Exposition Upon Select Psalms

The first part of the Psalm.

O Jehovah, how many] The first part of the Psalm, is the complaint which ariseth, as it appeareth clearly, from a heart, partly oppressed by the grievousness of afflictions; partly astonished through the multitude of enemies. For he cannot sufficiently wonder at such a multitude so suddenly seduced by his son Abschalom: And therefore wondering and astonished at once, he repeateth this thrice, How many are they! Now the heaviness of the affliction appeareth fully of the degrees of the complaint: for he complaineth not only of many enemies, but of many enemies rising up against him: And not that only, but of many enemies, both blasphemous against God, and spiteful against himself; of whom they spake, as of one forsaken of God. Of this third and highest degree, this thing is to be perceived in David's example, that God, even after such a manner uses to exercise his own, and those that are beloved of him, that they appear to the world to be among the number of the reprobate, and of those that are forsaken of God. And this is not done without a cause, for the defections, yea, of everyone that is most good, are many, and sin appeareth many times to be sweet unto the Electe. Therefore, God suffers them again to taste how bitter the fruit of sin is: Yet notwithstanding in the mean time, he so mitigateth this sense of the fruit of sin, that he suffereth them not to feel at one time, and together, the whole sharpness thereof: And he changeth so that part of that sense and bitterness, which he giveth to them to be tasted, that out of bitterness, he maketh sweetness to come; out of that which is, by the own nature the fruit and punishment of sin, he maketh a way as it were, of amendment of life, yea, unto the very heavens themselves. This way to some man may appear backward, that any by the Helles, should pass unto the heavens: Notwithstanding God bringeth it to pass, which brought light out of darkness. Then mark next in this complaint, and in this example of DAVID, that everyone of the godly uses in their afflictions to turn them selves at length unto God. And that is a plain proof, if there were no more only, that this punishment which is otherwise inflicted upon sin, changeth the own nature: For at no time, the turning unto GOD followeth the punishment, in so far as it is the punishment of sin, whatsoever the Papists prattle of temporal punishments and satisfactions (as they speak:) But after what manner now at last doth DAVID convert himself unto God? For the godly man afflicted many ways useth to turn himself unto God; for either by confession of his sins, or by seeking deliverance from the present affliction, or finally, by complaing and quarrelling with God, he turneth himself unto him. Now DAVID in this Psalm turneth himself unto God by complaing and lamenting, not indeed that he acknowledgeth not his sin together with his deserving, to wit, that he is justly through his own procurement afflicted after that manner. For we read not that DAVID thus complaineth in any other place, that he vndeservedly suffered anything of his God. In some other place I grant he complaineth, that he suffered many things of men and of his enemies, but in no place he maketh moan that he suffered anything vndeservedly at God's hands. Moreover, it is manifest enough by his own words in this place, of what thing he complaineth: For he complaineth not only of the multitude of his enemies but also of the over grievousness of the affliction: As if any child chastened 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 of the father complaining that he is over rigourously handled: Albeit in the mean time that is true, that GOD never tempteth his own above that they are able to sustain: For he will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it. 1. Cor. 10. 13. I grant he burdeneth the reprobate above, that they are able to bear: and therefore CAINE. Genes. 4. 13. complaineth: That his punishment is greater, hen that he is of strength to bear. But God tempteth not his own so; albeit sometimes it appeareth so unto them, because of the infirmity of our nature. I pray you, what meneth that, that a man even in the midst of his temptations (I speak of the godly) while he hes his recourse unto God, feeleth, that in some part he is eased of his burden; & that he feeleth with sighs that cannot be expressed a joy invtterable? What other thing I pray you, is meant by that matter, but that while the godly hes their refuge unto God, their temptation is asswaged, and that after a sort they slide and escape out of the midst of temptation (to speak so with the Apostle.) ) The ungodly whiles they are punished of God, they feel not indeed that, neither is there a way made open to them unto God: Therefore the burden of the wrath is heavier then they are able to bear. Of which thing also, CAIN. Genes. 4. 14. complaineth, who beside that he was condemned to banishment, & casten out of the Church, he was also casten out from the face of God. But this complaint of DAVID is yet a little more diligently to be examined of us, and finally, it must be taken heed to, from what mind it proceeded. The beginning of this complaint, clearly manifesteth the self of this familiar manner of doing with God, which is easily perceived in DAVIDS complaint. For such a familiar fashion of dealing with God, showeth that this complaynte came not from the Spirit of man. For the Spirit of man durst never yet compeir before God and his judgment seat: For howsoever otherways it appear to be fierce, notwithstanding, it trembleth and shaketh at the sight of God. Wherefore of necessity, this so familiar a complaint must proceed from the Spirit of God himself. They call this Spirit, the Spirit of adoption, which as PAUL • speaketh, Rom. 5. 5. pouring out into our harts that fatherly love of God. testifieing therewithal, that we ar the sons of God: & therefore it openeth our mouth that we cry Abba, father, & that in our affliction we complain unto God. For this is it which the Apostle speaketh. Rom. 8. 26. The Spirit it self maketh request for us, with sighs that cannot be expressed. From this Spirit therefore this so familiar a complaint of afflicted DAVID cometh: For except this spirit, and some sense of the fatherly love of God be present; as in the mean time I grant unto you that it may be, that some man will shout and howl in afflictions, and roar according to the custom of Lions & wildbeastes, as DAVID speaketh of himself, Psal. 32. at which time in troubles, he is not so tuitched with this feeling of the fatherly love of God: Nevertheless, that a man may familiarly turn himself unto God, and complain unto him as unto a father, of the grievousness of the affliction: no manner of way can it come to pass, except this Spirit be present, and that there be some sense of the fatherly love of God. A servant that only feareth his master because of wrath, and therewith loveth him not also; neither yet on the other side feeleth that he is beloved of his master, while he is beaten by his angry master, he turneth not unto him, he quarrelleth not with him familiarlie: but as his master handleth him inhumanelie; so he complaineth, not so much according to the manner of men; as he roareth and howleth like unto wild beasts, without all sense of the love of his master. But the son, who is touched with a sense of his fathers love, in the midst of the chastening, he turneth him unto his father, and quarrelleth with him familiarly. So the afflicted child of God, quarrelleth with God his father; of whom he feeleth himself much more loved yea, even then while he is afflicted be God's hand then any natural son whosoever can be beloved of his father. He feeleth also God the father to suffer together with him, & to be commoved by the self same afflictions of his, which otherwise he him self sendeth upon him: even as a father is touched with a compassion in the very mean time, while he is chastising his son; notwithstanding that of necessity he is compelled to chastise his son; specially, to the ende he should not grow worse by liberty and impunity. And so to this place we have spoken of DAVIDS complaint, which we ought to follow in our afflictions: in which certainly, we should endeavor, that there be ever present with us, a sense of the love of God, in Christ Jesus. But so far as concerns the person of DAVIDS enemies; you have in them, not only an example of blasphemy against God, but of extreme malice against men, who spare not so much indeed the soul, or the other life, in so far, as they endeavor altogether, to cut away the hope of God's help. In which thing also, yet see their wonderful blindness, who think that the godly are altogether left by God in the mean time when they are afflicted of him, yea, and also that they themselves are stirred up by God to destroy and utterly to overthrow them: like as that blasphemous lowne Rabschake gloried against the people of God. 1. King. 18. 25. Am I now come up without Jehovah unto this place to destroy it? Jehovah hes said unto me, Go up against this land and destroy it. And thus much have we spoken of the first part of this Psalm.

The other part of the Psalm.

BVt thou Jehovah] The second parte of the Psalm, in which, through the sense of the presence and help of God, albeit he was not yet in effect delivered, notwithstanding he glorieth, as if he were even now delivered; For he had scarce complained unto God, when he felt some presence and protection of his before hand. For surely no man will have his recourse unto God in Jesus Christ, before he first in some measure feel his help: Come unto me (saithe he Matth. 11 28.) all ye who are weary and burdened, and I will make you to rest. But what are these helps, to the ende we may come to the particular, which DAVID felt to come from God, in the time he had his refuge to him. DAVID being disarmed, fled from his son Abschalom; now he felt God as a buckler to cover and protect him wholly over. He was in shame, he felt God to be unto him Glory. He lay prostrate; he felt God lifting up his head. And to speak it in a word; he felt God to supply all that wanted in him. The matter is so then, surely thou shalt want nothing, which that only one God shall not furnish, if thou have thy refuge to him: yea, thou shalt also feel him only to be all unto thee. Desirest thou wisdom? he shall be wisdom vnthee: desirest thou glory? He shall be glory unto thee: Desirest thou riches? he shall be riches unto thee. Finally, he shall be unto thee all things that thou desirest. Moreover, DAVID whiles he felt the sethings, he holdeth them not within himself, but the things he feeleth, he speaketh out, & professeth them first before GOD. This sense of the mercy of God, it cannot be altogether suppressed and restrained, but it will burst forth in an open confession. For so both God himself is glorified, and he who hes that sense, receiveth the greater consolation; especially, the sense of the mercy of God, being enlarged by the confession. For how much the more we utter forth that sense of God's mercy in our harts; so much more it groweth and is enlarged. But he who never at any time speaketh a word, either with God, or men of the mercy of God in Christ Jesus: this man by his silence declareth plainly enough, that he is not touched as yet with that sense of the mercy of God, with which it became him to be touched. I crying out] He goeth forward in his glorying; and as first he had professed before God himself, that feeling of his mercy: so turning himself unto men, he commendeth the same unto them, beginning first from the manner and fashion, whereby he had apprehended the mercy of God. Then in following out every particular parte of the mercy. For so it cometh to pass, that both God is more glorified, and men are also more edified through that example of the mercy of God toward him: for no notable mercy of God is bestowed upon any for his own cause only, but also for the cause of others, that others also by his example may be turned unto God, and may purchase mercy. Wherefore (saith PAVLE 1. Tim. 1. 16.) For this cause he received me to mercy, that Jesus Christ should first show on me all long suffering, unto the example of them, which shall in time to come believe in him, unto eternal life. Therefore the Prophet beginneth from that reason, whereby he had apprehended mercy. Now it is perceived in conversion unto God & prayer; to the ende, that no man should think that God giveth grace to that man that seeketh it not, or that he openeth the heavens to the man that knocketh not, let be, to the contemner or refuser of the grace offered: For God will have our faith exercised after that fashion: albeit otherways he giveth us not, yea, the lease thing that can be, because of our prayers, as for any deserving cause. He answered] To wit, out of his heavenly sanctuary, yea, and out of the earthly also, unto which his visible presence was then tied. This is subjoined, that all may know that they seek no sooner anything from God, according to his will, but he will surely therewith answer them in some measure: and so they may be encouraged from the very success of the prayer, to conceive prayers thereafter. Also, we shall see that it cannot be otherwise, but God shall presently answer to our petition, if we consider from whence the same is: now it cometh from God's own spirit it self; and so it is not possible but God will hear his own Spirit. Wherefore PAVLE. Rom. 8. 27. 28. after he had said that the Spirit maketh request for us, with sighs that cannot be expressed, presently he subjoins, that God knoweth the meaning of his own Spirit: As if he should say, God must of necessity hear the intercession of his own Spirit, and answer to the desire thereof. From whence I pray you is that, that with sighs that cannot be uttered, of which the Apostle speaketh, we feel therewith, that invtterable joy, and so we come from God as if we were satisfied: yea even then, when that self same thing is not as yet gotten, which hes been sought of him: Surely, none otherwise, but from thence that God hes answered our petition. For so God useth, stirring up in our harts, a certain unspeakable joy, to answer us when we call. And this sense is more then all those earthly things, more then this present life, yea & all things belonging thereto: Wherefore he hath purchased more at God's hands, who hath felt this joy, then he who hath gotten this present life from God, and all things necessary to the same. But now we have in the end of the next verse, what God answered to DAVID, when he saith. Jehovah susteineth me] Therefore God answered not so much by word as by deed, then when he upheld David: Which thing he spake before in more words. [Thou art my buckler about me, my glory, and he that lifteth up mine head,] He comprehendeth the same thing in one word hereafter. [He sustained me] saith he, whereby he meaneth that sense of God's protection, in the midst of persecution. I laid me down] Now he commendeth the effect which followed so gentle an answer of God, of the which he spake immediately before. And it is indeed, ane certain security of the mind, which he leaveth to be perceived be the effects. Now there are in it, that he lay down, that he sleeped, and that he awakened out of sleep. For as when the mind of any man is troubled through any present danger, either he goeth not to bed, or if he go to bed, he sleepeth not quietly, neither yet wakeneth he softly, if peradventure he sleep: So when the mind is quiet, then indeed a man goeth to bed, he sleepeth securely, he awakeneth softly: Wherefore some deep security of mind, is manifested by those effects, yea, and that a spiritual rest. The thing therefore that maketh a mind secure in troubles, you see it to be God's presence, and a feeling of his help. Therefore the Apostle hath these words. Rom. 8. 31. If God be on our side, who shall be against us? For he felt that quietness of mind through God's presence, which made him thereafter, to provoke whatsoever enemies of his salvation. Also that is worthy of consideration, in what meaning the Apostle in that place vnderstandes God to be present with him. After that he had fully rehearsed all God's benefits, having begun at the first to the last in these words. Rom. 8. 29. 30. Those which he knew before he also predestinate, whom he predestinate, them alsa he called, whom he called, those he justified, whom he justified, those he glorified: then he subjoined, verse. 13. What shall we say to those things? To the which interrogation, he answereth, If God be on our side, who shall be against us? In which words, surely he hath brought in one sum, all the benefits before spoken of; all which easily may be brought to this: That God is with us. Therefore God's presence is perceived by his powerfulnes in calling, justifying, and glorifying of us: So that if any man would know whether God be present with him or not, he must see, whether if he be called, whether if he be justified, and by these, as by the means, he must ascend to the Predestination, and fore-knowledge of God, which were from everlasting. Then least any should doubt of these benefits, by which he declareth the Lord himself to be present with us, he bringeth us to that gift of his son Christ, of all gifts the chiefest, and by an argument taken from the thing that is more, to that which is les, he concludeth thus, He who spared 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 not his only son, but gave him for us to death, how shall he not with him give us all things also? Therefore, you see that the Apostle reasoneth, from Christ given, to all the rest of the gifts: to the ende we should learn from thence, howe oft soever we would know, whither God be present with us by his benefits, so oft we must have our recourse unto Christ, & we must see, whither if we be participant of Christ of his death, of his resurrection, without the which, surely we have no presence of God with us, no effectual power of God in us. But to the end we may return hither, from whence we began: That is most certain indeed, that the presence of God, and that indeed by the self alone, maketh a man secure: which thing is so true, as if thou take away his presence, man hath nothing in him but fear and horror, specially when any grievous affliction seazeth upon him: Or if there be any sort of quietness of mind, that is none other thing, but a fleshly security, which is a token of the sudden destruction to come. PAVLL saith. 1. Thess. 5. 3. When they shall say peace and safety: then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape. Therefore, to the ende there may be a deep sleep, and a soft wakening out of sleep, that is, that there be a true security of mind, every man must take heed, that he feel God present with him, present I say, when he goeth to bed, when he awaketh in the night: for our sleep should be no sooner interrupted in the night, but we should have our recourse unto God: Albeit men commonly are chiefly distracted in the night, with the cares of this world, yea, with lighter and vayner tryfles. More-over, nothing hath more strength, either to settle the mind in the night time, or to call it back again to sleep, and to refresh the body with rest, then that sweet meditation upon God. Finally, when the time of awaking cometh in the morning, every man must take head that he find God present with him, when he goeth forth of the house, when he cometh in again, while he eateth, while he drinketh, while he is doing anything, continually that presence of God is to be sought. Also we have God present at all times, if with our voice we cry unto Jehovah, as DAVID did, or if also, when there is not place for the voice, we call upon him with our heart, which thing yearly may be done, without hindering the most serious business we have ado, to leave also that unspoken of, that this way specially, all the honest adoes of this life, may be handled with a certain inutterable delight. Now the ground of this presence is Christ, without whose croce and sacrifice, set before our eyes, no entry is patent unto God. I will fear none evil] In this verse, he enlargeth that security which he felt through God's presence, while he saith, that he hath no cause to fear hereafter, no, not indeed ten thousands of his enemies. The amplifying therefore is partly from the time to come, partly, from the multitude of the enemies: As if he should say; Not only was I secure, but also hereafter I will be so secure, that if ten thousands of the people would pitch their tents about me, notwithstanding I will not be shaken with fear. Of the which thing you learn, that this is the force of the quietness of the mind in God, that there is nothing which it is not able to over-come. From thence Paul, after he had numbered out many things, which are contrary to us in this life, such as were anguishes, oppression, and the rest; finally, he subjoined. Rom. 8. 36. 37. Yea, in all those things we are more then conquerors through him who hath loved us: Behold, you may see the ground of this security and victory: To wit, the love of God in Christ. For when there is that sense of the love of God in Christ, and consequently, any taist of that life to come (for this last followeth always of that former) then in deed the child of God is so carried above all those things inferior, that from on high he despiseth and contemneth them. Now the Apostle in the same place, bringeth in the cause why we are more then conquerors through the love of God. For I am persuaded (saith he) that neither death nor life, &c. is able to separate us from the love of God. For if those things, which are reckoned out in that Chapter, might separate us from the love of GOD, then certainly, we should easily fall under the burden through them. But seeing they are not able to bring that to pass that GOD in Christ should not love us, and we also feel that love in Christ, and out of that love, life: surely it will never come to pass, that those things fall utterly oppress us: But on the other, it falleth out directly to the contrary, that we over come them all, DAVID therefore, to return to him again, was so carried away through the sense of God's presence and love, in the midst of persecution; that he securelie despised all the contrary power, as one, who had persuaded himself of that, that it was not able to separate him from that love of God in Christ, the sense whereof indeed he had at that time. For it is not to be thought that this voice of DAVID, and his glorying, arose chiefly of that security, which he had then perhaps of the certainty of the keeping of this life present: But much more of that security, which he had of the certainty of that life to come, yea & that through the feeling of the love which is in Christ Jesus: For that is the differance betwixt the godly and others which stretch not their hope farther nor this life: Those are never at ease, neither yet can they glory, except they be first sure of this life: yea, but the godly being uncertain of this life, and certain of that that is to come, through the feeling of the love of God in Christ, they are in quiet rest, & do glory, Sadrach, Mesach, and Abeanego Dan. 3. 16. answered so to Nebuchad-netzar threatening them with all extreme torments whatsoever, We are not careful (say they) concerning this matter. And thus much have we spoken concerning the seconde parte of the Psalm. The glorying and commendation of the benefits of GOD, whereof the first was the sense of the help of God: the second, of the security p • st & to come, proceeding frō that sense of God's help: Now followeth the third part of the Psalm.

