ardent prayer of a troubled heart: first for mercy to his sins; and next, for deliuerence therefrom: and last, an exhortation to all men to hope in God, because he will be a continual redeemer of his people, and can find means to deliver them from all their sins and iniquites.

The parts of the Psalm.

In the first four verses is contained his temptation, by commemoration of his prayer, which he conceived when he was in greatest peril. Next, by form of transitation he affirmeth that yet he will depend upon God and his word, in the fifth and six verses. And last, he recommendeth this same hope to the Church in the last two verses, with a bold assurance of the favor of God toward his chosen.

Verse. 1. Out of the deep places have I called unto thee O Lord.

OVt of the deep places. In this verse he setteth down. First, the place from which he spoke, de profundis, out of the deep places. Secondly, the form of his prayer, I called. Thirdly, the person to whom he prayeth, To thee, O Lord.

By the deep places. (as all the ancients consent) is meant the deep places of afflictions, and the deep places of the heart troubled for sin. Afflictions are compared to deep waters. Psalm. 18.17. He drew me out of many waters, save me O God, for the waters have entered to my soul. Psalm. 96. And surely God's children are often cast into very desperate cases, and plunged into deep miseries. To the end they may send out of a contrite & feeling heart, such prayers as may mount aloft, and pierce the heavens. When we are in prosperity, our prayers comes from our lips; and therefore the Lord is forced to cast us down, to the end our prayers may come from our heart, and that our senses may be wakened from the security in which they are lying. Albeit the throne of God be most high, yet he delighteth to hear the petition of hearts that are most low; that are most casten down by the sight of sin. And there is no affliction, neither any place so low (yea if as low as the belly of the whale wherein Jonah lay) which can separate us from the love of our Lord, or stay our prayers from coming before him. Those that are furthest casten down, are not furthest from God, but nearest unto him. God is near to a contrite heart, and it is the proper seat where his Spirit dwelleth, Isa. 62. And this way God dweleth with us, as men do with such houses as they are minded to build sumptuously and on high, for then they dignity deep grounds for the foundation. Thus God purposing to make a fair show of Daniel, and the three children in Babel; of Joseph in Egypt; of David in Israel, he first threw them into the deep waters of affliction. Daniel is casten into the den of Lions. The three children are thrown into the fiery oven. Joseph is imprisoned. David exiled. yet all these he exalted and made them glorious Temples to himself.

Mark hereby the dullness of our nature, that is such, that God is forced to use sharp remedies to awaken us. Jonah lay sleeping in the ship, when the tempest of God's wrath was pers • eing him God therefore threw him into the belly of the whale, and bottom of the deep, that from these deep places he might cry to his God.

When therefore we are troubled either by heavy sickness, [Use.] or poverty, or oppressed by the tyranny of men, let us make profit and use thereof, considering that God hath casten his best children in such dangers for their profit; and that it is better to be in deep dangers praying, then on the high mountains of vanity playing.

By the deep places may be understood also an heart deeply wounded with the consideration of sin and God's justice, for God will not accept such superficial and scrufe prayers, which come only from the lips, and not from a contrite and broken heart. Anna the mother of Samuel, out of the bitterness of her heart poured out her soul before the Lord. Moses albeit he spoke not at all, yet the Lord said unto him, Why criest thou: for out of the deep places of his heart he called on God. Will not God cast back the dung of those foolish prayers in their faces, who think to be heard by their much babbling, and idle repetition of an uncouth language which they understand not, or numbering their beedes: as though God could be pleased with such foolish and childish toys, which come not from faith (because they lack knowledge;) nor yet from repentance, or a sorrow for sin. Let not men think to find mines of gold or silver, in the streets, [Simil.] no, they must dignity into the bowels of the earth for them. So, let us not deceive our selves thinking God's favor may be gotten everywhere, for in the deep places it is to be found.

I called upon the Lord. The person upon whom he calleth was the Lord Jehovah, one who only both might, as omnipotent, and would as most loujug hear him. Whom have I in heaven but thee, and in earth none beside thee. If Christ were not only sufficient, to whom and by whom we should pray, we might seek for others; but seeing he is sufficient, and none other, what folly is it to pray to any but to him. God differeth from kings, kings are not able to do all the duties of their office to their subjects; as Moses although endued with extraordinary graces, for his ease had seventy joined to him to be judges of the people; and therefore we must address our selves to the kings officers to end our business. But our God is infinite, and willeth all men to come to him, Come to me all ye that are weary and laden. To add to a thing perfect, is to diminish it; as to light a candle to the Sun, [Simil.] or pour a drop of water in the Ocean, addition to things imperfect, makes them the greater, as the more waters the greater river, the more men the greater army, more gold the greater treasure. Then to add to an infinite God, a perfect Christ, is nothing else but to dishonor him. Search all the Scriptures, if they yield one example or commanding of either Patriarchs, Prophet, or Apostle, doing or commanding any to be prayed unto but God only. Their apocrypha and unwritten verities, and their Legenda aurea must be all their warrand.

Let us therefore with David in all our prayers call upon God; and with Elias (when Baal could not hear his priests) pray to our God; and with our Savior Christ, say, Our Father which art in heaven.

I called. He setteth down the form of his prayer under the name of calling; which showeth his fervent intention, not only in calling upon God, but crying. And this manner of fervent prayer is most necessary (albeit God doth as well hear us when with Hezekiah we mourn as a dove, and chatter as a swallow) both to stir up our selves and others to call on God. For we are more moved when we call and cry, then when we speak with a lower voice.

Verse. 2. Lord hear my voice, and let thine cares be bowed to the voice of my prayer.

IN this verse he craveth attention, that God would lay his care to his suite before he propound it. [Simil.] For as a subject whē he finds the kings ear prepared to hear him, he thinketh that then he will be the more ready and willing to grant his suite: So David here out of the abundance of his heart, useth this repetition, hear me; not that he doubted, but God heard: for himself faith. He that planted the ear, d •• h not he hear? But by hearing, he desireth the grant of his suite. As the king is then said to have heard a supplication, when he hath granted it.

Let us with David cry from a penitent heart and in faith, [Use 1] and then we may be assured, the care of the Lord is ready to hearken all requests.

Those are to be blamed who think that the Lord doth not hear them, if immediately he doth not grant their desire, [Use 2] for his delay is for our best; and it is our duty patiently to attend his pleasure and time. This petition is often repeated in the Psalms, as Psal. 16.2 5.4.17.7. &c. Prepare your hearts to pray, and his ear is ever open to hear you. Read 2. Chron. 6. concerning Solomon's dedi ation of the Temple, there he prayeth that God would bow down his ear, so often as they called for grace.

Verse. 3. If thou, O Lord, straightly markest iniquity, O Lord, who shall stand. Verse. 4. But mercy is with thee, that thou mayest be feared.

THese two verses contain the sum of all the Scriptures. In the third is the form of repentance; and in the fourth the mercies of the Lord. These are the two mountains Gorazin and Ebal, mentioned in Deut. 27.12.13. These are the two pillars in Solomon's Temple. 1. King. 7.21, called Iachin and Boaz, we must with Paul persuade our selves that we are come from mount Sinai to mount Zion, where mercy is, although some sour grapes must be eaten by the way. Jeremiah tasted in his vision first a bitter fig out of one basket, then a sweet fig out of the other. In the days of Moses, the waters were first bitter, then sweetened by the sweet wood. And Elisha cast in salt in the pottage of the sons of the Prophets, then they became wholesome.

If thou O Lord. Mark here that in this third verse he two times nameth God, by the Lord, as in all the other 8 verses, he is at least once named; showing to us hereby his earnest desire to take hold of God with both his hands. He nameth him not only Adonai, but also Yah (which two signify his nature and power) all the qualities of God must be conjoined and concur together for us, although he be Adonai, yet if he be not also Yah we are undone.

If thou straightly markest iniquity: Having craved attention in the preceeding verses, he setteth forth his petition, that God would not use the extremity of his judgment, but deal mercifully with him, not craving an account of his debt, but freely pardoning him. This petition he doth not propound in simple terms, but inuolueth it in a reason, by which God should be moved if thou (saith he) wouldest mark all men's iniquities, thou wouldest condemn all, but it seemeth not thine infinite goodness to destroy all flesh, therefore I should not seem to be over bold to seek to be free of these gulfs of miseries whereinto my sin hath thrown me headlongs.

In the first part of this verse, I observe these three things. First, that God is the marker. Secondly, that he marketh iniquities. Thirdly, that he marketh iniquities straightly.