8 Aryse Jehovah, save me, my God, who hath stricken all mine enemies upon the cheek bone, thou hast broken the teeth of the wicked.

9 Salvation it self is to be ascribed to Jehovah: let thy blessing be upon thy people. Selali.

ARyse Jehovah] The last part of the Psalm, as we have spoken, in which DAVID, turning himself again unto God; First prayeth for himself, that he may be delivered from the present danger: Then for the people. Now he prayeth for himself in these words. Aryse (saith he) Jehovah, save me] For so long as we feel not a full deliverance, we remember God so, as if he were vn-mindful of us, and did sir idle in the heavens, casting away all care of his own upon the earth. Save me (saith he) my God] Embracing GOD as it were in his heart, he craveth that he would save him: For when he saith [my God] he embraceth God, and by faith, applieth him to himself: now he doth, and speaketh this through the right of the covenant, in which God promised to be a God to Abraham, and to his seed. Genes. 17. 1. But if thou ask in this place, seeing now before he had gloried in God, and in his presence, which also he felt in his mind, in the middeste of afflictions: He gloried, I say, against all his enemies, against life, against death: how cometh it to pass, that now he is so careful of this life, and craveth so earnestly at God, that he would deliver him out of the present danger? I answer, that this great security of the godly, and the contempt of this present life, fighteth not among themselves. And the petitions of this sort, whereby they crave also the preservation of this life, always with that condition, if it please God so, that he would grant the same to his own glory: for neither the godly, while they have a fore-taist of that other life, and leaning thereto, they glory against all things; caste not in the mean time utterly away the care of this life, and rashly pour out the same. For this present life, among the rest of God's gifts is not the basest. Thou hast stricken] He moveth GOD to his preservation in time to come, from the by gane experience, in destroying of the enemies and wicked and therewith also filling them with shame; For it is thought to be a shameful thing to be stricken upon the cheek bone, and to suffer the breaking of the teethe, that is, strokes upon the face, and in the mouth. Observe in this place tw • links, as it were, of that fine Golden Chaine. which PAVLE linketh together, to wit, Experience and Hope. Experience (saith he, Rom. cap. 5. 3.) bringeth out Hope. This petition of DAVID, from bygane experience, leaneth to the Hope of the present and temporal deliverance to be purchased. Albeit indeed I confess that this is not a sure hope, even that, to wit, which maketh not ashamed, unless it be that hope of that everlasting promised deliverance: For that is properly that hope which follows the experience of God's deliverance, especially, if there be a feeling, with that experience of deliverance of the love of God in Christ Jesus: Therefore the Apostle subjoined in that place: For the love of God is poured out in our hearts by the holy Spirit: As if he should say, of necessity this hope maketh not ashamed, and it is sure, seeing that experience, from which hope proceedeth, is especially of the love of God in Christ Jesus. Salvation it self] Thereafter he prayeth for the people, yea, for that parte of the people which followed after Abschalom, and was seduced of him. One would marvel, that DAVID in such a great danger of his life, is so mindful in his prayer of the people, & salvation of others: For this would appear to be of a man that is set a part from all peril and danger, not only to respect himself, or his own life, but also others, and the salvation of others. But it is to be known, that this is the disposition of every member of that universal body of Christ, that it is not only touched with a sense of the own misery, but also it is commoved with a compassion of the rest of the members of the same body: And look how much the more it is touched with a sense of the own misery, so much the more it suffereth with the rest, whom it seeth to be miserable. For he who never yet felt any misery, surely that man is unmeet to pity others, whom he seeth to be oppressed with misery. Also, the reason of this petition is taken from the nature of God himself. To Jehovah (saith he) is salvation to be ascribed] as if he should say: The nature of Jehovah, is to save and to be merciful: So he declareth unto God what his nature is: For there is none other reason more effectual to move God, then if you bring forth unto him his own nature, especially, that whereby he is merciful: For God delighteth chiefly in mercy, and above all things, in his own nature he is most merciful. God is love. John. 4 • . Now it is not possible that this can be done of us, to wit, that we be able to bring out this his nature before him, especially that he is merciful, unless we travel diligently, first to see by the eyes of our soul, yea, and feel also surly in our heart in some measure, that infinite Essence, Wisdom, Justice, Power, and mercy of God, &c: Except we hold us content to prattle of an unknown thing, which we have never yet, neither seen nor felt. Wherefore, the knowledge of the nature of God, is chiefly most necessary to conceive earnest prayer, and not only the knowledge, but the sense and feeling of the same. And we must endeavor all our life long, so much as is possible we may conceive in this finite that & narrow mind, that infinite majesty: To him therefore be all honor and glory, Amen.

The first part containeth the petition, the cause whereof he adjoineth.

O Jehovah] The first parte of the Psalm, as we have spoken. The petition: first he prayeth that affliction may be removed, Then he prayeth for prosperity, as for deliverance and salvation. Also, with the petitions, he intermingleth the causes. First, therefore he prayeth, that the wrath of God may be removed. O Jehovah (saith he) rebuke me not in thine anger, &c.] DAVID, as it appeareth by his own words, being holden down with a grievous sickness, he conceived in his mind that God was angry against him, of the which it came to pass, that being now sick, he is more troubled in mind, through the feeling of God's wrath, then in the body, through the feeling of the sickness. For, that we speak somewhat of the wrath of God, it is intolerable, for it is not possible that he can be satisfied, unless it be with the everlasting punishment of that man who is out of Christ. It is not the sickness of one, two, or mo years, not of a thousand years, that can satisfy the angry God, if you be found out of Christ, but thou must be punished for evermore. And even as the wrath of God in the self is intolerable, so the sense of the flesh, and of this corrupt nature conceiveth it to be vnappeaseable, & to be mixed with no kind of mercy; of which thing Cain complaineth. Gen. 4. 13. My punishment is more (saith he) then that I am able to bear. But certainly, profane Cain, lieth against God, and against his nature. For where sin aboundeth, grace aboundeth much more, If the mind could be brought on earnestly to seek the same: For then it shall feel the wrath of God in Christ pacified, which the flesh & corrupt nature feeleth vn-appeaseable. DAVID therefore, to return unto him, having once felt this wrath of God, was more troubled through the sense of the wrath, then through the sense of the most grievous sickness: he craveth then, that not so much the sickness be removed from him, as the feeling of the wrath; and he doubleth that petition, as one who was deeply touched, with the sense of that wrath O Lord (saith he) rebuke me not in thine anger, neither chastiseme in thy burning wrath. For he apprehendeth not only the anger, but the burning wrath: Therefore, in the example and person of DAVID, this is to be learned of us: The afflictions of the godly, are not indeed so many satisfactiones for their sins, neither doth God lay them on upon his own, to that ende, that he may satisfy his wrath and justice: For Christ hath satisfied once the wrath of his father, for the sins of all the believers, yea, and that indeed most perfitely. For the Papists lie, in that they say, that the afflictions of the godly, are so many temporal punishments inflicted, because of their sins, which of necessity they must suffer, either in this world, or in the other, That is, in Purgatory. For they say, that Christhes only taken away by his death that everlasting punishment. By which lie, who is he not that seeth, how much is derogated frō that only one & perfect sacrifice of Christ. Therefore I affirm, that these are not satisfactiones for sins, or the punishments of sins, but fatherly chastisements, by which God of his mercy exerciseth his own in this life, that they be not utterly casten up in a deep sleep of fleshly security, & so perish with the rest of the world. Which thing, albeit it be true, yet notwithstanding, afflictions many times darkeneth so in our sight, that mercy and love of God in Christ, that the very Godly are afraid also when they are chastised, least together, & at one time, the whole wrath of God be poured out upon them. Now this fear ariseth not so much of the renewed part of the mind, as it doth of the flesh and unregenerate part of the soul: For love casteth out fear. 1. John. 4. 18. Therefore it proceeded of the flesh, that DAVID feared so much the wrath of God, and his prayers something savoring of the flesh, and of the corrupt nature mixed with them. For the prayers, yea, of the most holy men, contract a certain spot on someone side or other, of the remanent uncleanness of this nature. Nevertheless, in the meanetime, he turneth himself unto God, and prayeth that he would turn away his wrath from him: which is again a sure evidence, that he, even at that time had apprehended some certain portion of that grace of God in Christ Jesus: for vtherwaies surely he durst not have been so bold to come unto God, or to common with him so familiarly, unless he had been allured by some feeling of that mercy in Chris • . Then the godly, in the midde cloud of afflictions, surly have some sight (howsoever at some time it be somewhat obscure) of the mercy and grace of God, by which they being allured, come unto God, & earnestly crave his mercy. For they are not able, who are not at least touched with some sense of his mercy, earnestly to crave that mercy. But we will make the matter manifest by this similitude▪ When a mid cloud is cast in betwixt our sight & the Sun, the cloud indeed in the matter it self, diminisheth nothing of the bright shining of the same, which by nature is in the Sun, albeit the Sun be not seen of us, in the clear brightness thereof, be reason of the cloud that is cast betuixte: Even so it is, of that cloud of affliction; that is casten in betuixte our sight, and that sun of the countenance and mercy of God: in effect surely it taketh nothing away from the love of God (howsoever indeed it appear unto us) whereby God loveth us in Christ, which, as God himself is unchangeable, so he remaineth the self same for evermore, and is ever like to the self, yea, and remaineth even then when he chiefly afflicteth us. For even then when he looveth us in that his Welbeloved, how-so-ever it appear not so unto us, because of the affliction, which is cast in betwixt us and his countenance. And again, as the cloud cast betwixt, darkeneth not the Sun so unto us, that nothing of the sun utterly is seen, and we think that the day is suddenly changed into the night; nevertheless surely some portion of the light shineth unto us, through the midst of that dark thickness of the cloud: even so, neither doth that cloud of af • liction cast in, darken that Sun of the love of GOD in Christ, but some beams thereof will clearly strike upon our minds and hearts. These things are somewhat more largelie spoken of me, that we suffer not our selves to be so oppressed in the darkness of afflictions, so that all beams of the favor of God in Christ, be utterly taken away out of our sight▪ but so much continually of that light which is in his face, should be seen of us, as may show us the way earnestly to crave mercy and deliverance. Jehovah, be gracious unto me] Hitherto, once and again, he hath prayed, that the wrath might be removed. Now he earnestly prayeth for the grace and mercy of God. Be gracious unto me, ó Jehovah, saith he] He had seen the wrath of God, he had seen also his grace, he had apprehended grace, and after he had commed by it, he cried, be gracius unto me, • Jehovah For bursting out into these words, no doubt he had, with a sweet feeling, apprehended grace. For we should not be moved to cry for the grace of GOD, for the fashion, and some light affection, but with the cry that is in the mouth, there should be a deep feeling thereof in the heart. For the godly, no sooner seek earnestly grace, but they get it as soon, their hearts being spread over, yea, with a moste sweet feeling thereof. Because I am become feeble] He subjoineth an argument of grace, earnestly fought for frō his languishing & siknesse, as if he should say, O God, thou seest howe grievously I am afflicted with sickness, therefore be gracious unto me. Heale me ô Jehovah] Again, he earnestly craveth mercy. This his frequent prayer showeth that he had mightily wrestled with the sense of God's wrath: for we would not nakedly, and for a fashion (so as men use to do) call for the grace and mercy of God, if we were touched with ane earnest sense of God's wrath, but with a loud & doubled voice, calling upon God, we would diligently endeavor to escape out of that feeling: For it cannot be, that any man being oppressed with the wrath of God, can fly away, except God him self, as it were, stretching out his hand from the heavens, ease us of that burden of his wrath. Because my bones are altogether troubled] He repeateth the argument, taken from his languishing and sickness, but being laid open in his own partes. Now the partes thereof are these; the trouble of the body, & of the most firm and solid partes thereof: to wit, of the bones: then a troubling of the soul, be reason of the wrath of God seizing thereon: As if he should say, both is mine hole body troubled, & likewise is my soul troubled. Finally, nothing is whole in me. Men indeed ar then in a good case, when the body being sick, the soul is touched & pricked with a conscience of sin. For this cause the body is outwardly humbled by God, that the soul also may be inwardly humbled. For unless in mind, we rose up against the heavens and God himself, what need were there of the casting down of the body? Therefore DAVIDS body was humbled, that his soul might be humbled: For these things agree very evil among themselves, a proud heart, & an humble body. And that is thought to be the most grievous judgment of God, when the body being humbled, God boweth not therewith & moveth by his Spirit the Soul unto repentance: and the very sickness itself is most desperate, when in the most grievous feeling of the body, the heart of any man remaineth insensible, without the feling of wrath, without the feeling of sin, without the feeling of grace. But if there be any sense of the wrath of God in any man, that is, the high-way to recover conversion & health; but when there is not a feeling of the anger, neither a conscience of the sin, then the afflicted man roareth indeed like a Lyon, as DAVID testifieth of himself. Psa. 32. 3. And he is no more able to turn himself unto God, then a wild beast unto the man that striketh him. The comforts that commonly are ministered to the sick, tend almost all to this end; that in sickness they be quiet, as concerning God, they be secure in respect of sin, they be at ease in consideration of heaven and hell: Be of good courage, say they, remember not upon death, but remember of the recovering of the health of the body. Then they commend the patience and strength of the mind: but commend they that strength which proceedeth from confidence in Jesus Christ? Noah ways at all, but patience is unto them a fierce mind, proud and wrestling with that hand of God, which seazeth upon the sick. Also, if in the mean time, any man make mention of God, & of his mercy in Christ, of sin, of life & death to come, presently they receive this speech, as a most heavy tale; and they cal it a melancholic cōmoving which serveth rather for the increase of the sickness, then for the diminishing thereof. But men should deal far better with any sick man, if ane humbled, contrite, & dejected mind were recommended unto him. For the mind being once caste down, there is some place for repentance, & for the earnest craving of the grace of God. Observe this again: DAVID in this place, to the ende he might move God unto mercy, he setteth down as it were to be seen before his eyes, and amplifieth his misery, so that in a manner it may be altogether seen of God. Mercy presupponeth misery: Now to the ende that God may be merciful, of necessity we must be first miserable. Wherefore, if any man would earnestly crave the mercy of God, of force he must profess before God that he is miserable. For every man may truly speak that of himself, to wit, that he is miserable of his own nature; and that confession is above all things most acceptable unto God, in whose sight it becometh us not to compear with an ostentation of our (I cannot tell what) Free will: even as if it were in the power of our nature, and it were but once to think of anything that were pleasant and acceptable unto God: for that were to detract from the grace of God in Christ Jesus, of which only we have what-so-ever power we have to think well, will well, work well. Neither yet again, should we come forth in God's presence, with the opinion of our merits and satisfactions: For they that seek righteousness in these things they find it not. The Pharisee boasted of these things, but he returneth home vnjustified. Luk. 18. 10. We must come forth rather in God's presence, with that miserable Publican, who having laid out his misery before God, and found mercy. Notwithstanding, the Papists cannot see, nor will not see the misery of our nature, to the ende, that they might obtain the mercy of God. Therefore, out of these things that have been spoken, it appeareth, that we should lay our misery open before God. But how can it be, that any man can set before him the mercy of God, unless he himself first know that he is miserable? Now to know that he is miserable, and that he may acknowledge his own misery; it is not for the fashion, to profess that he is mortal, that he is a sinner, that he is subject to many inconveniences, when in the mean time, he feeleth nothing of these deeply in his mind, such are the confessiones of men commonly of themselves: But to acknowledge our misery, is to feel at the very heart-root, howe miserable thou art; it is to know in conscience thine own sin, with a serious dolour of thy mind. They are twofold miserable, that see not their misery. It is a miserable thing in the self, to be a sinner, as a man-slayer, as an adulterer, &c. But not to see what great evil is in sin, nor to be touched with no remorse of man-slaughter, and adultery, &c. that is, to be miserable over again. For such is the nature of that fleshly security, with which, as with a strong Apoplexy, men ar cast up into a dead sleep, so that they neither see nor feel anything, while at length they be so wakened up by some sudden judgemente, that they never from that time forth be at rest. Hitherto the argument taken from his misery hath been amplified. Thou therefore, I Ichova, &c.!] Now he concludeth the prayer, for avoiding of God's wrath: But the conclusion is turned into a cōplaynt, for he cōplayneth that the Lord hath remained a good space turned away from him, as it manifestly appeareth of the petition following, in which he saith: Return Ichova] So then through the effect of the vehement sorrow, the whole sentence is cut off, and it is a certain holding up of speech [Aposiopesis] But the complaint is to be considered. DAVID, as it appeareth, being destitute for a short space only, of the presence of his GOD, notwithstanding, he complaineth so, as if he were deprived for a long time and space of that sweet countenance of his GOD. How long] saith he: Those with whom God useth to be present, they are scarseable to suffer his absence, yea, but for a moment: to them one hour is a year. In deed it appeareth so unto them, especially if in the mean time they feel God to be angry against them. For of those secure men, I speak nothing, who never willingly look unto God, or at any time meditate upon him. For how many are there in every place, who if they get liberty to enjoy this life, with a reasonable sufficient plenty of these things, which belong to the sustentation of this life, surely they would never desire to see neither another life, nor heaven, nor God. Oh howe deceivable is this fleshly security? for it persuadeth us that there is in this life some happiness, true quietness & peace with God, without Christ. Hitherto he hath concluded, the deprecation of wrath. Return, Ichova] Now again he earnestly craveth for grace. Return (saith he) O Ichova, deliver my soul] To wit, save me out of this present death, not indeed for my desert, but for thine own mere mercy and grace. Therefore he acknowledgeth the presence of God and his Favor, that it proceedeth not indeed from any merit of his, but of the mere grace of God. And from thence it appeareth in that complaint, in which he quarrelled with God, concerning his long absence, that he complained not of any wrong, as though GOD had dealt unrighteously with him, otherwise then he had deserved at God's hand. For if God's presence proceed of grace, surely God's absence is not of any unrighteousness in God. And that is the difference, betwixt the complaints of the faithful, and of the infidels. The faithful complain not that there is any wrong done unto them by God, any otherways then they deserve at his hands: But whiles they complain, they acknowledge that whatsoever thing is done unto them, according to the will of God, is ever righteouslie done, and that they have justly deserved the same. More-over, they complain & quarrel with God, of a certain son-slike fear, & of an unutterable desire of his presence: But the unfaithful in cōplayning, they burst forth inaccusationes & blasphemies, they accuse of unrighteousness, in the mean God time they bring out their own righteousness; also, their complaint is made through the hatred of God, and detestation of his presence, at which they tremble, and from the which, they altogether vttetly abhor. There fore it is to be considered diligently it persuadeth us that there is in this life some happiness, true quietness & peace with God, without Christ. Hitherto he hath concluded, the deprecation of wrath. Return, Jehovah] Now again he earnestly craveth for grace. Return (saith he) O Jehovah, deliver my soul] To wit, save me out of this present death, not indeed for my desert, but for thine own mere mercy and grace. Therefore he acknowledgeth the presence of God and his favor, that it proceedeth not indeed from any merit of his, but of the mere grace of God. And from thence it appeareth in that complaint, in which he quarrelled with God, concerning his long absence, that he complained not of any wrong, as though GOD had dealt unrighteously with him, otherwise then he had deserved at God's hand. For if God's presence proceed of grace, surely God's absence is not of any unrighteousness in God. And that is the difference, betwixt the complaints of the faithful, and of the infidels. The faithful complain not that there is any wrong done unto them by God, any otherways then they deserve at his hands: But whiles they complain, they acknowledge that whatsoever thing is done unto them, according to the will of God, is ever righteouslie done, and that they have justly deserved the same. More-over, they complain & quarrel with God, of a certain son-like fear, & of an unutterable desire of his presence: But the unfaithful in cōplayning, they burst forth inaccusationes & blasphemies, they accuse of unrighteousness, in the mean God time they bring out their own righteousness; also, their complaint is made through the hatred of God, and detestation of his presence, at which they tremble, and from the which, they altogether vtte • lie abhor. Therefore it is to be considered diligently of us, that in the mean while, we make our complaint, we put a bridle to our affections, least through their distemperature, they carry us so far forward, that we sprinkle not that holy & inviolable majesty, with any, and it were, yea, but with the least spot that can be. Which thing is the rather more diligently to be done of us for that cause, because we are all inclined thereto by nature, and it is a thing very hard to repress & bring under commandment, our boiling affections, and filthy thoughts. Wherefore we must labor continually, that we speak and think of our GOD, with passing great reverence and holiness. For in death there is no remembrance of thee.] This is the other reason of the petition, from the glory of God himself: For as that former reason was from our own misery, in the third and fourth verses, so this latter is from the glory of God, which through this present estate of DAVID, appeareth to be called in question. Lord (saith he) in death there is no remembrance of thee] Therefore keep me alive. For this cause, God will have us to live in the land of the living, and as it were, to live as strangers absent from the Lord, that first through faith we might worship him, in his son Jesus Christ, in this life, before we fully enjoyed that his presence, in that other. Everyone of the godly, knowing this, they desire to be preserved for a time, yea, even in this life, for this end in special, which the Lord himself hath appointed, and as the Apostle speaketh of the creatures. Rom. 8. 20. not so much after their will, as after his own will, who will have them for a time to be pilgrims absent from their Lord. Therefore so oft as we see the Saints so earnestly to desire this life, and the preservation thereof at God's hands, we must not think that this is done by them, for this cause that they even delight so much in this life, or that they abhor this bodily death, but rather that they earnestly desire to glorify their God among the living, and to exalte his militant Church & kingdom upon the earth, & they desire not to • itte from thence, while they have won some unto Christ, and as it were, by stretching out their hand, they carry them up with themselves into the heavens. For this present life is chiefly to be consecrate to God, & God's affairs: Yea, and this is the cause why Hezekiah took death in so evil a part, denunced unto him. Esa. •• . And this also is the cause, wherefore Paul, when otherwise he chose rather to s • it out of the body, nevertheless, he chose rather to remain in the body, to the ende, that he might propagat the Church of Christ, & might bring men unto the • aith. Phil. 1. 23. 24. Finally, this was the cause, wherefore so earnestly DAVID sought in so many Psalms, the prolonging of his life. Psa. 30. & 88. & 118. Notwithstanding David in this Psalm, appeareth not so much to be oppressed with the sickness of his body, as with the sickness of his soul, & sense of the wrath of God. And therefore he is not so afraid of this bodily death, as of that spiritual casting off, yea, & that through the sense of the flesh, & part not renewed. Wherefore we may consider with our selves, that he spak of that eternal death, & of the burial of the hell, in which, no man will praise God. Therefore you see that the godly also, abhor, and are afraid for the bell; and again, you see, that they desire life and salvation, not so much for their own cause, as for God's glories sake. For neither DAVID in this place, so much respecteth his own life, and salvation, as the praise of GOD, yea, and that specially troubled him, that being once cast out from the face of God, he should not at any time there after be a Preacher of God's praises. And this is a most sure evident of the salvation of the godly, if they feel in themselves a desire and careful endeavor of gloryfiing God. For it is not possible, that that soul can be detained in Hell, which aspyreth to God, and to his glory. I faint in my mourning] Hytherto have been declared, the two reasons of the earnest seeking of mercy. The first, in the third and fourth verses: The second, in the sixth verse. Now followeth the third, in the sevent and eight verses, from the dolour and feeling of a most grievous misery. He expresseth this sorrow diverse manner of ways: For first (he saith). I faint in my mourning] Then, I make my bed (saith he) all the night to swim] Thirdly (saith he) I make my bed side to melt with my tears] I grant that these speeches are very excessive: For in truth, neither made DAVID so much as his bed to swim, neither yet melted he his bed-side with his tears: notwithstanding, the inward dolour of his mind was no les, then are those external things which are here spoken of. For out of all question, if it could have been possible, that DAVIDS eyes had been capable of so many tears, as had been sufficient to have made his bed to swim, or to melt his bed-side: surely there was such a great sorrow in DAVIDS heart, as had been sufficient to lowse them, and to pour them out: and certainly DAVIDS body in very deed, was almost consumed, and as it were melted with that sorrow. For to speak this once, of this grief of DAVID, this is first manifest, that it was not so much contracted, by reason of the bodily sickness, with which, notwithstanding, he was most heavily oppressed, as it was indeed, by reason of the feeling of the wrath of God, & those terrors of hell, the which grief indeed is the greatest that can 〈◊〉 imagined, & none is to be compared unto it. Then DAVID was such a one, who now before had oft tasted how gracious the Lord was, as PETER • peaketh. Yea, and he himself at this same very time, was not altogether void of all feeling of his mercy. And therefore it came to pass, that he took this wrath of the angry GOD, in so evil a parte. For it is sure, that howe much the more greater the experience of the mercy of God be, so much the more doth any man take in evil parte, the wrath of God, and he is the more in that respect troubled through the offense of so merciful a Father. And for these causes, the ancient holy men, otherwise endued with excellent courage and strength of mind, when they came before God, they utter a most effeminat softness and dejection of mind. There was no man of greater courage of mind then David, notwithstanding at this time, he was altogether poured out as it were in tears, for that invincible strength of mind is not otherwise to be uttered, when we have to do with God, and with his wrath, for what other thing else would this be, then to harden our heart against the hand of God, humbling us? And that we have not experience of this grief in our selves, which David, as he hath uttered in this Psalm, saith was in himself, the cause is this stupidity of our heart, & this fleshly security, with the which we are also cast up into dead sleep, that we feel nothing at all: But if we were lightly touched with those terroures of everlasting death, then indeed we should be earnestly grieved, & it would appear no marvel unto us, that such a bold man vtherwaies of courage, was of so dejected a mind at this time. Wherefore we must continually take pains to cast off the deadly so pour, which crepeth upon us day and night, persuading our selves, finally ever of that, if we judge not our selves, we shall be punished of the Lord, & someone judgment or other, being sent out vpō us, we shall be wakened out of so deadly a sleep. Mine eye through indignation.] He persisteth yet in the amplifying of his grief. Mine eye (saith he) through indignation is consumed] That is, according to my judgemente, through the wrath, whereby he is cōmoved against his enemies, as the words following appear to make manifest. Mine eye (saith he) waxeth old, because of all mine enemies] To wit, for all those that in the mind of an enemy, observe me, they insult upon me, being cast down to the earth, and triumph as it were over me: for the wicked use to rejoice at the calamities of the godly, and to insult upon them, being thrown down, for that end inspeciall, that if it be possible, they may drive them to desperation, while they perceive that their hope is mocked at: For this is a most grievous sort of persecution, when this is cast up in their teeth, that they have in vain hoped in God, and that they have been, as it were, beguyled of God, to whom, notwithstanding they have so much trusted. Out of all question, DAVID suffered this kind of temptation at this time. DAVIDS sickness of his body was grievous, the feeling of the wrath of God was heavier: but this mocking of his enemies in his miseries, increased exceeding greatly, that grief which proceeded from both. The wicked therefore rejoice at the afflictions of the godly, when in the mean time, they have no cause to glory. But the godly indeed have matter to rejoice in, when they see the wicked humbled; for with the casting down of the wicked, the delivery of the godly is conjoined: But contrariwise, there is no solid and true deliverance of the ungodly, when the children of God are afflicted. The wicked indeed appear in their own sight to be happy, and to live more at liberty, when the godly are dejected: But to speak so, there shall not be a final deliverance. Wherefore if we will speak truly, there is no cause of rejoicing to the wicked out of the aflictions of the godly, neither shall so many victories gotten over the professors of the Gospel, profit the Papists one hair, which a • daily brought to our ears by men's speeches, out of those nations, whom the Lord, for the cause of religion, exerciseth this day. For there shall remain a Church to God upon the earth, even until the second coming of Christ, albeit all the Kings of the earth conspire against the same. For it is by the mighty power of God, that that small flock, is wonderfully preserved, in the midst of so many Wolves, cirkling them round about. But suppose that the Church of God were altogether at one time taken out of the earth (which the ungodly would wish with all their hearts) would the wicked be for that cause the more happy? Doeth this world stand because of the wicked? is this interchanging of days and nights, by reason of the ungodly? Doeth the earth bring forth her fruits for the wicked's sake? No verily: for all those things come to pass, because of the godly, & Church of God. But if there were an final accomplishment of the Electe, there should not be a place found, for any of the wicked upon the whole earth. What cause therefore have they of rejoicing & glorying at the afflictions of God's children. The Lande of Palestine, which was ever an enemy to the people of the Jews, rejoiced sometime at the afflictions of the Jews: but what saith God unto them? Rejoice not, O thou whole Palestine, because his rodd • that stroke thee, is broken. Isaiah. 14. 21. that is, because the power of the kingdom of the Jews is diminished and broken: As if the Lord should say, Thou hast no cause to rejoice, O Palestine, concerning that matter. Which things, seeing they are so, surely so oft as we daily see those men that are glad at the afflictions of the Churches of France, and rejoice at the coming of the Spaniards into this I will, to overthrow this purity of the Gospel which we profess, & who laugh, as it were, in their sleeve at those things: While we see, I say, those fine-ones, we have no great cause so much, neither to envy their prosperity, nor theirs whom they favor, as we have cause to pity their misery, and to be glad for the happiness, that shall one day come unto the Church. Christ • ayth, John. 16. 20. Verily, verily, I say unto you, ye shall lament and mourn, but the world shall rejoice: ye shall be heavy, but your sorrow shall be turned into joy. Again, Matt. 5. 4, Blessed are they that mourn, for they shall receive comfort. And again, Luk. 6. 25: Woe be unto you (saith he) that laugh, because ye shall mourn and weep. Out of which words we observe, that this is a necessary interchanging, that those that now mourn with the Church of God, shall laugh with her forever, after this life: But those who now laugh in the miseries of the Church, shall mourn and weep for ever after this life.