If thou markest, O Lord: Here we see the phantasies of those controlled, who sin, and say (as the Psalmist saith of them) tush God seeth not, or regardeth not. O fool, he that made the eye, cannot he see? he that made the heart, can he not discern of the thoughts thereof and mark them? where wilt thou go from the presence of the Lord? God is said to observe and mark men's sins when he taketh heed to punish them: and he passeth by the sins of his elect, when he mindeth not to punish. Non aduertit, (saith one of the Fathers) quia non animaduertit, he seeth them not, because he punished thē not. Cum aduerethit, euertit, when he looketh to the sinners wickedness, he overthroweth them. A Judge looketh with another eye on the faults of his child, and the crime of rebels; [Simil.] he feeth the one with a revenging eye to punish them, the other with a pitiful eye; So God after he hath lovingly chaftised his own children, he ouerseeth them and covereth them with the mantle of his son. Balaam (though a false Prophet) saith most truly, The Lord seeth no sin in lacob, nor iniquitly in Israel.

If thou markest iniquity. The thing that God marketh is iniquity. The word iniquity, is sometimes taken generally for any fault or offense against God, our selves, or our neighbors; sometimes especially for those sins which are directly against y ^e first table, and concerneth God immedialy, or for the violation of the second table concerning our neighbor, which toucheth God mediatlie, as also for the sin directly against our selves, all of them, both in respect of the number, quantity, and quality, are pointed out by David under this word. Let us therefore whatsoever our iniquities be, mark the same our selves, and bewail it, and then God shall mark it, as letters written on the sand. Let us be a Cato and Momus against our selves. And howsoever the proud pharises of the world vaunt and brag of their integrity; let us with the publican cast down our selves, knock on our breasts, and say, God be merciful to us miserable sinners.

If thou straightly markest iniquity. The manner how he is said to mark, is not lightly, as many judges do, but straightly every circumstance, every word, every action, yea every thought. Christ saith, of every idle word we must give an account, he is a strict exacter with whom we have to do. Therefore our duty is to mark narrowly our own actions, yea even our thoughts and our idle looks, (which the papists account not a sin) these we must mark straightly, that is, daily and hourly, and drive them away, as Abraham did the fowls from his sacrifice.

Who shall stand? All of us are sinking in the pit and filth of sin, with Ierimie, while Ebedmelech come and let down cords to draw us out. None can stand before this God, who findeth folly in the Angels, yea the Angels are not clean before him, and the Seraphimes cover their face and feet with wings. Abraham saith, What am I, dust and ashes. Job saith, I will lay my hand upon my mouth: If I should justify myself, my clothes would condemn me. A man may see far under the Sun, [Simil.] but he cannot look the Sun in the face. A man may be righteous before men, & not fall under danger of the kings laws; but who can stand before God. This should teach us in time to leave off to sin and offend him, if we abuse his patience which should lead us to repentance, it is a sign we are not children, but slaves: for children will be very loath to offend their loving fathers, but and will fear to incur their wrath. Let us remember that sentence of the wiseman (albeit an Ethnike) Furor fit laesa sapius pati • ntia: patience often offended, in the end turneth in fury and rage.

By this his example David giveth a caveat to all the Church, that none should offer themselves in the sight of God, without an humble confession of their unworthiness, for God marketh straightly whosoever flattereth himself with an opinion of his own holiness, deceiveth himself, and is unworthy to receive the smallest relaxation at God's hands.

Albeit he prayeth here as one man, yet he prayeth here in the name of all the Church, as though he would say: from the first Adam to the last, all are lost and damned, if God would exact a straight account of them. Therefore the holiest on the earth must acknowledge with David his own unworthiness, and flee to God's mercy as to a city of refuge.

Although David speaketh generally of all mankind, he doth not think thereby to extenuate his sin, but rather to amplify and aggravate it, confessing himself to be in the common satalitie and naufragie of mankind. Many will say, God forgive us, we are all sinners, as though the multitude of sinners could be a patron and excuse to their wickedness. No, by the contrary when he hath acknowledged himself to be culpable, he confesseth himself to be so much the more guilty of judgment, that of all mankind there is not one who can escape eternal judgment. Then if everyone would examine himself he would succumbe, for the more general that misery is, it is the greater.

This place then letteth us see, that no man can stand by his own works. For if God would call the holiest to an account, he could find them, even by their own conscience, guilty of judgment. Thus Christ reasoned with the Jews, taking an argument from their conscience. Let him, saith he, who is without sin among you, cast the first stone at the woman taking in adultery.

The papists confess that the imperfection of our works are supplied by God's mercy, but they divide righteousness, giving Christ one part, and taking to themselves another, who doth not see how far they err from the Prophet David's confession? Why establish they works of supererogation, which is a superlative folly, if they cannot deserve more then may save themselves?

It is a vain thing to dream either of satisfaction or satispassion, that either a man can do enough, or suffer enough to satisfy God for his sin. Christ hath satisfied for us all, both the law by obedience, and the justice of God by his suffering; who hath closed all under sin, that he may have mercy on all. Rom. 11.32.

Bellarmine saith well on this place. Offensio in Deum est infinita magnitudinis. The offense done against God, is of an infinite hudgenesse; that we can neither condignly and worthily satisfy for them, yea not acknowledge the gravity and weight of them. 2. How can a finite man make account for an infinite sum to such a God, who knoweth the number of them, and craveth so exact a reckoning.

But mercy is with thee, that thou mayest be feared. He being plunged in the deepthes of sins & sorrows, is not able to reskew himself, till God relieved him. The thing which he cannot find in himself or in any other, he seeketh it in God.

The earth is barren by nature, an hard, deud, and cold element, till it get life heat and moisture from heaven: the same warmeth and quickeneth it, and so it becometh fruitful: even so by nature there is neither light, life nor grace in us, until God send them down from heaven.

Wherefore then do sinners seek any relief from beneath. Every good gift cometh from the father of lights. Let us seek it where it is to be found. Why seek ye him that is living (saith the Angel) among the dead. Why seek we life in the dead world?

Mercy excludeth all merits. For grace and merits (as Paul reasoneth) do fight ex diametro If we be saved by grace, then merit is no merit, if by merit, then grace is no grace. To join those two, grace and merit, with these old heretics the Pelagians, or with the Semi-Pelagians arch-here-tique papists, is great folly, for they can no more agree together, then fire and water; of which of force the one will destroy the other. Dagon and the Ark of God or the foot of Nebuchadnzars image composed of iron and clay.

Is with thee. It is of him and from him, as the author and God of all mercies, it is in him as a fountain to be found; It is with him lying in his treasury; yea in a word it is himself, beginning, mids, and end, is ener mercy and compassion. Are you in misery, stand you in need of mercy? ye know where to find it, even in God, and with God. All the ways of the Lord are mercy and truth, to them that walk uprightly. If thou be sick, thou knowest where to have medicine without money; if poor, where true riches are to be gotten, if hungry, where food is. There is no misery in man's nature, which may not be helped by God's mercy and remission of thy sins. This mercy, as Augustine saith, is to be found in the redemption of Christ blood.

That thou mayest be feared. The consequent of this mercy is shown in the latter part of this verse, y ^t God may be feared. But it seemeth very strange that mercy should beget fear, [Object.] where rather love by it should be stirred up in our hearts? [Solut.] I answer, the obtaining of mercy begetteth both fear and love, a childish fear least we offend him, a childish love whereby to please him. When the Apostle saith Charitas expellit timorem, love expelleth fear, he meaneth of a beastly and slavish fear, but true love and true fear may stand both together, a child may fear to offend his loving father, whom he loveth.

The end for which God offereth himself so peaceablie to man, and so ready to grant him mercy, is, that he may be feared. If men were not assured to get mercy when they repent, there could be no worshipping of God, or godliness, and if we had no esperance of grace, why should we pray or use divine service in vain?

The papists understand not this ground: for albeit they speak largely of the fear of God, yet they keep miserable souls in perplexity, denying that God will show mercy unto them; calling it an high presumption, that any should assure himself of God's mercy. what do they I pray you, but build without a foundation? for God can never be rightly worshipped, unless we have an assurance of his mercy. I wish that those Doctors who obscure the grace of God, and teach men's righteousness, could weigh this rightly. Is it not a vain thing in them to affirm, that they would have God's service and worship advanced, themselves in the mean while obscuring God's graces and mercies, which should move men most to worship him?

But the doctrine of grace (say they) maketh men secure and negligent of good works? [Object.] it is true, [Solut.] fleshly men will abuse God's grace in wantonness; but it is reasonable that for their peruersitie the glory of God should be obscured, and the elect and faithful should be defrauded of their comfort.

Verse. 5. I have waited on the Lord; my soul hath waited, and I have trusted in his word. Verse. 6. My soul waiteth on the Lord more then the morning watch, watching for the morning.