The other part of the Psalm.

DEpart from me] Hitherto the first part of the Psalm hes been consumed in petitions, now followeth the other, in which DAVID in an instant, having fe • t that grace and favorable good will of God, which he craved by a turned speech, he glorieth against his enemies. That thing is worthy of consideration, to see how hastily the alteratiō is made from the sense of the feling of God's anger, into the feeling of his unspeakable mercy even when he was wrestling with the wrath of God. But now he is lifted up, through the confidence of his mercy. Any godly man being oppressed with God's anger, and casten down as it were to the low hells, sooner nor one can speak the word, is lifted up unto the heavens? This is to be attributed to God, and to his mighty power, who with one blenk of his eye, is able wonderfully to deliver his own. DAVID in another place. Psal. 30. 6. hath expressed this sudden change thus; When he hes been but a moment in his wrath, of his gracious good will, life is present: he maketh mourning to lodge in the • vening, but in the morning cometh singing. Then it is worthy of the consideration, to see after what manner in that same Psalm, he declareth this sudden alteration, by his own experience. O Jehovah▪ through thine own gracious good will, thou haste placed strength upon my Mountain, therefore, I sai • e in my rest, I shall not be moved forever, but when thou hid thy face, then I was troubled. Then he subjoineth: O Jehovah, I cried unto thee, and therewith I prayed unto Jehovah. And he addeth a little thereafter, Thou hast changed my mourning into a dance, thou hast lowsed my sackcloth, and girded me with rejoicing. There is none of all the Godly truly, who shall not suddainelie, and besides their expectation, feel some comfort, if they in their misery, earnestly seek for the mercy of God. For God sendeth away with rejoicing, those that come unto him with confidence & heaviness, which whosoever hath but once felt, they prefer it before all the kingdoms of this world. Wherefore, whosoever complaineth that he is destitute of true consolation, let him lay the wight upon himself, and not upon God, because he cometh not unto God with true faith, & let him seek mercy, which if he had sought, surely he had felt it suddainlie, and unlooked for. But to return to DAVID again, he being strengthened beside his expectation, he turneth himself to his enemies, and he glorieth after this manner against them. Depart from me (saith he) all ye workers of iniquity] He calleth the hypocrites, as appeareth, the workers of iniquity, which when they bear a deadly hatred within, notwithstanding, in outward show they pretend friendship, whom DAVID, Psal 41. 6. and thereafter at length described. So by works of iniquity, he understandeth hypocrites: As if after this fashion he had spoken unto them: ye come not to visit me with any well-willing mind, but with a deadly hating heart, that ye may take pleasure in mine afflictions, and may triumph over me, being cast down to the ground▪ but ye ar deluded in your hope: Therefore depart from me. Then he layeth down the ground of this glorying confidence of grace sought and obtained, & he uttereth out this thrice. Jehovah (saith he) hath heard the voice of my weeping] Then: Jehovah hath heard my deprecation] The third, Jehovah hath received my prayer.] This-three fold repetition proceedeth ou • of question, from that firm apprehension of grace, which he had spoken of: For in the heart ariseth gladness of the feeling of the grace. And the heart being now sprinkled over with joy, no man is able to restrain himself, but he will burst forth into a commendation of the grace, which he is not able also to commend overmuch. For we would not speak so rawlie & so coldly of grace, as we use, if that grace of God which is in Jesus Christ, were firmly apprehended of us. Also, this is worthy to be marked in this place: DAVID a little before, while he wrestled with the wrath of God, he wrestled also with the tentationes of his enemies, and he was not a little troubled therewith: but now being lifted up through the confidence of grace, he is so far away from that that he is troubled with the injury of his enemies, as that he also securelie glorieth against them. A man being once placed out with the grace of God in Christ, and being troubled by the wrath of God, he is therewith laid open to a thousand temptations, he is crossed with all things, yea, the most mean, he invieth, he freteth, he feareth, yea, he is not far away at some time from that estate, to be driven into desperation: But returning again into favor with God, and getting confidence, he obtayneth therewith also, that security of mind, whereby he glorieth against all things. Wherefore, there is nothing more blessed then that peace and reconciliation with God, which is by faith in Christ Jesus, who only is the maker of all our happiness and peace, whose sacrifice being once looked upon, the wrath of God against us is pacified, and therewith also the consciences of the believers are quieted. Let them he ashamed, and greatly troubled.] Hitherto the ground of the glorying hes ben laid down, to wit, the confidence of God's mercy in Christ; now he returneth to that begun glorying. Let mine enemies be ashamed (saith he) & let them be gretly troubled] The meaning is, as if he should say: those men looked for my destruction, now they ar frustrate of their hope, therefore let thē be ashamed: for shame & cōfusiō of face, ariseth to speak so of a disappointed hope Hope maketh not ashamed. Rom. 5. 5. Then being ashamed, saith he, let them be greatly troubled: as if he should say; being frustrate of their hope, and ashamed, let them feel so much trouble in mind, of their disappointed expectation, as they have received rejoicing of my destruction, which they hoped for. For sorrow and vexation of mind, followeth upon shame, as shame followed upon disappointed hope. Then he adjoineth: Let them return ashamed suddenlie] As if I should say, they came for this ende unto me, that with an enemies mind, they might narrowly mark mine afflictions, and that they might triumph over me: But now let them return, let them return, I say ashamed, because of their frustra • hope, yea, and that suddenly: and as I indeed in a moment, beside expectation have felt grace & deliverance, so let them likewise in a moment be ashamed. Mark therefore, as the godly are suddenly, and beside expectation, lifted up through the feeling of God's grace & deliverance: so shame taketh hold suddenly upon the ungodly, and after shame sorrow, and of that chiefly consisteth shame and dolour, in that they see the godly beside their expectation, lifted up and delivered: For this will be the chief part of the confusion and sorrow of the reprobate, in that day of the coming of the Lord, that these, whom they some-time sought to destroy upon the earth, and had persuaded themselves, that they were utterly destroyed out of the world, so that there-after, there should be no remembrance of them, at any time upon the earth; That then, I say, they shall find them in a momente, and suddenly glorified, beside their hope and expectation, they themselves, & the whole world looking on. One objection resteth to be lowsed: what▪ is not this the part of foolish and ambitious men, so to glory against their enemies? I answer; The godly glory, and the wicked do glory, but after a diverse manner. The wicked glory, trusting to their own strength, to their counsels, to their riches; finally, to the arm of men: But the godly rejoice, leaning only to the presence and grace of GOD. And this is none other thing then to glorify God, which, what other thing is it, then to utter out that inward confidence in God, yea, and that in the face of the enemies & mockers themselves, who moste earnestly travel to this ende, that they may separate us from that love in Christ▪ that they may together at one time, extinguish all that feeling of his grace, Of which PAVLE speaketh, Rom. 8. 38. Who shall separate us from the love of God in Christ? It is true indeed, that the ungodly also uses to vaunte of the favor & grace of God. So the Papists this day vaunt of Christ, when in the mean time they persecute christ in his menbers: even as Paul spak, of the Jews Rom. 2. 17. that they gloried in the law of God, yea, even when they • ansgressed the Law. So we read that blasphemous Rabschake, vaunted also against Jerusalem, that he came none otherways to destroy it, then leaning to the commandment of God himself. 2. King. 18. 25. The ungodly dream that the grace and favor of God belongeth unto them, when notwithstanding, in the mean time, the wrath of God continually persueth thē: but at length it shall appear, that this glorying of these men was vain, howsoever for a time all things appear to prosper according to their heart • desire. At length also it shall appear, that the glorying of the children of God was not in vain, how-so ever it appear unto the wicked in this world to be vain. For our hope, (as PAVLE saith,) shall never make us ashamed, but at length it shall be crowned with glory and immortality, in that glorious coming of our Lord Jesus Christ, To whom with the Father and the holy Spirit, be all honor and glory, Amen.