IN these two verses, David declareth that out of the faith which he had of the remission of his sins, sprang forth the hope which he had of the accomplishment both of his spiritual and temporal deliueries, for faith must preceede, and hope must follow and attend upon that which was believed, faith and hope are both one in substance; they differ in this, that faith presently apprehendeth the promises of God, and hope attendeth the receiving of them. If a king would give his word, Ex verbo Principis, upon the word of a king, he would give such a token to his subjects, whereby he might be sure of that which he promised, [Simil.] yea his write and seal that he should have it at the time promised, the subject hath nothing to depend upon, but the kings bond and word, which both may fail him; for princes are changable, because they may die within the time appointed for performance of their promise. Trust not in worldly princes whose breath is in their nostrells, they may alter, and may become unable to do that which they promised. But our God if he promise, and we believe it, he can do, he will do. Heaven and earth shall change, but one title of his word shall not fail. I have seen an end of all perfection, but thy word is exceeding large. Hope is an ancer, to which thou being tied, thou art in safety, albeit thou see no natural cause of thine hope, yet hope above hope, as Abraham did when he sacrificed his son.

In these two verses he doth four times make mention of his hope, and attendance upon God and his word, to let us see how sure an hold we should take on God, and many temptations our faith is assaulted with, when we can see no reason of it. There is nothing will bear us up but hope. Spero meliora. What encourageth husbandmen men and mariners, [Simil.] against the surges and waves of the sea and evil weather, but hope of better. What comforteth a sick man in time of sickness, [Simil.] but hope of health? or a poor man in his distress, [Simil.] but hope of riches? or a prisoner, but hope of liberty? or a banished man man, [Simil.] but hope to come home? All these hopes may fail, as oftentimes wanting a warrand. Albeit a phisitian may encourage a sick man by his fair words, yet he cannot give him an assurance of his recovery, for his health dependeth on God: friends and courtiers may promise poor men relief, only God is faithful who hath promised. Therefore let us fixe our faith on God, our hope on God, for he will stand by his promise. No man hath hoped in him in vain, neither was ever any disappointed of their hope. David was thirty years of age, before he attained to the kingdom, which was promised to him being a child. The Israelites were in Egypt four hundred years, and in the wilderness forty years, yet at last came home to Canaan. God brake not his promise to Abraham. The Jews were seventy years in Babylon, yet at last God brought them back according to his promise by Jeremiah. So our hope shall never be disappointed.

My soul hath waited. By this doubling and ingemination of his esperance and hope, he would signify, that unfeignedly without simulation he attended the promises of God's merciful deliverances. Out of which we may gather, that he was not only patient and constant before men, but he nourished his patience secretly before God; which is the only and best trial of faith, for albeit there be many that are ashamed through their ambition to murmur against God in their troubles, and to utter to men their distrust, and diffidence, yet there is not one among twenty who will keep himself from secret murmuring and grudging before God, and who can awaite patiently the day of God's delivery, as that king said, Why should I attend on the Lord any longer? But we should not precipate and hasten, he that hopeth will not be too hasty, but waiting patiently on God's time, attend his leisure willingly, for his time is our best time.

And I have trusted in his word. He setteth down the ground of his trust, even the word of God, and God's promise otherways, we deceive our selves by vain hopes and dreams, if we think God will give that to us, which he never promised, neither we believed: faith and hope do not lean on imaginations, but upon the sure truth of God's word. Therefore saith he, Remember thy word to thy servant in which thou gavest me hope.

Bellermine citeth this same place of Scripture, which maketh much against himself, who biddeth men believe those unwritten verities, and decrees of councils, as if they were the written word of God, and whereto doth all papistical service rely, but upon the traditions of men? And who relieth on those, their hopes are in vain, and themselves like unto those that lean to dreams and visions, or to oracles of devils, shall be illuded, because they rest upon false grounds. So if you would be assured of eternal life, take a sure hold of the holy Scriptures, a sure rock to lean unto in thy trouble and adversity. Whatsoever (saith Paul ) is written, is written for our instruction, that by patience and comfort of the Scriptures we might have hope. The Apostle stablisheth the word the only ground of his faith and hope, and affirmeth that our faith is in vain, unless it form us to true patience and attendance upon his promise and good will to us.

Herein of all heretics the papists are most to be blamed, who deny the use of the Scriptures to Christians, thinking that thereby their knavery in abusing the people would be discovered and made manifest to the eyes of the world. He that doth evil, hateth the light. How can the people see when the candle is put under a bashell. But now seeing the light, not of a candle, but of the Sun shineth, I would wish you all, [Simil.] (not as hooded hawks whose eyes are closed, and are led they do not know whether) not to be led blind folded to hell, but in time desire that your eyes may be opened, that you may see the word, and by it try who speaketh truth, who teach erroneous doctrine. Search the Scriptures, for in them ye will find eternal life.

My soul waiteth on the Lord. This is the fourth time that he showeth that his soul, that is his inward affections waited on the Lord, and this is the sixth time, that he maketh mention of the Lord, one God, and one faith, one hope, that God was the only ground of his hope, that he could not go by him, and to declare the fervency of his attendance he compareth it to the expectation and looking of the morning watch for the break of day, yea more then they,

This verse is falsely perverted and translated by Bellermine, who saith, that the Latin vulgar translation, Videtur partim mutila, partim redundans, cum non habeat bis à custodia matutina vt habet hebraica veritas, at habeat vsque ad noctem, quod non haebet veritas hebraica. And therefore willing to reconcile them, he saith, that both night and day they should awaite upon God. But seeing he granteth there is no word of the night in the Hebrew verity, why would he go by that light of the Scriptures to his corrupt translation, citing Saint Jerome, who maketh twice mention of the morning, not once of the night. But he perverteth Scriptures as his manner is, and in confessing that our translation is according to the Hebrew verity, he granteth that his translation is after a Latin lie, which indeed is both mutilat, and redundant, leaving out that which should be in the morning twice, and putting in night, which should not be there. But no marvel, so is all their doctrine, bringing in darkness of ignorance, and putting away the light of the morning the Lord Jesus Christ.

More then the morning watch, watching for the morning. The night was divided in four watches, every watch had three hours, the last watch because nearest the day, and light of the Sun, is most comfortable, and therefore most desired.

Out of this verse I observe these four things. First, that this world is a night. Secondly, that Christians are watchmen. Thirdly, that their comfort and light must come from above, from Christ that Son of righteousness. Fourthly, that the light cometh not till the fourth watch.

1. This world is a night.

The morning presupposeth the night, and this world most properly is compared to a long winters night which is very comfortable. The light is comfortable both to those that are in health and sickness, when men lie in darkness they are discouraged, and their grief is augmented and • ncreased, but when they see the day breaking, they take heart. The darkness representeth hell, wherein there is utter darkness and no light, neither material not spiritual; there shall be a fire burning, but neither giving heat or light, and the light representeth heaven, where there shall be no darkness, For the Lamb shall be the light of the house.

The night also is cold, wanting the Sun which warmeth the earth, man and beast: so is the world a shadow of death, a dark dungeon, a portrature of hell, no comfort to be had in it, but displeasure and matter of mourning. The greatest night in this world is the ignorance of God, of which the Apostle speaketh: The night is passed and the day is come. This darkness overspread the whole face of the earth, till it pleased God who brought light out of darkness the first day, to illuminate our darkened minds by the knowledge of his truth; of which also the Apostle speaketh, yea are no more darkness, but light in the Lord.

Spiritual darkness which carrieth to eternal darkness, is more fearful then corporal darkness. Forasmuch as prisoners lying in darkness, would most gladly see the light. But these who are lying in ignorance of God, desire never to see the light of heaven; they think ignorance the mother of devotion, they take pleasure in it, they hate knowledge, they will not be informed. I pray God open all your eyes, that we may see the light of God in Jesus Christ, that we do no more take delight in ignorance, despising the light offered unto us for the salvation of our souls. Let us not suffer our selves to be deceived by sesuiticall sophistications. For when our souls shall present that terrible tribuniall at the hour of our death, then we would wish we had been of the number of the wise virgins, and had prepared oil for our lamps, and might have had the light of the knowledge of God shining in our souls; which (alacke) some of us both contemn, and seek to have it quenched in others.

2. Christians are watchmen.

David compareth himself to a watchman, the office of a watchman is to take heed, least the enemy come at unawares, and to give warning to the cirizens. Every particular Christian ought to be a watchman; for he hath euemies both spiritual and corporal, continually assaulting him, to destroy both his soul and his body, for which cause our Savior often exhorted his hearers to watch and pray, and by nature we fall asleep, as the Apostles did in the garden, and Jonah in the ship. Therefore it is good we should be careful to watch over our ways. The watch looks to the enemy without, but we have more need to watch upon our domestic and inward enemies, least they supprise us, even our Justs and concupiscences, our pride, our avarice, our malice, all which are like to overthrow our soul. Let us therefore watch, least we be supprised.