The first part of the Psalm a petition of preserving

PReserue me] The first parte of the Psalm is a petition: also he seeketh his own preservation, whereby indeed he would signify, that he was come into some danger, & that he was laid open to some peril, either through Idolatry, or through some other cause. For, for this cause he hes his recourse unto God, being a suppliant, and he craved that he would save him. Preserue me] The reason of the petition is from his confidence in God, whereby surly he embraced God, in this present danger in his heart, in Christ Jesus. DAVID therefore being about to present himself before that judgment seat of God, and being about to seek his salvation and preserving, he dare not be so bold as to come forth in God's sight, unless first he be cledde over with Christ, and with his righteousness: For this is to believe in God, or that he had his recourse unto God. For there was none other way at any time to compear before God, no not to the best Kings themselves, except by faith in Jesus Christ, without the which, no entry was every yet made open unto GOD. By whom, saith the Apostle, We have entrance by faith in God. Rom. 5. 2. O my soul thou sayest] By a converted speech, he turneth him to his own soul, and bringeth her in testifying with him of that faith, which he himself before professed, and seeking therewith his own preservation. Thou sayest to Jehovah] saith he; As if he should say, Thou, O my soul and conscience, testifies with me, that I truly and sincerely profess that, in that I say, I believe in God: For if the soul bear not witness with us within, and say as it were, Thou art my GOD, our mouth in vain professeth outwardly faith in God; it saith in vain I have my recourse unto God: Except we believe with the heart to righteousness, the confession of the mouth profiteth nothing to salvation: Therefore DAVID bringeth in his soul believing, & testifying with him before God, that thing which he before himself had confessed in mouth: but what saith DAVIDS soul? Thou art my God] He acknowledgeth the Lord Jehovah: But he seeth him not as it were then a far off, but drawing near unto him, he sweetly embraceth him: which thing is proper unto faith, and to that particular applying, which we say to be in faith. He embraceth him, I say, when he saith. Thou art my Lord] And from thence follows that, that DAVID himself now before had sought. Preserue me] For the soul of DAVID sought the same thing, which he himself had sought before it. But this petition of DAVIDS soul, is not expressed in this place. Good cometh] Ane preventing of an objection of that understood and suppressed petition of DAVIDS soul; for God might have objected; To what ende should I preserve thee? What good thing can come unto me from thee? DAVIDS soul answereth first by a granting, Good cometh not from me unto thee] As if he should say: I grant that, that my life can no ways be profitable unto thee. For it is necessary, that our faith, to the end it may quiet the self, in the alone mercy of God through Christ, very humbly and soberlie esteem of the self: and it behooveth every faithful man so to lean to the alone grace of God, & merit of Christ, that in the mean time, he be utterly estranged from all opinion of his deserving, & that he acknowledge, after that he hes done all things that he is able to do, to the glory of God, that he is no other thing, but an unprofitable servant. But the truth of this sentence is to be weighed of us, least there be any who would think that DAVID hes not spoken earnestly, and from his heart, but for the fashion and dissembledly. God therefore (according to the perfection and exceeding great felicity which he is in himself) is not helped nether on the one side or other by our well-doing: neither yet is he hurt any way by our evil doing: man himself, is either helped by his own well-doing, or his hurt, by his evil doing. For in that consisteth our felicity, that we glorify God. Again, in that we ar miserable, whē we give not unto God his own glory, yea, or then when we dishonor him, so far as lieth in us: which thing, this rejoicing which we feel through the conscience of obedience; and again that grief, which we feel through the conscience of disobedience and rebellion, is able enough to testify. O miserable man that I am (saith PAVLE) Who shall deliver me from the body of this death! To the holy ones.] The other parte of the answer by way of correction: as if he should say; albeit no good thing can come unto me from thee: Nevertheless, O God, preserve me with the Saints that are upon the Earth, that is, in favor of the Church fighting in the world, that I may at least be profitable unto her: Therefore, albeit nothing can come unto God by our doing well, notwithstanding, we must not think that our good works are unprofitable: For a man may be profitable to a man, & the most contemptible may serve for some use to any the moste honorable; as in man's body the foot may be profitable unto the head. More-over, among men, Kings may be most profitable to others, of which sort DAVID was, in respect they are armed by God with power and authority: they are bound also by their office to be profitable unto others; but especially, unto the Church of God: of which thing we read, that Nebuchadne • zar, (otherwise an Heathen King) was admonished by Daniel: that Christian Princes might understand, that this is so much the more to be required of them. To the excellent] Those whom he called holy ones before, now he calleth excellent: Consider therefore how greatly DAVID esteemed of this Church of God, that is now so much lightlied and contemned, not only by the Princes, but by the basest sort of men. Not-with-standing the holy ones, whatsoever the world think of them, remain excellent glorious. Daniel, in the same signification, calleth it the Church of the high Saints, that is, of those that are Predestinate and ordained, to all moste excellent high things, & to life everlasting. In whom] This is the fountain of that good thing, whereby he is to indue the Saints, to wit, the delighting in them, as love and favor. For we profit in vain, either the Church, or any member thereof, except we love. If I should spend all my goods (say • PAUL) in feeding of the poor, and had not love, I were nothing. We may be indeed steidable unto others, but without love we cannot be steidable to our selves, neither do we anything that is acceptable unto God, in respect it cometh not from a sincere & sanctified heart. Moreover, mark here also the cause wherefore godly men desire to abide for a while upon this earth: and verily it is the pleasure that they take in the fellowship of the holy ones; for whose cause they would live some-what longer, that they might promooue them to the knowledge of their salvation, and might preserve some of them, before they depart out of this world. For they shall have a far more greater delight in their God, in that other life. It is good for me (saith Paul) if I depart hence, but it is not so for you. If therefore chiefly the love of this world, or of those things which we see therein, tieth us all-to-gether, so much to this world, surely we are more then miserable, yea, in the greatest abundance of all things of this world.

The other part of the Psalm an holy glorying.

THey multiply their sorrows] The other parte of the Psalm: The glorying; having received some comfort of the preceeding rejoicing. For never man yet at any time came in vain to God in Christ. And having as it were compared that his happy estaite, with the estaite of Idolaters, he pronounceth and exclaimeth, that in respect of him, they are as it were but miserable caitifes. They multiply their sorrows (saith he) who give in dowry to a stranger] That is, who give in dowry anything to a strange God and Idole, that is, who join them selves in marriage with it, having complcitlie paid a great dowry. For it can scarcelie be uttered, how many things Idolaters rashly lavish out upon their Idols: And what commodity get they thereby? Surely, no solid and true joy, such as David felt of that his marriage with the true God, but sorrow only, and all kind of misery. For superstition is ever conjoined with a trembling of the soul. For what thing is able to establish the soul of man, but God only? The Papists promise peace and security to others, which notwithstanding they themselves enjoy it not. Observe then in this place, how soon soever any man hath felt that joy, which proceedeth from the true God, then all those appear miserable unto him, who having le • t the true God, have their refuge to idols; For then he perceiveth well enough, what the misery of Idolaters is, after that the eye is enlightened with that light, which proceedeth from the face of God. And surely that is he, who may only judge aright of the misery of man. The Idolaters themselves are blind in their own misery. There are also other men, who otherwise profess God in their mouth, nevertheless, they feel not in their heart that solid joy, which proceedeth from Jesus Christ, whose judgment many times concerning Idolaters, is corrupted. Of these I speak, whom you may see everywhere, to admit into their company, without any kind of difference, whatsoever sort of men, whether they be true Professoures, or the enemies of the Cross of Christ, such as are the Papists this day: Then to speak it once in a word; there is no man a right judge of the misery of Idolaters, but he who hath himself felt in times bygane, that happiness which is in the true and only God. I will not offer them drink offerings] As he had before pronounced Idolaters to be miserable, through the sense of that joy which he had felt of the true God, so now he professeth, that he will have no society, either with the Idolaters themselves, or with their Idols: and he showeth that from the heart he abhorreth that sort of false worship and religion. I will not] That is, I will not sacrifice with them, after the custom of the profane Gentiles, which sacrificed, even with the blood of man not only against the law of God, yea, but against humanity it self. I will not take up their names] This is somewhat more, then that which he said even now: as if he should say, I will not indeed so much as name their Idols, & strange gods. Concerning this there is a for bidding commandment extant. Remember not upon the name of strange gods, neither let it be heard in thy mouth, whether it be in ane oath, or in familiar commoning. Of this you have an example, in this place, & a promise in the Prophet Ose. 2. 17. Therefore there is an utter detestation that DAVID professeth, yea, against their very nams. But if any man will most entirely consider, that miserable estate of idolaters, & then will be touched therewith, with some sense of the true God in Jesus Christ, surely that man will all-to-gether, abhor with DAVID Idolaters, and Idolatry, yea, and their very names will be abhominable in his • ares: For what fellowship is there betwixt light & darkness? Nor yet surely, would there be so many found amongst us, who would receive so willingly these Pestes & messengers, sent out by the Anti-christ, which are sent over to this country, to overthrow that purity of the Gospel, which we profess. Jehovah is the portion] After that he hes declared the misery of Idolaters, and had therewith professed, how far disagreeing he was from them: Now he showeth his own happiness, which he obscurely setteth against the misery of Idolaters. There is mater enough furnished unto us, of glorying of our happiness, who worship the true GOD, according to his Law, when-so-ever we look upon those miserable men, who follow a strange worship: and surely this would have the own use this day, if any man would carefully, look upon that misery; but very few there ar which do this thing: whereby it cometh to pass, that they are neither moved with their own misery, nor with their own happiness. But let us consider more diligently the words. Jehovah (saith he) is the portion of my steeding] First, he glorieth of his heritage: and he calleth Jehovah himself his heritage. For it is necessary, that we be first participant of God himself, according to the promise in the covenant, I will be thy GOD: Then that all his benefits in Christ Jesus may be communicated unto us, as ar remission of sins, righteousness and life everlasting. Then secondly he glorieth in the assurance of that his heritage, yea & that by a turned speech unto God. By which thing indeed we are warned, that when we glory, we should turn our eyes oft to GOD, that the confidence which proceedeth from the sight and presence of God alone, might be the more. Thirdly, he glorieth in the pleasantness of his heritage. The lines (saith he) are fallen out to me in pleasant places] That is, the heritage, which is divided and assigned unto me, as it were by lines, he fallen unto me in pleasant places. Cōcerning lines, look Moses. Fourthly and last, he glorieth, in the fairnes agreeable with his heretage, & (that I should so speak) proportionable thereto. My possession (saith he) is fair for me] That is, the fairness thereof, answereth to me in proportion: Then to speak of this matter sūmarily: DAVID glorieth in his inheritance, and in the thing conjoined with his inheritance. All these words of DAVID, are great and weighty, and they manifest a very great feeling of God in Christ, and of that everlasting life, which being covered under these words, was in DAVIDS soul, yea, surely they manifest a greater sense, then ar contained in the words themselves. For that joy of faith, as Peter thinketh, is unutterable & glorious: Then their greater was the feeling, then the words, but the matter it self, and the substance of the rejoicing, is greater then all sense, whereof we all ar not capable. Wherefore, those so weighty words of David they manifestly declare that joy which we shall feel in the life to come, and which indeed shall be wonderful. Therefore we must travel diligently, that when we read those things, which are uttered forth here by DAVID in this Psalm, that we therewith feel some like sense of joy in our selves, and let us reason with our selves, out of those same words, that that joy shall be incomprehensible, which we one day shall fully attain unto, when our Lord Jesus. Christ shall be made manifest unto us in that his second coming, and when we shall see him, how glorious he is in himself.

The last part of the psalm.

I Will bless Jehovah] The third parte of the Psalm, The blessing. Having now felt that his happiness in Jehovah, DAVID bursteth forth into a blessing, that exceeding great joy, to wit, which proceeded from God, redounding to God again, the author thereof: For the praise and blessing of God's name, presently followeth that felt joy, proceeding from God: and of what measure the joy is, in the same measure is the blessing. If there be no joy, there is no blessing, if there be some joy, whether it be more or less, there is also some blessing, whether it be more or less, to wit, according to the measure and quantity of the joy. But in the heavens, where there shall be a perfect rejoicing, the blessing shall be perfect and continual, both day & night, & without intermission, we shall say, Holy, holy, holy, Lord God almighty. Who counselleth] Here follow the arguments of the blessing, from the benefits of God toward him. For after that once the rejoicing of the heart, hath lowsed the tongue to praise God, then there shall lack no matter of praise. The benefits of God are of two sortes, partly, they belong to this present life, as the counsel of God, in seeking the well of his own, and a certain unmovable steadfastness, in this verse, and in the verse following: partly, they belong to the life to come, as the resurrection, as everlasling life, from the ninthverse to the end of the Psalm. Then this is the first argument of blessing, in that he hath God to be his counselor. Who councelleth me (saith he) that is, which thing he hath not once spoken in the 2 • . Psalm nor elsewhere. Who teacheth me his ways.] Now he taught DAVID his ways, whilst he enlightened his mind to this purpose; that he might see those things, which were acceptable and pleasant unto God. He taught him also his ways, when he directed his heart to follow out those things, which were acceptable to God. For such is the blindness of our mind, as concerning good things and that are pleasant in God's sight; also, such is the frowardness of our heart, that unless the Lord put to his own hand to enlighten, reform, & make us new over again, we cannot so much truly as think one good thing. Wherefore, whosoever will do anything aright, and with commendation, of necessity he must have God to be his counselor: Moreover, Kings ar warned to do this chiefly, by the example of King DAVID who used not to come out into the council, with the nobility of the kingdom except he had first consulted with his GOD. In the nights] He showeth the time inspeciall, when God gave him his counsel: as if he should say, Not only in the day, but also in the night he gave me his advise: That is, there is no time in which he doth not counsel me. Of the which, it appeareth that David, being a man otherwise distracted in the nights, with diverse cares & temptations (as he was indeed that man who was a type of Christ; & his afflictions & temptations wer figurs in special of the afflictions & temptations of Christ that were to come) it appeareth, I say, that he being so distracted, was accustomed in the night by prayer, to have his recourse unto God, and to use him as it were in his hard affairs, to be his counselor, whereby also it came to pass, that as he testifieth of himself in another place, when being overwhelmed altogether in anxiety and trouble oft, he went to bed in the evening tide, yet in the morning he arose out of bed joyful, & as it were altogether sprinkled over with gladness. Now this was not done for any other cause, then that he had God to be his counselor, even in the night. It is a grievous & heavy thing indeed, if any man be deprived in the night, of this bodielie ease, & bodily senses, which are wearied now the whole day long, by hearing much, seeing much, & handling much, &c. But that is far more grievous, if any be not only deprived of that rest of the body, but also in the mean time be distracted with diverse cares and thoughts of the mind. This is for the most parte the cause of those fasheries in the night, that so few in their troubles, have their refuge unto God, and lay them not down as it were in his bosom; but they had far rather without God, fight & wrestle with their fasheries and cares, where by it cometh to pass, that they are more and more disturbed with the self same cares. Yea my reins instructing me] He showeth the manner whereby God gave him counsel: & it is by the holy spirit, which he understandeth by the name of reins. Also, the reins are put metonymicallie for the thoughts, whose seat the scripture maketh the reins. Then David showeth the way, not any extraordinary wayc, such as was that, which was, by vision, by dreams; but the ordinary, which was by the word of God, upon the which, David out of all question oft meditated, & that through the holy spirit, working by the word. Then the caus wherefore we wait not for God to be present with us extraordinarily; and that he speaketh not with us face to face, either by day or night, let us not think therefore, that it cannot be possible, that we use him as our counselor, because this ordinary way of dealing 〈1 page duplicate〉 〈1 page duplicate〉 with God by the word, and by his holy Spirit, is the over-far best, as for examples sake, if any man being oppressed night and day, with trouble of mind, will meditate upon that saying of the Apostle. Be not careful in anything, but in all things let your requests be shown unto God, in prayer and supplication, with giving of thanks. If any, I say, will meditate upon this, surely that man shall no less familiarlie deal with God, neither shall be receive smaller comfort, then if he spake with him face to face. I set Jehovah always before me] The seconde argument of God's blessing, from that benefit, whereby he standeth immovable and firm, yea even in this present life. I shall not be moved] (saith he) For David felt himself to be firm and stable in God, yea, in the midst of those commotions & troubles, whereby then he was shaken. The self same thing feel the other godly, when they have their recours unto God. So saith Paul. Who shall separate us from the love of Christ? For he felt himself to be grounded & rooted in that love of God, as he speaketh of himself in another place. Notwithstanding, the same Apostle in other places, felt himself grievously exercised, even according to the outward man, as he speaketh. But what speaketh he in the mean time of the inward man? We are afflicted on every side, yet are we not in distress, in poverty, but not overcome in poverty: We are persecuted, but not forsaken, cast down, but we perish not. But the wicked when they are oppressed with adversity, as they have not their refuge unto God, so they feel no stability for themselves in God. I grant indeed, at some time, that they appear to themselves to be placed without the danger of all trouble, yet are they shaken altogether, yea, with the least motion of affliction, how sone soever these helps fail, to the which they trusted. But let us consider the grounds of this stability. The first is this of which he speaketh, Jehovah is at my right hand] As if he should say, Jehovah susteineth me, as he speaketh in another Psalm. But of this stability, there is an higher foundation. I set Jehovah (saith he) always before me] This is that continual confidence in GOD, which maketh him to be present with us at all times. Wherefore whosoever will stand firmly in afflictions specially, let him seek for God's presence, & he who would have the presence of God, let him apprehend him by saith: neither suffer him, so far as is possible, ever to depart out of his eyes. Wherefore my mind rejoiceth] Here followeth other arguments of blessing, taken from the benefits belonging to that other life, the resurrection from the dead, and everlasting life. For it is not sufficient, if we look only upon the blessing of this present life, except also we direct the sight of our eyes to the consideration of that other life, and as it were, behold a far off those benefits moste excellent, which shall be bestowed upon us in that other life. But of the whole graces of God in Jesus Christ, were tied only to this life, surely all those things would be nothing, which be fall unto us in this life. If our faith & hope we • bounded in Christ, only for this life, we were miserable. If only in this life, (saith the Apostle) we had hope in Christ, of all mortal creatures, we were the most miserable. But if the form of speech is not to be pretermitted, which he useth in propounding unto us those two benefits of the life to come. For he maketh his preface in the ninthe verse, that he is glad & feeleth an exceeding great joy to arise from thē. He expounded not unto us after that manner, those former benefits of this life, neither used he such a preface being about to speak of them so that thereof it manifestly appeareth that there was a greater joy of the soul, yea, of the hope of the benefits, which shall be bestowed upon us in that other life, then of the present enjoying of the benefits, which be fall us in this life present. We glory (saith PAVLE, writing the Epistle to the Romans, and fifth Chapter, verse second,) under the hope of the glory of GOD. Behold, the gloryiing under the hope, of the benefits of that everlasting life to come. The Apostle also warneth us, that there is ane exceeding great comfort, yea, of the speeches which are uttered in conference, concerning that glorious resurrection that is to come. But we must a little more diligently mark this example of DAVID: He saw not but a far off, & after many years▪ the resurrection of his body to be. For how many years ar now passed bye, since he spake those things, and since he departed this life? And yet notwithstanding, he hath not risen again, neither yet also shall he arise before that seconde coming of Christ, and yet nevertheless, through the very hope of the resurrection, which was to come to pass a long time thereafter; he rejoiceth exceeding greatly! What is therefore to be done of us, who are fallen in into the point of time, of the coming of Christ, & to whom being once departed this present life, there shall be so short a burial of our bodies? But we must consider more diligently the Prophets words, he attributeth to the heart, joy, and exceeding gladness to glory, that is, to the tongue, which is the instrument of holy glorying in the Lord. Finally, he attributeth a secure habitation unto his flesh, that is, to his own grosser part, which we call the body. For of necessity, this parte of man, after his own manner, taketh death chiefly most grievously, in respect it is to be laid upon the grave, when in the mean time the soul, the other part of man, flitteth away into the heavens. Notwithstanding this self same flesh is secure, under the hope of rising again, & rejoiceth after the own manner. Behold, here joy spread abroad through-out the whole man, and all his parts; and that indeed through the hope of the resurrection to come, and of life eternal: Which thing surely, seeing it is so great under hope and faith, how great shall it be under sight? Of this rejoicing under hope, (which is as it were the earnest penny, which also is said to be enutterable) we may easily guess that that joy shall be incomprehensible, which shall be after this life, through the present sight of God in Christ Jesus, Peter reasoneth this way; for after he had spoken of joy, glory & honor, which shall be when Christ shall be made manifest, then he layeth down the argument of that so great a glory from our faith and love toward Christ absent, and from that joy unspeakable and glorious, which we now feel, yea, and it were no more but through faith in him absent. Because thou wilt not leave] Peter in the second Chap. of the Acts 25. verse, &c. interpreteth this place, from the 8. verse forth, to the end of the Psalm, to be spoken properly of christ: which David in this place spak as a Prophet, yea, & that not only as a Prophet, but also as a figure of Christ Jesus, who was to come. For David in him self also felt all those things in experience in some measure, which he fore-telleth, were to come unto Christ. Then those things which are here spoken of, are chiefly to be understood, concerning the resurrection of Christ, and of his glorious life: which thing, Peter proveth manifestly in the same place, verse 29. And thereafter, yea, even out of these words, in which it was said, That the holy one of the Lord should not see cor- Corruption, I mean the rotting of the buried flesh, and resolution into dust: For out of these words, Peter assumeth, that David saw corruption, He died (saith he) and was buried, & his sepulcher is with us unto this day. Wherefore, saith Peter, those things cannot be properly spoken of David but of Christ his seed, whom David saw to come in the promi • e made to himself. Notwithstanding, David in the mean while saw, in that rising again of his seed Christ, his own resurrection also, which was to be accomplished through the power of Christ's rising again who was made the first fruits of them that sleep. And so we all likewise whē we look upon Christ, we may see the fullness of that grace which is in him, to redound unto us as it were again. But namely, if now drawing near to death, and to the grave, if then we look upon him, we shall feel in him, and his glorious resurrection, our own rising again: For the Lord shall bring those who sleep in Jesus Christ together with him. Finally, that is to be marked which he saith: That God will not suffer him to whom he is gracious, to see corruption.] By this defyning and description of himself, he showeth the ground both of the glorious resurrection of Christ, and also of all the godly in him: To, wit, that fatherly love of God, whereby both he loveth Christ, and likewise all the godly, howbeit it be after a great difference, For he loveth us, in that his beloved. The difference betwixt the rising again of the godly and of the wicked, which shall be, is no ways obscure out of this ground of our resurrection. The love of God in Christ shall sweetly raise up the godly out of the grave. But the warth and justice of God being judge, shall raise the wicked, yea, against their will, drawing them out of their graves at that last day to everlasting and just punishment. Thou wilt cause me] This is the other benefit, which he is to attain unto after this life, to wit, that everlasting life, unto the which, after the resurrection, he shall straight go. As if he should say; after that I am awakened up again, and raised out of the grave, he will make me to know that path-way, which leadeth to eternal life: And having known it, I shall walk therein: By these words therefore he understandeth, that the way to life, and to the heavens, is to be clearly shown unto him, after that he sal be raised out of the grave. Now in the words following, he signifieth the life it self, which after he hath walked through in that way, to an end, which leadeth to life & to the heavens, he shall attain unto. The sacietie of joys.] He expresseth that life first by joy, and by the saciety of joy, then by pleasantness. He maketh the beginning and fountain of the joy, the countenance of God. God's right hand, he maketh the cause of the pleasantness, and he boundeth both the joy and the pleasantness, with eternity of time. Our Lord Jesus Christ, bring us to this life: To whom with the Father, and with the holy Spirit, be all honor and glory, Amen.