And as every Christian should watch, so much more should pastors, who are called watchmen, whom God hath made watchmen of Israel, that when they see traitors and wolves entering into the fold of God, they may give warning, and blow the trumper, and adoertise the citizens of their danger. So those who take upon them the title of watchmen upon the walls of Jerusalem, and watch diligently for their own benefit, only looking to themselves and not to the Church, they are false watchmen, and shall be destroyed with the first.

Woe and woe again to such as call themselves watchmen, who smite the Bride, and pull her veil from her, going and following after the bridegroom, when they should watch for the welfare of Zion, if the watchman be false he may betray the camp, or the house wherein he is; and if he be negligent and sleep, all is in peril: so if the watchmen and preachers be salfe and secure when the enemy is coming, the Church is in great danger. Lord make thy ministry true to the Church, that they seeing the enemies entered into the Lord's Jerusalem, they may in time give warning, least both they and the city perish.

3. Comfort and light must come from above.

The watchman waiteth for the day, and he is very glad when he seeth it break, for then he knoweth the Sun is a rising upon the earth, which will enlighten all the world. No comfort is to be found on earth for a Christian soul in this dark night, we must look to the day dawning, when Christ in that day of his glorious appearing shall come to deliver his Church from all miseries: which all Christians should earnestly attend, and fervently pray with the spouse, Come Lord Jesus. The watchman looketh about to see the Sun spread out his beams, he knoweth that light doth not come from below. We should turn our eyes from the world, because here is no comfort, and look unto Christ Jesus sitting at the right hand of the Father (with Saint Stephen ) from whom only we may expect a comfortable delivery out of all our miseries.

4. The light cometh in the morning.

Before break of day is greatest darkness, and then the Sun ariseth, and by his beams expelleth the same. the light cometh not till the evening. The Apostles rowed all night, till they were become weary, and out of all hope, and then Christ came in the fourth watch and relieved them, being then in a most desperate case. So the Lord although he tarrieth to let us feel our own weakness, yet no doubt he will come he dealt this way with Jacob, he wrestled all night with him till the break of day, and then blessed him, David after he was long pursued and persecuted by Saul, yet at last gat rest and ease. The Jews were nearly destroyed by their enemies, but God raised up Saviors to defend them. Dispare not then and disquiet not yourselves, be not discouraged, howsoever ye see the Church which is as the Disciples boat tossed to and fro by the waves of persecuting tyrants, look to heaven, for the day of her delivery is at hand; yea that everlasting delivery, when the Sun of righteousness shall arise and shine on her forever, she may have a night for a time, but her morning will be most gracious; she may be in pains, as a woman in travel for a time, but her delivery will be most comfortable, God albeit he seemeth to come sero, late, yet he cometh serio, in earnest: as he did in preserving the Church in Queen Esters days. By the contrary, the wicked may have a short morning in this world, but they cannot escape an everlasting night in that bottomless pit of darkness, out of which is no delivery.

Verse. 7. Let Israel wait on the Lord, for with the Lord is mercy, and with him is great redemptions

After the Prophet hath spoken of himself that he awaited upon the Lord, he now exhorteth all the Church to do the same. He ever desireth the Church to be a partner with him in any benefit which he obtained from the Lord, as in the 51 psalm, after he hath prayed for mercy to himself, he in the 18 verse prayeth unto the Lord for the Church, that he would be favorable to Zion. The like did Moses, Daniel, Jeremiah, they all prayed for her weal. D • uid exhorteth others to pray; Pray for the peace of Jerusalem. Such sort of preachers are to be highly respected who night and day pour out their prayers for the peace and welfare of Zion, who depend on God, and stir up others to put their trust and hope in God. This did Joshua and Caleb after they had viewed the land, give heart and courage to the people of Israel to go forward to Canaan; whereas the other ten spies discouraged them, saying their walls reached to heaven, and the people were as the sons of Anak.

When David desireth the whole Church to put her hope in God, he recalleth her from all • other vain hopes, or putting her trust in any other. This should make those (who profess themselves to be Christians) to blush and be ashamed to put their trust in any other but God. I looked (saith David ) unto the mountains, from whence mine help shall come: mine help cometh from the Lord, who made the heaven and the earth. When Israel looked to have help, fortification, and refuge of man, then she was disappointed and left comfortless in her greatest extremeties. Cursed be he who maketh the armo of flesh and blood his confidence.

For with the Lord is mercy. That which he so patiently attended upon was mercy; and that which he desireth the Church to wait for, is mercy. He repeeteth to the Church the goodness of that which he had tasted himself, that which was needful to him, was needful to the whole body of the Church • and therefore as he wished mercy to himself, he wished mercy to the whole Church militant, which teacheth every Christian, to love the Church as well as himself, yea more; and as he would have health and welfare to himself, so to procure the same for the Church.

And with him is great redemption. He pointeth out this mercy. First. By the wonderful effect thereof, redemption. Secondly. By the quality thereof, great redemption.

Redemption is the freeing of that which is in thralldom, by giving of a price, as the redemption of land presupposeth that it was engaged for sums of money given to the owner, and thus fold upon reversion: or warriors that are taken in battle and ransoned at a price. Oh that we would consider the thralldom we are in, and how we stand in God's debt; the freedom which we get, and the means whereby we obtain the same. God gave us his golden law, and we have nothing whereby to pay him, but the dross of our merits, wherewith we will never be able to pay him that sum wherein we are oblished, and thus we lie in thralldom.

But herein is our comfort, that we are not sold out at the ground, but God hath always reserved to us a reversion, that we may be redeemed.

But what is the means whereby we are redeemed? either it must be by strong hand, as Abraham freed Lot; or by the gracious favor of those, whose captives we are; as a Master through love which he beareth to his servant may set him free, or by paying of a ransom. The parties were God and the Devil, God's justice must be satisfied, Satan must be vanquished, or no redemption for us. This Christ Jesus the son of God seeing that blessed seed of the woman, and p • tying us, became a redeemer for us; by his valor and strength he vanquished that old serpent the Diuil, and made us free from him: and by his death, he satisfied the wrath of God, and paid a ransom for us, even his precious blood.

This redemption then is neither by gold nor silver, but by Christ's blood. All the world was not able to have redeemed; his blood only was a perfect satisfaction to the Father. Lands impignorated, become free at the Iubilie; and when we are made free from our sin, we may account that the most joyful Iubilie that we ever saw.

Great redemption. It is called great, in regard of the great majesty that redeemed us, God eternal. Secondly, the greatness of the price, his blood. Thirdly, the number of those who are redeemed, all the believers. Fourthly, the strong man out of whose prison we are freed. Fifthly, the graces which he poureth on his Church.

Verse. 8. And he shall redeem Israel from all his iniquities.

A comfortable promise, with which he concludeth this Psalm, assuring the Church, that God will redeem her. And wherefrom, even from her sins, all her sins, which is the greatest danger ever the Church fell into, and the mother of all other evils. For what could the devil, hell, or wicked men do to us, without sin? nothing.

Israel. Everyone is not delivered, but only the Israel of God, those who are true Israelites, as was said of Nathanael, in whom is no guile; and the Apostles Israelites not in the letter but Spirit.

From all his iniquities. Whatsoever they be, whether against God, our neighbor, or our selves, they shall be forgiven and pardoned. The joyful iubilie is now come, which to the Israelites was the 50. year, and now to the true Israelites it is proclaimed every hour. In that Iubilie the lands which were engaged became free, and returned to the owners; but we our selves who were captives to the devil, are made free, and return to God by redemption of Christ's blood: yea all our debts and iniquities are pardoned, though our sins were as crimson, they shall be made white as snow: though they were red as scarlet, they shall be as woole, though they were as many as the sand of the sea, and as heavy as lead, we are freed of all by that blood, and if of all, what need we seek any other remedy, but that allouerlie. We need not with the Turks to run to Mahomet, or with the Papists to Saints and images. God through Jesus Christ hath taken them all away. He who made all, cureth all. It is his honor, he will not give his glory to another. Our Sun illumilinateth all the world, our Christ the Sun of righteousness shineth to all the world, but none are partakers of his light, but true Israelites, which dwell in the land of Goshen. The Lord grant that we may be such, that being illuminated by the light of Christ here, we may be conveyed thereby through the dangerous wilderness of this world, to the kingdom of heaven, where we shall be with him world without end▪

Verse. 1. Hear my prayer, O Lord, and hearken unto my supplication; answer me in thy truth, and in thy righteousness.

HEare my prayer O Lord: He craveth attention in the first place, and prepareth God's ear, for it is in vain to pray, unless we be sure God will hear us and answer us, for he that cometh to God, must first believe that God is, and that he will reward those who serve him, for otherwsie we pray without faith, and our prayer is sin. Thus he doth in diverse Psalms, as in the 102. Psalm. 2. and in 5. Psalm. and 54. Psalms.

By this we learn, that the Saints should begin their prayers with a request to be heard, so long doth the Lord seem to men not to hear them, and to hold back his ears and eyes, that he heareth not their suits, and seeth not their tribulations, as he delayeth to grant their desires; and therefore they crave audience and attention.

He doth here three times repeat his earnest desire to be heard, as in the fifth Psalm four times, he doubleth and ingeminateth this same suite to be heard. There he desireth God to hear his words, understand his meditation, hearken unto the voice of his cry, and hear his voice in the morning; the like he doth here, thereby declaring the vehemency of his affection, if any be desirous to have their suites granted, they go not slowly about their business, they do not use cold rife words, [Simil.] as though they were speaking for a thing they did not care for; but they cry as beggars at a noblemans gate, who are so importunate in crying, that men are ashamed to refuse them. As the importunity of the widow moved the false judge. How much more will our heavenly Father, by loath to refuse us, yea there is no cause why he disdaineth our suites, but by reason we neither confidently nor earnestly desire them, nothing would be refased to thee, if thou wouldest beg as thou shouldest do. The Spirit would request for thee with sights that cannot be expressed: and he that searcheth the heart, knoweth what is the meaning of the spirit.

Is it possible that a mother can hear the mourning suites of her child without moving and yielding; yea though the mother could forget the child, yet God cannot forget us. Then speak, and he will hear; be thou not dumb, and he will not be deaf; try, knock, ask, seek, be instant in thy petitions, for the Lord is ready to hear all those, who seek him truly, instantly, and constantly, never man sought to be heard, whom God hath rejected and refused.

In this verse he desireth Ichouah his God, to hear, hearken, and answer. Secondly, the subject of his speech, and the thing which he desireth to be heard, is his prayer and oration. Thirdly, the manner how he desireth his prayer to be heard, in thy truth and righteousness.

When he doubleth his request of hearing, he would have God hearing him with both his ears, that is, most attentively and readily; so instant is a troubled mind, he desireth the prayer, he putteth up might be remembered, as was said by the Angel to the Centurion: Thy prayers and almsdeeds are come up before God.

This frequent desire to be heard cometh not from diffidence and a distrust, but from confidence, for the more we trust to be heard, the more we desire to be heard. And this neglect of prayer, that we suite seldom or never, proceedeth from the ground of infidelity, because we believe God will not grant, if we suite. Therefore knock often, beg earnestly, wrestle by prayer with the Lord, hold him at a continual business until he grant thy just and lawful petitions, and out of doubt things lawful in themselves (that is what he hath commanded) suited earnestly with dependence upon God's pleasure, shall be granted unto thee.

[Doctr.] My prayer and supplication. Prayer is the life of religion, and he that cannot pray, can have no company with God. David who was a man after God's own heart, was evermore given to prayer, morning, evening, and noon; yea in the midst of the night he arose and prayed unto God; he prevented the morning watches, and the break of day, so that he spent all his life in prayer. God be merciful to us who can not suffer to spend any time in prayer. We spend many months, vainly, • dlely, and sinfully, without wearing, and the time is short which we bestow upon prayer, and yet we think it too long, we sleep in the night, and awake: but alas, what time thereof do we spend on God's service? when ariseth any of us, to seek God in the night? when think we upon him in the night season? many cogitations come in our mind, but we never think upon God, and in the day, we begin in the morning to seek the world or our fleshly lusts, but who seeketh the Lord early? The rest of the day we put over and consume in pastime, as though the Sun were ordained for none other use, but to let us see to go to hell. Pray then unto the Lord, that he may give unto you the spirit of prayer, for as Saint James saith very well, Ye lack, because you ask not.

Answer me in thy truth and in thy righteousness. He buildeth his prayer upon two grounds, Go • s truth in his promises, and his righteousness, that he being a just judge of the world, will never forsake the righteous, in his son Jesus Christ, who is made our righteousness.

Then God stands much by his word, and as he is verity, so his word is yea and amen, neither can he; neither will he change or alter his word, hath he spoken, it must be performed. All men are liars; they falsify their promises, there is no truth in this generation. It is a great oath to a prince to swear, per verbum principis, but it is possible (as is often seen) that they alter & change, Noblemen and Preachers, yea all sorts of men are found to say and to gain say, but whoever heard that God promised (being as I have said verity it self) and violated one word of his promise, since the foundaof the world, neither ever shall. Then we have a good God both just and true; and I wish that we would imitate those virtues of our God. For truth is exiled, and righteosnesse is departed from the earth.

Verse. 2. And enter not into judgment with thy servant: for in thy sight, shall none that liveth be iustefied.

THis verse containeth a deprecation of God's judgment, that he would not enter in a straight marking of his sin. He might have pleaded his innocence before men, but when he cometh to that terrible tribunal of God's justice, he submitteth himself, craving pardon for his trespass, and this general rule should be observed, if we desire God to be favorable to us, that we beg the remission of our sins. For if David could not plead his innocence, what can any of us do, who drink in iniquity as water, who are altogether unclean and filthy. Let us therefore confess our wickedness, and make supplication to our judge, and lay our hands on our mouths, being unable to plead our cause against the Lord.

That ye may the better understand this verse, observe. First, that there is a judgment into which men must enter, or else be absolved from the indicatorie. Secondly, by what name he styleth himself, thy servant. Thirdly, the argument, Because no lauing shall be justified in thy sight. Of those in order.

1. There is a judge and a judgment.

Men run forward in sin lasciuiously and without care, but they remember not there is a judgment wherein they shall be called to an accompt. Rejoice (saith Solomon ) O young man in the days of thy youth, but be sure thou shalt be brought to judgment. If the servant remembered his accounts, would he misspend his Masters substance. But the Devil hath blinded men's eyes, and made them so forgetful, that they think not on their reckoning. But the judgment is more then the reckoning. Albeit men for debt may lawfully be put in prison, and his goods confiscat, yet no law will take a man's life for debt: but the spiritual tribunal is more terrible: for if God enter once in judgment with any man, he will kill both body and soul.

There be three judgment seats which God hath made up for man: one which he hath set up in his conscience, accusing him, condemning him, and punishing him: the second is at the hour of his death, then God putteth him to trial. The third and last tribunal is after death wherein all shall appear to render an accompt of their actions: the books of their own conscience shall be opened and none shall escape that indicatorie, neither kings, or preachers, or people, all must appear and render an account of their thoughts, of their words, of their actions.

That judgment is peremptory, no excuse, no subperseges or dilators, [Use.] but away they must go crying, let the mountains cover us from the face of that judge. Let princes then and noblemen persuade them selves, that (albeit they think no law can strike against them if they do whatsoever pleaseth themselves) God hath a throne and a justice court, before which they must needs appear, and receive the definitive sentence, whereof oftentimes in this world they have a feeling. Nebuchadnezzar may be a proof for this, whom God for seven years made a beast. Herod, Antiochus, and infinite others.

2. With thy servant.

He was a Lord, and a King of a little world, and yet he calleth himself God's servant, not as the Pope who styleth himself, seruus seruorum Dei, servant of the servants of God, when he is a Lord over Lord's, both Ecclesiastical and civil. But he indeed in the humility of his heart confesseth God to be his only liege Lord, upon whom he depended, of whom he holdeth his crown. So princes may think that their subjects are no more bound to them, then they are to God, and that they are as inferior, and more to God, then their subjects are to them; [Use.] which should move princes to humble them under the mighty hand of God. Inferior subjects may at certain terms put their servants from them, and take others in their place, for service is no heritage: and if they, much more princes, who may put their servants away, whether ob culpam or placitum, none ought to inquire. So God the supreme Majesty hath an absolute and unlimited liberty over all; as well rich as poor: he can displace kings, and give their kingdoms and crowns to others, if they displease him. He can rent the kingdom from Suul and give it to David; from Rehoboam and give it to Iereboam, if they break his commandemenents. Be wise therefore O kings, serve the Lord in fear.

For no living shall be justified in thy sight. The like he hath in the 130 Psalm, Who can stand before thee? so that not only he refuseth any clame of mercy by himself, but includeth all living under sin, so that none is exempted, for all are sinners, and are destitute of grace, that God may show mercy to all; and all his creatures may beg from himself alone that which is not in any of them. Away away with merits, away with our worthiness; seek it where it is to be found, even in Christ.

Where he saith, they cannot be justified, there he cleerelie avoucheth the Doctrine of Saint Paul, that justification cometh by faith and not by works: directly against the Papistical heresy, which teacheth men to seek a part of it at least in others, and themselves; whereas here all men are excluded from righteousness, but that which they must find in God.

Verse. 3. For the enemy hath persecuted my soul: he hath smitten my life down to the earth; he hath laid me in the darkness, as they that have been dead long ago.