The first propositiō

BLessed is he which is eased] The proposition of the blessedness of man in the general doctrine, cometh first in hand: Then a confirmation of the propositiō, from experience: last the effect of that experience of the mercy of God toward DAVID, in others of the faithful. Then to the end we may speak of the proposition: DAVID first is tormented with the conscience of sin, and because of sin, with the feeling of God's wrath. Then his mind is quieted by a confidence of the forgiveness of his sins: Therefore he appeareth to himself to be blessed, after that torment and horrors of death, through the conscience of the remission of his sins, his mind being now settled in ease: he showeth pl • inely, once and over again, what great good is in the forgiveness of sins, in this Psalm of doctrine, and there through he becometh an excellent learned Teacher, of the blessedness of man. For every man is bound, after that first he hath felt his own misery, then his free deliverance in Christ, according to his calling, to deliver over unto others, as it were, the doctrine of the misery and blessedness of man. DAVLD now then becometh such a one, and he teacheth that true and solid felicity, consisteth not in the riches of this world, not in honor & glory, not in pleasures, not in the works and merits of men: but in the grace of God alone, & in the free remission of sins. Also, those whom he taketh in hand to teach, are miserable men, miserable, I say & it were no more but by reason of the conscience and of death, yea, or rather, because of that fleshly security, whereby many are casten up so in a deep sleep, that neither are they touched with a sense of sin, nor of misery: which estate, surely is of all estates far most perilous. Then those ar they whom he teacheth this true happiness, & to whom, by viue voice he poynteth out, as it were, with the finger, that only cause, which pacifieth and blesseth the consciences of miserable men, to wit, the free remission of sin in Christ. Moreover there are three sorts of speeches concerning remission of sins, in the two first verses, which notwithstanding all fall into one. The first is, Blessed is he which is eased] (saith he:) DAVID feeling himself as it were first oppressed with the burden of sin: Then that he was eased of that but then, through the mercy of God, and his conscience now being pacified to him, drawing his breath, as it were, he crieth out and declareth, that that man is blessed, whosoever he be, that is disburdened of the heavy burden of his defectiō. Now the cause wherefore we feel not in our selves such a blessedness, neither are able to praise the same with DAVID; is this security, whereby it cometh to pass, that either sin is not felt at all, or if it be felt, it is esteemed as a thing of little weight: But if the deadly sopour, were shaken off from us, and if there were any feeling of sin, together with a sense of the wrath of God, drawing out sin to the light, and making the burden of sin to appear intolerable, as that way it appeareth unto DAVID, when he saith and complaineth, that the burden of his iniquities are heavy, & that they are heavier, then he is able of strength to bear: For he felt conjoined with his iniquities, the wrath of God, from which proceedeth that so great a weight of sin. If therefore we feel that burden of sin, with the anger of God lying on us, then surely we would in good earnest acknowledge that that man were blessed, who were disburdened of his defection. Whose sin is covered] The seconde form of speech followeth, whereby he publisheth the remission of sins. Blessed is he (saith he) whose sin is hid.] DAVID, when he had felt this sin, and all this deformity of nature to be laid open before the eyes of that wrathful God: Then also, he had felt that his sin was covered with the obedience & righteousness of Christ, his mind being now quieted and settled, he pronounceth that man to be blessed, whose sin was covered. Now the cause wherefore we feel not this blessedness in our selves by experience, is, that he is blessed, whose sin is covered, is the self-same stupidity of our nature, and fleshly security, wherewith we are so blinded, that we neither see our sin, neither the angry face of God, looking upon us from the heaven: For the which blindness sake again, we do oft come to that shamelesnesse, that not being content in secret, to offend those eyes of God, we also do openly come out, and in God's sight, before the Sun & the Moon, yea, and as it were the whole world looking on; sometimes we commit man-slaughter, otherwhiles adulteries. now thieftes and riefes, and then other sortes of moste filthy sins; and provoke, as Isaiah saith. 3. • . the eyes of the glory of God: Like as we read of that Zimri, a most impudent man, who came forth & brought out his filthiness, with that his exceeding filthy whore the Midianitish woman, in the sight of God, in the sight of Moses, in the presence of all the people, yea, in the public sorrow of all the cōgregatiō: Wherefore Phinehas, being vehemently stirred up, with the zeal of God, taking a spear in his hand, striketh them both through. But if surely there were any Magistrates among us, endued with such a zeal, those most wicked men, should not escape unpunished, for so many man-slaughters, so many adulteries: Finally, for so many sortes of most heinous sins. Nevertheless, this thing in the mean time should comfort us, that the self same God yet remaineth, and that ever like to himself, who because of his righteousness, is not able to suffer forever, that these most wickedman shall escape vn-punished, for those sins. This is then the blindness which proceedeth from our security and again, a wounderful shamelesnesse, proceeding from that blindness. But surely, if once at length we were wakened up, out of this deadly sopour, and saw our sins viuely, together with the angry countenance of God, beholding us from the heaven, and burning up our souls as it were, with his hot wrath (for the angry countenance of God doth none otherways burn the unclean souls of men, then the fire any mater meet for burning, as timber stuble or hey, according to that saying of the Prophet: Thou shalt appoint them, For to be burnt, as a furnace of fire in the time of thine angry countenance: & then declaring that more clearly, he subjoineth, Jehovah shall sup them up in his wrath, (as if the fire had consumed them) But if, I say, there were any feeling of those things, then surely we would with DAVID commend much that man to be blessed, whose sin were so covered, that it should not be seen of an angry God. Blessed is the man to whom Jehovah imputeth none iniquity] The third form of speech, whereby he expresseth unto us the remission of sins. He felt out of all question, first a judgment seat, set up, as it were, in his own soul, and an accusing conscience, that his sin was imputed unto him, by God the judge. Then this whole judgment being removed out of his soul by Christ, that his sin was not laid to his charge. Of this it cometh to pass, that being refreshed; he cried out, & commendeth him to be greatly blessed, to whom God imputeth not sin. But if we, after the same manner, raising up a judgment seat in our hearts, would first see & feel our conscience accusing us, God sitting in judgment, and sin to be laid to our charge by GOD the judge, surely, we would call that man blessed with DAVID, to whom God imputeth not sin. But such is our great sluggishness, that albeit, we be other wile sinners, notwithstanding, except it be very hardly, ar we touched with any sense of sin, yea, even then when the wrath of GOD exerciseth us, we are not drawn on to the acknowledging of our sin, but very hardly. Out of this last form of speech, whereby DAVID published the forgiveness of sins, we learn also from DAVIDS example himself, we learn I say, first, what is the estate of the soul of a sinner, which is touched deeply with a conscience of his own sin, and thereby is prepared unto grace. He feeleth, that there is a judgment seat set up in his soul, and that God himself the judge, sitteth therein: Then the conscience of sin accuseth, and God the judge layeth sin to the charge, and looketh upon the filthiness thereof, as with a terrible eye, From thence followeth a deep sense of sin, and a burden that is not able to be borne, of sin, I say, which appeared a little before, to be of no weight and moment: Of this also aryses horrors & terrors of hell, which if they continued any longer, they would drive a man unto desperation. We have again also in the example of DAVID, the constitution of the soul of the sinner, after that sins are forgiven: He feeleth within himself, that all that judgment ceaseth, that his conscience as a witness accuseth him no more of sin, and that sin is not laid unto his charge by God the judge: he feeleth also, that what-so-ever remanent of sin, is in the corrupt nature, that it is wholly covered so, with the righteousness & perfect obedience of Jesus Christ, that the angry face of GOD, is no more directed against the same: finally, he feeleth now, that his sin is not imputed unto him, and so, as I said, it being covered, he feeleth it to be a burden unto him no more. And in deed, when any is disburdened of the burden of sin, sin appeareth unto him to be a light thing, not by reason of that fleshly security, but for the mercy of God in Christ his sake it is made light & of little weight Vppon these follow an in • credible peace and quietness of conscience, which is none other thing then that blessedness, which DAVID commendeth. For when he had once entirely felt it in his soul, he retaineth it not within his own mind: But he is compelled to common thereof with others, that, if it be possible, other miserable men also (such as we are all by nature) may be touched with some sense and sweetness thereof, in some measure, that so they may become blessed. More-over, we have also to learn out of DAVIDS words, that which PAVLE also gathered out of the recommendation of this blessedness of DAVID, to wit, that that man is blessed, to whom the Lord imputeth righteousness without works, that is, that a man is made righteous, not by any inherent righteousness, which proceedeth from his works, but by righteousness imputed only. For if justification and blessedness, be by forgiveness of sins, of necessity it must follow, that justification is by righteousness, not surely inherent, but imputed. For forgiveness is also of sin inherent: Now sin being inherence, that righteousness is not inherēt but imputed. This necessary consecution of imputed righteousness, from the forgiveness of sins, caused PAVLE to interpret that place that DAVID spak expressly of the remission of sins, even as if he had spoken of imputed righteousness. But this matter, shall become more evident by some example, taken from judgment seats, and from the common customs among men. For the matter is none otherwise to be considered of, in this head of justification, then if any King of free grace would forgive the sin to any guylty man. As for example, to a man-slayer, even now condemned for his sin: Now this man, his sin being forgiven, is said to be justified. But by what righteousness, I pray you? not by that which is inherent: For in him self in very deed, he is a man-slayer. By what righteousness then? surely by none other, then by that, which was freely imputed by the King, to wit, by that whereby he thinketh him righteous, who is not righteous in himself. The same in all respects, is the manner of our justification, before the judgment seat of God the judge. We are not indeed juste through our own works, but unjust, Neither yet doth God pronounce us to be righteous for our works. But the justification of GOD, that is, the publishing of the just, is that whereby he uttereth that man is unjust, to be just, of his only mercy in Christ. Now to the end that the whole matter may the more clearly appear; we must know, that a man may be said to be justified before GOD, three ways summa • lie: First, by the works of the law; secondly, by the punishment of the law broken; Thirdly, by remission of sins, or by not imputing of sins, for those things ar one. Moreover, as concerning the first manner of justifying, which is by the works of the Law, after the fall of ADAM & of us all in ADAM never was there any yet, that was justified by the works of the Law, except one man Christ. For seeing the law requireth two things, the one, either that we fulfil, or that we die, all fulfilling of that which the law commandeth, is utterly lost in ADAM. Now, as concerning that second manner of justifying; Christ is justified only that way, yea, and that for our cause, for that cure denunced in the law, pertained unto us, & we behooved to satisfy the righteousness of God, by our everlasting death, but Christ came as a mid man betwixt, through his own, and his fathers mercy, and transferred our sin, together with the punishment due to our sin upon himself. The third manner of justifying, which is by the free remission of sins, resteth alone for us, whosoever we be, that will be justified & saved before God, to wit, whereby we freely receive remission of all our sins, believing that Christ hath satisfied the law for us, & for our cause hath suffered that curse of the law, and having recived that forgiveness, we are counted just in that righteousness & satisfaction of Christ, apprehended by faith. Of these three sorts of justification, the two former differ from this third, that seeing in the two former the cause of the sentence of justification, is in him that is justified, in this third sort, the cause of the sentence of justifying is without him that is justified, to make it clearer, in that first manner of justificatiō, the cause of justifying is in the works of the man justified. So ADAM had been justified, if he had stood in the obedience of God, so Christ was justified for our cause, by his own righteous works, & by the perfect love upon all sides of GOD, and of his Neighbor. In the seconde sort of justification which is by punishment, the pain it self, which is suffered by the justified man, is the subject and the cause, why he is justified of GOD. So Christ alone is justified for our cause, and he is made for us the curse of the law; also, he hes fully satisfied the law by his death. Last, in the third manner of justification, the cause is, that self same satisfaction, which is in Christ him self, with-out us, as in ane subject, but after some sort made airs, to wit, by faith. So then by this third manner, all the faithful are justified, by the cause of justificatiō, that is, Christ's satisfactiō, which is without us. DAVID therefore, that we may return to him again, speaketh not of the first justification, nor of the second, but of the third; & he attributeth the justificatiō & blessedness of man, not to the works of man himself, nor to the punishment taken according to the threatening of the law upon man himself, but only to the free remission of sins. Which sort of justification, is accomplished after this order. First, the sinful man being called of God, believeth in Jesus Christ, to whose sacrifice, the wrath of God pursuing him, he is compelled after some sort, one or other to fly, as unto a certain Girth. Then taking hold upon that sacrifice, the wrath of God is now pacified: The wrath being asswaged, there is place for grace and mercy, and therefore of grace, he forgiveth him his sin, and therewith imputeth to the sinner, that righteousness and satisfaction of Christ, which by faith before he had apprehended. And so in these two things, is situat that sentence of justificatiō, the cause whereof, we see to be Christ's satisfaction, with-out man himself, except in this respect you say it to be in man, in so far as it is apprehended by faith. And this fashion of justification, is no less effectual, yea, it is much more forcible and full, then if God had justified us for any cause, which can be in us. For the peace and quietness of conscience is no less, neither yet is that rejoicing, which is through justification by faith in Christ, & by his satisfaction any whitles, then if we ourselves were by our works justified. Being justified (saith the Apostle) through faith, we have peace towards God. Then a little thereafter, We glory (saith he) under hope. The Apostle also himself, in this justification of God by faith, glorieth securely against that man, whosoever he be that would lay a crime to his charge a ye, experience itself hath ever teached since the beginning, that this way of justification is more sure, then that which is by works, and by a cause inherent in us. For seeing that inherent righteousness, both of Angels and also of men is lost, this righteousness of Christ, apprehended by true faith, shall never be lost. In which alone surely (to the end we may mak one conclusiō of this discourse) who soever he be, that quieteth not himself, there shall no part be left him in that blessedness, which DAVID saith is placed in the forgiveness of sins. In whose Spirit, there is no guyle] Hitherto hath DAVID published, man to be blessed, through the forgiveness of sins; now he showeth him to be blessed through sanctification also, especially, for simplicity and sincerity of the heart, which is the effect of the remission of sins: AS if he should say: I publish him to be blessed to whom sins ar forgivē, yet not with standing, so that I separate not sanctification, frō the forgiveness of sins, & justification. So Paul, after he had shown, that there is no condemnation for him that is in Christ Jesus, presently he subjoineth, who walketh not after the flesh, but after the Spirit. DAVID therefore, conjoineth with the remissiō of sins, sanctification: for the blessedness or happiness of man, is no other thing then his blessed estate in Christ Jesus and it is the effect, of all the spiritual blessings in Christ Jesus, of those, to wit; which ar reckoned out, & there after, and ar brought in, & thereafter. Moreover, they are the fore knowledge of God's Predestination unto life, calling, justifying, gloryfiing. Then there is no cause why any should gather out of this place, that a man is also justified through holiness of life, and good works, because the prophet saith, blessed is he in whose heart there is no guyle: seeing that by the word of blessedness is meant justification; but the common effect of all the rest of the blessings, of which hesbene even now spoken, and among the which, sanctification is reckoned out as one. Then we may define the blessed man, from his own causes going before, that it is he, who is called, justified and glorified, of the fore-knowledge and Predestination of GOD. Out of those things you perceive, that sanctification, sincerity and cleanness of the heart, are required to blessedness, which in this life, is no other thing, but a begun glorifying, and that blessedness is the common effect of all. Neither yet also shall it appear, if the sentence of the Apostle be taken good head to in that place, and if his words be considdered, that the blessed & the just man, or justified man, as they think commonly, is taken for one thing. For, blessed, also with the Apostle is none other thing, then the blessed estate of the justified mā, and the effect of justification, or of imputed righteousness with-out works. From whence also it is, that our Prophet in another place, in plain words, publisheth a man to be blessed, through the works of sanctification. For I would not expound the word blessed in that place, justified: as if the Prophet, of the consequent effects, described the justified man: But I would understand by the name of, blessed, a man constitute in that estate of life, which is the estect of justification, sanctification, and finally, of all spiritual blessings in Christ. See those things which we have observed upon that place concerning blessedness. When I held my peace] Hitherto was set down the proposition of the blessedness of man: Here followeth the confirmation thereof, from his own experience. Also, that experience is twofold: The first is of the misery, at what time, to wit, he held his tongue and confessed not his sin. The second is, of deliverance and forgiveness of sin, that is, to wit, at that time when he confessed his sin. Then he saith first: When I held my tongue, my bones waxed old] That is, when I contained my sin within me, when I dissembled the same, and confessed not, My bones waxed old] That is, mine whole body was consumed, & there was nothing so firm in me, no not indeed so much as my bones, which was