THis is the complaint of his enemies extreme malice against him, by a threefold exaggeration thereof, their persecuting of his soul, their throwing down of his life to the earth, and their laying him into darkness as a dead man. Their malice was so vehement against him, that nothing could content them, till they utterly ruin him both in body and soul, and name.

This representeth clearly unto us the malice of the enemies of the Church, which is so extreme, that nothing can satisfy them, unless they bath themselves in the blood of the poor members. A Lyon is more merciful to his prey, then a tyrant is to a Christian; there is not the smallest favor to be looked for at his hands. The mercies of the wicked are cruel, a clear example hereof we have in the Papists, but specially in those blood thirsty wolves the Jesuits, who will brag of a singularity in purity, and yet will stir up princes and all other favorers of their sect to root out Christians who profess the name of Jesus according to his word, those they go about daily to massacre without respect of any, as witnesseth the bloody massacrie of Paris, Anno 1572. August. 24. at which time they murdered a great many thousands in France, for professing Christ. As also that devilish and hellish pouderplot: what a bloody execution was intended against our gracious Sovereign, and hopeful children.

These bloody Jesuits and mastiue dogs are not fierce against the Turks & Panims, but against the Israel of God. Yea, as Lions, Wolves, and Foxes, take most pleasure in the blood of the lambes, then in any other beast, which they will spare and pass by, except they be in great hunger; so these must desire Christian blood, and think they do God good service in killing v • . And this should be a matter of great comfort to the Church of God, seeing persecution is a mark of the true Church, and Christ accounteth men blessed when they are persecuted and evil spoken of for his sake; For so (saith he) did their Fathers to the Prophets that were before you.

Let us therefore be patient and suffer calamities, through hope of eternal glory, which we shall inherit when these short tribulations shall expire.

Moreover ye may see how far the Lord permitteth the wicked to prevail above his children, that he will suffer them to tread upon their bellies, as though they were dead, and no hope of life left to them, that his honor may be the more magnified, who out of their dead ashes could make a resurrection; as he did to David, who was as a dead man, and forgotten, yet God raised him up, and erected his throne above his enemies. O Lord deliver thy Church from her troubles and persecution.

Verse. 4. And my spirit is in perplexity in me and mine heart within me was amazed.

HE spake before of his external calamities; now he confesseth the infirmetie of his mind, that he was wonderfully cast down in heart, and troubled in his soul; so that his strength was almost gone, (not like the strength of a whale fish, or of a rock) but being ready to drown with sorrow, he was sustained by faith and God's Spirit, he swimmed under these evils. Our Savior himself confessed of himself, my soul is troubled to the death: God knoweth our moulde, we are not stocks without passions or perturbations, we are not like lepers, whose flesh is senseless; but we are sensible of evils, that we may run to God for help and comfort. Had not Job his own perturbations and griefs, which made him utter hard speeches, for which God rebuked him, and he afterward repented; [Simil.] yea God affirmed that he spake better of him then all his friends did. Can a ship sails a long with such a constant and direct course in stormy weather, as it were calm and before the wind? it is enough that it directeth the course ever toward the port, albeit it be forced to, cast board twenty times. So God careth not albeit we be troubled in our course to heaven. Let us ever aim at the port of eternal glory, howsoever we be disquieted with contrary winds and tempests, God will pass by all these our frailties, and imperfections, and will at last deliver us from them all; if in the midst of these our extremeties our heart set it self toward heaven.

This Prophet in the 77. Psalm, findeth himself so far cast down, that his soul refused comfort; and in this verse he thinketh himself so astonied, that his senses were become scupified and benumed through y ^e great pains which he sustained.

Verse. 5. Yet do I remember the time past; I meditate on all thy works, yea, I do meditate in the works of thine hands. Verse. 6. I stretch forth mine hands unto thee: my soul desireth after thee as the thirsty land, Selah.

IN the two former verses were expressed his double temptations, bodily and spiritual: in these two are double comforts, so, as the crosses of God's childrē do increase, so do their consolations, day by day, for God is faithful, who will not suffer us to be tempted above that we have ability to bear, but with the temptation will give us a comfort to his glory. One of the greatest comforts which Christians can have in their extreme miseries, is the ancient mercies of God bestowed either on themselves in particular, or on the Church in general. This moved David to enterprise the nomachie against Goliath. The Lord (saith he) who delivered me from the pawe of the Lyon, and from the pawe of the Bear, will deliver me also from this uncircumcised Philistim.

We should recount the ancient mercies of God, that they may encourage us to seek him in time to come, a Christian man's memory should be a faithful chronicle of antiquity; we should remember what our fathers have told us, and show that to our children, but especially the works we have found done by God to our selves. God would hide nothing from Abraham, because he would show it to his children. The fool and idiot do not ponder the works of God, but the righteous do lay them up in their hearts, and show them to those who come after them. So let us make a register and book of remembrance of the auntientie of God's goodness to his Church; which will comfort our souls in the present day of sorrow. Our memories may easily show to our children the ancient mercies of God, in the first beginning of our Church threescore years ago, and how he delivered her in her infancy from the fury of the Frenchmen, and again in the 1588. year, from the great armado of Spain; and diverse others bloody enterprises of wicked men. Let us therefore have a fresh memory of God's benefits, which may furnish us with comfort in our present necessities; let our own particular benefits encourage us against our own particular evils; and general blessings and deliueries which the Church hath had, strengthen us against those evils which befall to her in our time. Let us recollect our Spirits and take vigor in this our present distress, y ^t we faint not.

From his remembrance there floweth a meditation twice remembered in this verse, for a sanctified memory of God's goodness stirreth up an holy meditation and reuolution in our mind of the same, from whence floweth our gratitude and thankfulness to God, and if we look lightly to the mercies of God, we speak as lightly; but when they are rooted in our hearts, then we begin to speak magnificallie and worthily.

The works of thine hands. Here he letreth us see that these works could have been done by no human power, but by the immediate power of God. As the Aegiptian sorcer • rs spake of the lice, so may we say concerning the deliverances of the Church, surely this is the finger of God. He will otherways honor his own children, but he keepeth the honor in delivering the Church to himself. He will have it said in the ages to come, the Lord hath done this. As he by the works of his hand made the Church, so by these same saving hands he hath redeemed it from hell and damnation; and it is the work of his own hands that shall deliver her from temporal dangers. Therefore let God arise and deliver his Church, for she is now in great hazard; but the Lord's arm is strong enough, and in his appointed time can deliver her.

I stretch forth mine hands unto thee. His • econd comfort 〈◊〉 prayer, which springeth • rom his earnest meditation. Here the fruit of holy meditation, it stirreth up our hearts t • o an earnest prayer. Such meditations of God's goodness and power are the best helpers and confirmations of our faith, to lighten us of our sorrows and griefs. Hence it followeth, where there is no meditation and earnest consideration of God's works, there will be no earnest prayer, but perfunctorious dealing with God, which we will not regard but repudiat and forsake.

The instruments of his prayer is the stretching forth of his hands, which noteth the lifting up of the heart. As Moses hands were lifted up when Israel fighted against Amalek; and when they fell, Israel had the worse, and therefore Aaron and Hur held them up, and so Israel preualed. Thus we should compose the gestures of our body in spiritual exercises, as they may be most helpful unto us to our inward and secret worshipping of God.

My soul desireth after thee as the thirsty land. He declareth his vehement affection to God by a very pretty similitude, taken from the ground which is thirsty by the long drought of summer, wherein the earth rent in pieces as it were and with open mouth, through long thirst seeketh drink from heaven. By which he showeth that he came to God as distitute of natural substance; and therefore seeketh from above that which he lacked- So in all his extremities he looketh ever upward, from above he seeketh help and comfort. [Doctr.] Albeit we be in extremity and as it were rent in sunder, yet here is comfort, there is water in heaven which will refresh us, if we gape after them. Here is a blessing, those that thirst shall be satisfied. If we thirst for mercy, for delivery, and spiritual and temporal comfort, thou shalt be satiffied therewith for if God heard the prayer of Hagar and Ishmael being athirst in the wilderness, and opened unto them a fountain, will he forsake Isaac the child of promise? If he heard Samson in the bitterness of his heart, when he said, I die for thirst, and opened a spring out of the lawbone of an Ass; will he forsake us in time of our distress, if we thirst aright?

Verse. 7. Hear me speedily, O Lord, for my spirit faileth: hide not thy face from me, else I shall be like unto them that go down into the pit.

HE is now brought as it were to the latter sweat, he crieth for speedy help, or else he seeth nothing but death before his eyes. Our impatiency maketh us so bold and familiar with God, y ^t we would prescribe time to him, as though he knew not which were the most convenient time for his coming.

My spirit faileth: He is now as it were in a swouning, he craveth quickly to be helped, [Doctr.] or he is gone. See to what extremity God will bring his Saints; even near the grave, and yet bring them back again; that his love and power may be known so much the more, seeing to him belongs the issues of death. God bringeth upon his own children such fainting, as it were deliquium animi, a lossing of our life; that then feeling the weakness of our natural powers, and after being restored by his grace, we may learn how greatly we are beholden to him, as by whom and in whom we have our life and being, and can be restored by none, but by him alone, and may bestow all the rest of our life upon himself and his own service, and depend not on natural strength, but on him.

Hide not thy face from me. He declareth plainly that he hath no spark of life, but from the favorable face and countenance of God, that he is then dead, when he seeth not God reconciled to him in Christ. [Simil.] The face of the Sun bringeth life to the earth, and all the world; and the face of God bringeth life to men souls. [Simil.] The countenance of the husband gladdeth the wife, but the countenance of God rejoiceth the soul. He who once hath seen a blank of his countenance, can no more breathe or live without it, then a fish or bird out of their own elements.

Else I shall be like unto them that go down into the pit. As though he would say, I shall be like a dead man without sense and life. The soul is the life of the body, and God is the life of the soul, should we not then be busy to seek him, and when he hath hid himself, to find him again, for I will assure you, there is neither, life, comfort, peace, or joy in a man's soul, unless he have the sensible presence of God. David not feeling it, crieth, My God, my God, why hast thou forsaken me? And Christ himself uttered the same voice on the cross, My God, My God, why hast thou forsaken me? Of which I have spoken in another place on the same words.

Verse. 8. Let me hear thy loving kindness in the morning; for in thee is my trust: show me the way that I should walk in, for I lift up my soul unto thee.

AS he was cast down in the former verses, so he now ariseth by prayer, which was the chiefest bulwark whereto he did run in time of his troubles.

In this verse he craveth two things. First, that he might hear God's kindness; and the reason, because he trusteth in him. Secondly, that he would show him the way wherein he should walk; the reason, because he lifted up his soul to him.

Let me hear thy loving kindness. Here he craveth God's favor and kindness, as he doth in many other Psalms. Because in his favor, is life, grace, wealth, all good things, and pleasure for evermore, so that if he look kindly to us, we need be afraid of nothing. But how shall he be assured of his favor? even by hearing it, as he saith in the 51. Psalm, Let me hear the voice of joy and gladness. The voice which is heard is the word of God, which being apprehended by faith, is only able to comfort our souls in whatsoever temptation. And no meruell that such athiests and papists who altogether refuse the word of God, live comfortless and die without comfort, because they refuse that instrument which should carry joy to them. Good reason they die athirst, since they reject that vessel the word o • God, by which they might be refreshed. Therefore since faith cometh by hearing of God's word, and all our comfort cometh by it; let us pray God, to bore our ears and our hearts, that we may receive the glad tidings of reconciliation from God.

In the morning. The time when he seeks to hear God's kindness, is in the morning, as in another Psalm, Fill us with thy sweet mercies in the morning. David used to pray morning, noon, and eueningtide. In the morning in the beginning of the day he addressed himself to God, offering his morning sacrifice, he desireth that God may betime meet him, that he may begin the day with some comfort, for then we know that God hath accepted our prayer, when he hath sent down the comfort of his spirit in our hearts; when he with the fire of his love, and joy of his countenance, burneth up our sacrifice. This gladdeth our heart and encourageth us to seek him the rest of the day.

Then let us seek God early, even in the morning of our youth, and every morning, not perfunctoriously or for a fashion, but from our hearts, that he may let us hear that comfortable voice saying. Thy prayers are come up before me, and I have heard them. For thy sins are forgiven thee.

For in thee is my trust. Confidence and faith in God is a great argument to move God to speak good things unto us; for otherways our prayers are in vain, if they proceed not from faith, if you come unto him without confidence in him, you scorn him; and so do double injury to yourselves, adding to your former sins a scorning of God.

These also who put their trust in anything beside him, need not to look for any good thing from him. If ye would use a thousand Angels as intercessors to move God to hear you, it is nothing, only faith will prevail with God. The Pharisees alms deeds, his tithes-giving, his prayers, of which he much bragged, wrought nothing with God; but the Publican's faith and contrition were forcible arguments preualing with him.

Shew me the way that I should walk in, The second petition ariseth very well from the first. For when we have obtained an assurance of God's favor reconciled to us in Jesus Christ; it followeth next, that we should desire to conform our lives to the obedience of his commandments. For no man will frame himself to walk in God's ways, till he be assured of God's favor. Therefore faith in God's promises is the most effectual cause to bring forth good works; and an assurance of justification to produce sanctification. But because by nature we are ignorant which way we should go, let us pray God, that he may direct us what way we should go to heaven through this miserable world. For men having no better warrand of their ways, then their own determinations, may as blind men run headlong to destruction.

Christ is the way in which we should walk, I am the way, saith he, none other way in heaven or earth. We go in this way, when we follow his commandments and walk in them, leaving the traditions of men. Pray God that not only he would show us the true way, but also give us grace to walk therein.

For I lift up my soul unto thee, He used all wise and lawful means, yet ever he hangeth and dependeth on God's providence. Because unless our care & industry be governed by God's spirit, it serveth for nothing. Which teacheth us, in what ever case we be, never to lean to our own wisdom, but with heart to depend upon the Lord, that he may guid us by his holy spirit.

Behold what a wonderful effect God worketh by afflictions, they depress and cast down our outward man, and our inner man by them is eleuated & raised aloft: yea the more we are afflicted, the more we are stirred up. The oftener the messenger of Satan is sent to buffet us, the more earnestly (with Paul ) we cry unto the Lord to be delivered. So if we be cast down to hell, what the worse are we, if by that we be raised up to heaven.

As by the contrary, the wicked for their prosperous successes seem as it were lifted up to heaven, but their exaltation becometh a precipitation to them to the deepest & lowest hells, in respect they fall through pride in the condemnation of the devil; Let us therefore be patient in our troubles, and lift up our eyes to our God who will help us.

Verse. 9. Deliver me, O Lord, from mine enemies: for I hide me with thee.

IN the former verse he desireth God's mercy and loving kindness, and that he might be shown the way wherein he should walk; now he desireth to be free of temporal danger. This is a good method in prayer, first to seek the kingdom of God, and spiritual graces, and all other things shall be casten to us. We seek in vain at God temporal deliueries, if we neglect to seek spiritual graces, which are most necessary for us.

As for enemies the Church and her members, never hath or shall want innumerable, against whom what can we oppose, but God's protection. In number, in power, in policy and subtlety they are ever above us. There is no help in us against them all, but our gracious God. Esau came with four hundred against Jacob, a naked man, with his wife, children, and droues of cattle. But Mahanaim was with him, he was guarded by God's Angels. And therefore since the Church of God in France, Germany, and elsewhere, is in danger of the Liuiathan, and these sons of Anak; Let us run to the Lord, and cry unto him, O God Jehovah, who is one against all, deliver us from our enemies, who likewise are thy enemies.

For I hide myself with thee. As though he would say, I have no receipt or lurking place, but thee. Hide me therefore under the shadow of thy wings. Psalm. 91. The Lord hid the Prophets that Ahab could not find them out. If we will creep under his wings, he will surely keep us.

Verse. 10. Teach me to do thy will, for thou art my God: let thy good Spirit lead me into the land of righteousness.

HEre he craveth to be directed in the whole course of his life by God, and therefore he prayeth that God would teach him to do his blessed will, and to direct him by his holy Spirit towards heaven. The same he craveth in another Psalm, Guide me O Lord by thy counsel, and after bring me to thy glory.

Teach me to do thy will: This is a necessary lesson to be learned, [Doctr.] which our nature will never teach us. God he must teach us not only to submit ourselves to his will, but also do his will, and attempt no unlawful means of our delivery against his delivery.

This is not the voice of the flesh in tribulation, teach me O Lord to do thy will; but, I pray thee do my will. There is nothing more dificult, then to learn to submit our selves to God's will. But following the example of our Savior in his greatest agony, let us say, Not my will be done but thine.

He saith not, teach me to know thy will, but to do thy will. God teacheth us three ways. First, by his word. Secondly, he illumineth our minds by his Spirit. Thirdly, he imprinteth that in our hearts & maketh us obedient to the same, for the servant who knoweth the will of his Master, and doth it not, shall be beaten with many stripes. The hearing of God's will revealed in his word, would be unprofitable to us of it self, and be a witness against us, unless a willing obedience of the heart followed the hearing. We pray daily that God's will may be done, not only known. But while we know what is God's will, we are no ways obedient thereto, but do follow our own rebellious willes and ways.

For thou art my God. An argument to move God to teach him, because he is his God, and doth trust in none but in him. As if David would say: thou promised. est me help of thy free favor, help me then in this my danger. Whereby he would teach us two principal lessons. First, by this that he desireth God to teach him to do his will, [Doctr.] because he was his God, we learn, That it is not in our own arbitriment or choice to do God's will, [Doctr.] but his special grace, who preventeth us by his favor, and becometh our God, and after frameth us to do his will, and obey him. Secondly, that if he be our God, and we call upon him in our troubles, it were requisite we should frame our selves to obey him. If he be our God, where is his love and obedience? If he be our Father, where is his honor? So he must of necessity be an athiest who saith in his heart, there is no God; who professeth God in his mouth, and in his works denieth him; following his own pleasure, in place of God's will.

Let thy good Spirit, lead me into the Land of righteousness. The second petition is his future government and direction by that good Spirit, whom he desireth to lead him into the land of righteousness.

Let thy good Spirit. He craveth the Spirit to be his Captain and conuoyer, yea to lead him by the hand to that eternal life. In the 51. Psalm he craveth the holy Spirit not to be taken from him. Albeit the holy Ghost be God equal with the Father & the Son, the third person of that blessed Trinity, yet in order he is the third, sent by the Father and the Son, as Christ saith, I will send to you the comforter, the Spirit of truth, who may lead you in all truth, and promised he should abide with the Church to the end of the world.

He it is that sanctifieth us, that regenerateth us, that comforteth us in our troubles; enlighteneth us by his blessed word, God everlasting, for whom the Father hath elected and foreknown, the Spirit hath sealed, and the Son hath redeemed and sprinkled by his blood, who is the earnest of our inheritance, who caused us to cry, Abba, father; who knoweth the will and secret mind of the father, and carrieth our prayers unto God with sighs that cannot be expressed; whose temples we are; which temples without sacrilege we should not pollute; whom we should not grieve, lest he forsake us; for he can endure no pollution or uncleanness, for him, with David, let us pray to the Father, for he is the disposer of all his mysteries, and comforter in all our troubles and miseries.

Good. The Spirit of God hath many epithets in the Scriptures, holy, constant, right, and here good; which seemeth to be opposite to an evil spirit of the Lord's, which he sent upon Saul, and was sent to deceive Ahab, A lying spirit (saith Satan) will I be in the mouth of his false Prophets, and God said, go for thou shalt prevail. Sure it is, men are either possessed with God's Spirit, or with the spirit of the devil, who is called an impure spirit; who hath possessed many corporally, as the Legion; or spiritually by since, leaving them cap • iue as slaves to his will, which is the worst sort of possession, and till he be d spossessed by the word of God, and thrown forth of man, God's Spirit cannot enter, the strong man must be bound by one stronger, and then God's Spirit entereth. As a man's stomach being full of humors, cannot give place to good nutrie till those be avoided: so our souls cannot receive the good Spirit of God, neither will he enter into them, unless we be free of the spirit of Satan.

Lead me. Man by nature is as a criple, and blind, he cannot go upright unless he be led by a superior spirit: yea he must be carried as a Eagle carrieth her little ones, or as a mother her tender child. Think not that we can step one right step to heaven, but by the conduct and conuoy of God's holy Spirit. Miserable are those who go without his conduction.

To the land of righteousness. Or the right land, I leave the interpretations of many writing on this place, & follow that which is most plain and agreeable to the text, that is the kingdom of heaven, where true righteousness is to be found, and none can enter rherein but righteous men. This world is a land of unrighteousness; few or none living either righteous to God or men no righteousness exercised, but oppression, deceit, and falsehood. This should be our comfort when we are heavily oppressed, that we shall come to a land, and there be forever, where no unrighteousness shall be used; but the righteous Lord shall recompense them, who have done us wrong, and render double on their head.

Verse. 11. Quicken me, O Lord, for thy names sake, and for thy righteousness bring my soul out of troub • e, Verse. 12. And for thy mercy stay mine enemies, and destroy all them that oppress my soul; for I am thy servant.

IN these two last verses he craveth that God would quicken him, and bring his foul out of trouble, and in his mercy scatter his enemies; using a reason, because (saith he) I am thy servant.

First he prefixeth his name Jehovah, affirming and confirming that he seeketh no salvation at any other but out of the fountain of God's free mercy, and that he dependeth only on his liberality, for if he offered anything which was not of himself, then the whole cause would not rest in God; and therefore he desireth that for his own names sake he would do it, and help him. He would show that when he found nothing in himself, he dependeth only upon God's favor and grace. We may here observe that the injuries done to God's children, [Doctr.] do not so much evil to them, as they bring dishonor to God, for in their sufferings God hath most interest. Then the wicked say, where is their God? Which should move us to urge God more upon his own credit, then for any worngs which we sustain. For what do we suffer which we have not deserved; and to men belongeth confusion. What are we but worms? what, but sinful creatures; though we should die, so many worms die. But when God's name is disgrased, and we are made a laughter to the uncircumcised, that should break our hearts. [Simil.] The injury done to the servant, worketh not disgrace to the master, or the child to his father. Therefore he urgeth God to remember his own honor, in the overthrow of the Church. God is very zealous of his own name, which was never stained; and this were a great blot, if he would forsake his Church which he hath redeemed.

So we may be assured that albeit God putteth not to his hand instantly, yet he will in his own time let his foes feel that they have done him wrong.

Should not this move us to have great regard of God's name in all our actions and sufferings, as we pray that his name may be hallowed, so let us respect nothing so much as it, we should not tear him in pieces with blasphemies, as many do, neither dishonor it any manner of way, but sanctify the great name of the Lord our God in our hearts and in our works.

Quicken me, O Lord for thy names sake; David thinketh himself dead, both in body, as a man not living but dead, and in his soul comfortless, unless God give him life and vigor. As the Eagle by breaking her bill, reneweth her age, and the Serpent by easting her skin reneweth her life: so we must throw away the old fathers of our sins, that we may become young again.

Observe that we are ever dead in this world, [Doctr.] till God put life in us and quicken us, for all the world is dead without God's life. Then we are obliged to God, that we live naturally, who must also quicken us spiritually. For he is not the God of the dead but the God of the living. Surely the natural death is not so much to be feared, as the spiritual; of which Christ saith, Let the dead bury the dead. Both which are now (alike) lying upon most of this age. So we are to sue at God to quicken and reui •• e us, that we may serve him. For surely we are dead till the Lord our God quicken us; and this is to us a new resurrection.

And for thy righteousness bring my soul out of trouble. Man may crave with a good conscience to be brought out of trouble. We brought our selves in trouble through our sins; but there is none who can free us from them, but God; and therefore we may lawfully cry to him for help.

The first argument is taken from the righteousness of God; for it is righteous with God to render judgment to your enemies, and to us relaxation; for God payeth them with their own coin. Therefore as God hath mercy to his own, so likewise he hath justice by which he will plague his own adversaries.

And for thy mercy slay mine enemies, and destroy all them that oppress my soul: He claimed to justice for his delivery as in the former verse; together, as in another Psalm: Of mercy and justice (saith he) my song shall be.

But he desireth God to slay his enemies in his mercy, [Object.] when rather their destruction was a work of his justice? [Solut.] I answer, that the destruction of the wicked is a mercy to the Church. As God shown great mercy and kindness to his Church by the death of Pharaoh, Sennacherib, Herod, and other troublers thereof.

[Object.] But why prayeth he against his enemies, directly against Christ precept, who commandeth us to pray for them that persecute us? [Solut.] I answer, those enemies were more God's enemies, against whom we are bound to pray; not his particular enemies, whom he pardoned. According to the example of Christ, who on the cross prayed for his enemies, Father forgive them for they know not what they do.

But why would he have them slain, seeing he saith in another Psalm, [Object.] Slay them not, [Solut.] lest the posterity forget? I answer, they are said to be slain who rage in malice, when God will make them examples of his judgments, some whom he will reserve to another time, till their cup be full▪ and that they (as Cain ) may be tormenters of themselves, and examples to the posterity to come. Cain was reserved, and Judas executed, and God just in both. Cain's prolongation was as a sentence given by the judge suspended for a time, giving time to repent, yet in a most fearful and disperat case that it had been better for him to have died, then to live in such a desperate punishment, and torture of conscience.

For I am thy servant. The last argument which he useth to move God to help him, is by professing himself to be God's servant. A prince will think it a great indignity offered to himself, if his servant be injured. Now Lord, I am thy servant whom they torment, go Lord, confound them, and deliver me.

This teacheth us, that if ever we desire to have any favor from God, either in maintaining us, or confounding our foes, that we must serve our Lord, and employ all our endeavors to glorify him. Let us not serve sin and our lusts, but serve him who is most faithful, and whose promises are yea and Amen. God grant us that we may serve him in fear and trembling, and end our days in the magnifiing of his holy name, through Jesus Christ, our Savior. Amen.