not worn away with the hand of God. Mark the Prophets words: for he speaketh not so, because I have sinned, my bones consumed away. But he saith thus; When I held my peace] Or when I confessed not my sin, My bones wore away] Of the which we learn, that the godly are not for that cause afflicted of God, that they are punished because of their sins, which are all forgiven, in that alone satisfaction of Christ, but to the ende they may be raised up out of that sluggishness, and extreme deadly security, and may be brought to repentance. I observe this, because of the enemies, who defend that afflictions, yea, even of the godly, are so many temporal punishments, and satisfactiones for sin, when there is but one satisfaction of Christ, yea, and that all sufficient, and punishment, which he suffered for all our sins, so that, whosoever would conjoin any other satisfaction whatsoever, with this satisfaction of Christ, of force he must take away something, from that most perfect satisfying. Much rather therefore we must hold and learn out of this experience of DAVID, that whatsoever afflictions of the godly, are not ay by reasō of their sins, to wit, that any punishment should be taken of them, albeit otherwise, the original and efficient cause of them be sin, For the wages of sin is death (the same judgment is to be taken of all temporal afflictions whatsoever.) But GOD who out of light, bringeth forth darkness, he so changeth these afflictions, which are of the own nature the fruits and effects of sin, that now they become certain exercises of the godly for their well. Then, as I have said, afflictions come not for sin, as the ende that it may be punished, but that repentance, mortification, and conversion may be wrought. Secondly, mark in this place, how deep the deadly sopour, yea, of the godly is at some time, that those, who now and then, sleep so in sin, that they cannot be wakened, unless it be with most grievous afflictions, & as DAVID speaketh, yea, except their bones be consumed, & that also (which is a wonderful thing) falleth out, after that they have now oft had experience of the mercy of GOD in Christ, & are touched with that sense of the passing sweet love of GOD, which surely ought to have easily, without any trouble, alured their mind unto God. For he who once hath felt how gracious the Lord is, he must of necessity, continually seek the presence of God. Notwithstanding, they are so obdured whiles, and cast up into a deep sleep, that they would never turn themselves unto God, unless it were, they were drawn with the violence of afflictions. This security is wounderful, this sleep is marveylous, which now and then even creepeth-on upon the godly, and shaketh off so from them, the taist of that love of God in Christ for a time, in which otherways it became them to be allured continually to seek God, that except they were judged of GOD they should perish miserably with the rest of the world. Moreover, we have here to mark out of the word, Of keeping silence] whereby indeed somewhat obscurely is meant some conscience of sin, and that oppressed with silence, and unrighteously with holden, as the Apostle speaketh. For there is no man so void of conscience, which is not some time, as it were, rounded with into the ear, & admonished of his sin. And from thence it proceedeth, that men being warned by their conscience, of sin (whereof, in the mean time they delight very greatly, and they endeavor to nourish the same in their bosom as it were) they travel by all means, to dissemble and cover their sin, so that if it were possible, it should not be marked with God's eyes, to that end especially, that they might enjoy sin, without the broad of conscience, and disquietting of the mind, which thing indeed, they cannot attain unto, if they know that their sin is before the sight and eyes of God. Of which it cometh to pass, that some pretend one excuse, some another; yea, some pretending religion, and external worship for their sins. But all those things are done in vain: For it is not possible, that sins can be covered (as it was said before) unless they be hid with the only obedience of Christ. In my roaring] As if he should say, I in the mean time, not acknowledging my sin, was touched indeed with a present sense of my afflictions, all the day, I roared like a Lyon, I uttered very beastly noises. Of the which we learn, yea, that the very Hecte and godly, at what time being delivered over into their own hand, they begun to wax beastly, and to sleep in sin, while by afflictions, they be awakened out of that sleep, they use to utter voices, as of beasts, rather then of men; yea, many times they murmur and fret against God. For if you will consider common nature, there is no difference betuixte the Elect and the Reprobat, the godly and the ungodly. Which surely, if there be any, it is from God alone, who only puts the difference betwixt us, who at last allureth the godly unto himself, by some sense of his love, yea, and by his holy Spirit, boweth their harts: But he leaveth the ungodly forever; & being left, it is so far a way, that they are softened by afflictions and calamities, that contrariwise they are judged and become worse and worse. For day and] Hitherto hath the most grievous affliction been set down; here followeth the cause thereof, as if he should say, no man hath cause to woūder, that my bones are worn away, and that I in the mean time, have roared like a Lion; For the hand of God, day and night oppressed me. Thy hand was heavy upon me (saith he) day & night] That is, continually & without intermission, and from thence it cometh to pas, that, My most excellent juice, was turned into the sommers droughts] That is, that juice, whereby the body was fresh, did dry-up, yea, and the whole body was dried up, & became withered. For it is the amplifying of so grievous an oppression, from the own effect, because the hand of God oppressing him, it wrong out all the sap of the body. Mark here the principal cause of DAVIDS afflictions, not only did the afflictions so much move him, as God afflicting, whom in the mean while, he felt to be his judge. Thine hand (saith he) was heavy upon me] Wherefore chiefly he respecteth the person of the afflicter: • or the afflictions themselves move men not so much, as the conscience of God the judge. For if there be some feeling of the love of God, in the midst of afflictions, they appear now to be lighter, because then we feel, that those afflictions are not inflicted by God, as a just judge now, but as by a most gracious father. But if in afflictions, there be no feeling of the mercy of GOD, otherwise, the most light now appear to be the most grievous unto us, not so much, because of the afflictions themselves, as in respect of the conscience of the Judge. For it is a terrible thing to fall in to the hands of the living God: And of • l enemies the terriblest, is the wrathful God chiefly. Many there are, I confess, who being many ways miserably afflicted, notwithstanding, in the mean time, are either nothing, or at least very little commoved: For no other cause then that they see not that their afflictions are of God; and from thence it is, that no regard being had of GOD, they turn themselves unto the seconde causes, and they pour out their wrath upon them, thinking with themselves, that then at length they shall be blessed, if they can be rigorous against them. But if they understood, that GOD were the author of all those things which shall upon them, and in the mean time, will not be touched with any sense of his love & mercy in christ surely they would be more viuilie touched with those calamities, and they would meditat with themselves one time or other, concerning the asswaging of the wrath and justice of God, and they would not be altogether violentlie, with their whole force, carried away against the second causes, as they call them. Surely such blindness & be nummednes of men is miserable, whom when God exerciseth with his own hand, never theles, they neither see nor feel the same. Then we have to mark that which he saith, that that hand of • od was grievous upon him continually. First, there is the heaviness of the hand and wrath of God, Thereafter, there is a heaviness without i • termissiō when the sinner remaineth obstinate against faith and repentance, then as it were, God is hardened in his wrath. Also, afflictions and calamities make manifest very oft unto the world, that perpetual anger, which God so continueth, that as one wave followeth upon another, so one affliction cometh upon the neck of another, and the greater continually, followeth upon the smaller. So the Apostle speaking of the obstinate Jews, The wrath of God (saith he) is come upon them to the full. If at any time we see the wicked to swim out of afflictions, we should not think for this cause, that this deliverance shall be perpetual, but that they are thus prepared, for some more grievous trouble. I grant, God giveth unto them a breathing time, and some well long distance of time, between afflictions which he layeth on (such is his long suffering) but these, as the Apostle saith, According to their hardness, and heart that cannot repent, make that those distances of time, which are otherwise granted unto them for repentance, to be no other thing, but so many preparations, to the more grievous wrath. But to speak of the godly, this they by experience feel in themselves, that while their faith in Christ languisheth, and they some times turn themselves away from God; incontinent surly they feel in experience, some signs of the wrathful God. And if they also persevere in their backsliding, they feel that God continueth in his anger, to the ende, to wit, that it may appear to be most manifest unto them, that there is nothing without Christ but wrath. And if there were no other evident of this matter extante, then those horrors, which otherways the faithful feel in themselves, while they either neglect Christ or his blood, or apprehend it not firmelie enough in their soul; surely, by that and it were no more, it is sufficiently declared, that men are not in safety without Christ: that there is no true peace and quietness of mind, without Christ, seeing that in him alone, the wrath of God himself doth quiet the self. I will make my sin] Hitherto hath been declared DAVIDS first experience, to wit of his misery: now followeth the seconde, that is, of his deliverance. The sum is, When I confessed my sin, thou forgavest me, both the sin, and the punishment of the sin: But we must take heed to the words. I said] that is, I purposed and deliberate in my mind to confess my sin: Now he uttereth this, three manner of ways. First, (saith he) I will make my sin known unto thee] Then, I will not cover mine iniquity] Last, I will confess my defections unto Jehovah] These three speeches fall all into one. And this threefold repetition of one thing▪ either showeth how earnestly he had confessed his sin, or surly manifesteth that in the advisement taking, there was some wrestling or combat with the flesh, drawing the man back from afree and good confession He wrestleth out therefore, & he multiplieth the confession of his sin. And thou took away] That is, thou forgavest me my sin. For then is the forgiveness of sin, when the guiltiness I say, and whole pain, and not some part only of the pain, whether the same be more or less, Is taken away. For Christ's satisfaction for sin is perfect, from the which verelie, so much is taken away, as we give unto our satisfactiones: But concerning this matter, look before. Observe here first, that DAVID confesseth not first his sin, before the same be forgiven, neither took he sooner a purpose to confess his sin, but the punishment of sin, was as soon taken away, which certainly is ane evidente token, that sin is not so much the cause of the guyltines and punishment, as hardness, and (as the Apostle speaketh) the heart that cannot repent. I grant indeed, that sin procureth the wrath of God, but obstinacy in sin continueth and hoordeth up that wrath. For if any man would confess his sin, he should have GOD no more angry against him. But by reason of his hardness, he confesseth not sin, therefore the wrath remaineth and not only it remaineth, but it increaseth. Therefore PAVLE speaketh, But thou ô man, after thine hardness and heart that cannot repent, heapest unto thyself, wrath against the day of wrath, and of the declaration of the just judgment of God. For what shall we think to be the cause, why that anger that is to come in that day, shall be so grievous? The cause of so great a wrath, surely shall not be so much sin it self, as an obdured heart in sin, and the contempt of grace. For that which is said by the Apostle, is not to be thought light, to neglect such a great salvation, is utterly to refuse the Son of God, in whom whosoever believeth not, as is spoken in JOHN 3. 18. Is already condemned, because he believeth not in the only begotten son of God. Mark next, that bold liberty, which the sinner, being now turned unto God, useth in this confession of DAVID. I will confess my sin unto thee] (saith DAVID) And this liberty, manifesteth the feeling of God's love toward him, and the confidence of grace and of remission of sins in Christ: For it is not possible, that a sinner turn him self unto GOD, confess his sin, and earnestly crave for the forgiveness of his sin, unless there be already first after some sort, some sense of grace and pardon purchased. The conscience threw out a confession out of IVDAS, but he durst not be so bold as to confess his sin before GOD, neither yet to deal with God after this manner that DAVID doeth in this place. I will make my sin known (saith he) unto thee] But going aside, & turning his back as it were unto God (saith he) I have sinned, having betrayed the Innocente blood. Wherefore, to speak it summarly, the confession of sin before God, & the craving of pardon, that is, this liberty whereby any man dareth be bold to appear before him, and to present himself before his judgment seat sufficiently doth manifest some feeling of grace, and that self same remission of sins, which we seek, being purchased already in some sort. For this cause shall every one] He commendeth this his experience, which was of God's mercy immediately preceeding, from the own effect, in everyone of the faithful, that were to come thereafter. For this cause] (saith he) That is, for this experience of thy mercy toward me. Shall he pray unto thee] That is, he shall confess his sins, or he shall crave pardon. He to whom thou art favorable] That is, not by putting any kind of difference, but he only whom God loveth. Of this love and favor, there must of necessity be some sense, as we have already even now spoken before any man be so bold, either to confess his sin to God, or earnestly to crave pardon for sin. But at what time shall he, whom God favoreth pray? at times, (saith) When it shall happen] To wit, In the over flowing of many waters] That is, in the storms and waves of extreme vehement afflictions (as before Psal. 18. 17. and everywhere in the Psal. 69.) They shall not so much as touch him] that is, they shall not so much as touch him lightly, so firm shall be the love of God in Jesus Christ. And if they happen to touch him, they shall be so far away, from being of ability to hurt the man, as contrariwise they shall be for his profit. For all things work together for the best, to them that love God. Wherefore the Apostle, when he felt himself so grounded in that love, he securely gloried against the adversary, creatures of whatsoever sort, as oppression, nakedness, hunger, the sword, death, life, powers & dominions. And this surely he did, not indeed, for that ende that he thought, that it was not possible that this life present, might be taken out of the world by those things (for he himself thereafter felt the contrary in experience) but for this cause, that he looked for, & certainly hoped for that other life of God, which should never die with this life. This is not to be pretermitted, that DAVID confirmeth this man, that is, to pray, whosoever finally he be, with a promise of that thing which he shall crave, & so encourageth him to pray. For by this example we learn, whosoever will pray with confidence, of necessity he must have while he is praying, continvally before his eyes, the promises of God in Christ, yea, and he must remember of them, so far as it is possible. For if there be no meditation upon the promises of GOD, what confidence, what zeal I pray you can there be in praying? seeing that without God's own word, there cannot be faith, and in vain shall any man promise to himself any good thing, or grace from GOD, whereof he hath not some assurance, out of God's own word & promise. Faith is by hearing, and hearing by the word of God. Indeed, that is true, that there is no man to be found, which is not at some time touched with some feling of this want, and so is provoked, and it were no more, very necessity itself compelling him to conceive prayers. But if there be no promise of God before the eyes, no word of GOD concerning that thing which they seek with what face; or of what mind dare they be so bold to come unto God? I mark this the more carefully for that cause, that all may know how necessary it were to search and learn out of the word of GOD himself and Scriptures, all the promises of GOD, whither they be of things temporal, or of things everlasting. 〈1 page duplicate〉 〈1 page duplicate〉 In which verily, whosoever at passing-well versed, those men do pray very well. When we speak of promises, Christ is not to be passed by in silence, in whom all the promises of God are, yea, & Amen, that is, they both have their own ground, & also their accomplishment, without whom, in vain surely thou lookest upon the promises, either temporal, or eternal. Wherefore, whosoever beholdeth the promises of God, if he will look upon them with profit, it is requisite that first of all, he look upon their beginning and end, Jesus Christ, and never suffer him to depart out of his eyes. Thou art a lurking place unto me] Hitherto by the way, the promise was inserted; Now followeth the form of prayer, which that man, which is beloved of GOD shall use, whosoever he be, yea, and that leaning to DAVIDS example & experience. In this little prayer, not so much at the words to be numbered, as they are to be weighed; Before the promise, he maketh his preface, that God is his lurking place, and he professeth his assurance in God alone, which in deed is principally the solid ground of the petition, and a vehementargumēt to purchase to himself the grace of GOD: For seeing thou makest a semblance & professest that thy confidence in prayer, is placed not in men, nor in our merits, in which the Papists trust; neither yet in any other thing, but in God alone, through Jesus Christ; surely now thou bringest with thee somewhat, then which nothing is more pleasant and acceptable to God. Also the petition is in those words, Keep me from trouble] Then next, according to the same meaning: compass me about with songs of deliverance] as if he should say: deliver me, that I may have mater to sing thy praises. He seeketh then a deliverance, for the glory of God, whereof out of all question, he had a great respect thereof himself. For we ought all principally to have before our eyes in our prayers, the glory of GOD in Christ. And when that which we have sought, is already gotten, we ar bound so to use that benefit, that it may redound to the glory of GOD, that is, in using thereof, we should continually look unto God: For otherways, it cannot be a true feeling and enjoying of the benefits received. PAVLE saith, Whether ye eat, whether ye drink, whatsoever thing ye do, do all to the glory of God. For there is no true enjoying, no not so much in deed, as of the meat that we eat, no true pleasure thereof, unless we eat unto the Lord, that is, unless we eat it to the glory of God. For it may be, that we devour meat, which thing sundry men do, with a certain beastly sense and pleasure; but to the end that we may enjoy it with that pleasure and true sweetness, it cannot be done, unless we consider in the use thereof, God and his glory. We shall observe one thing here of this effect of DAVIDS experience, before we proceed to the rest; he saith indeed that some will follow his example. But who? even those, to wit, that like as he had confessed his sin, so shall they confess their sin; and like as he himself had prayed to God, so shall they also pray unto God. So PAVLE saith, that other men shall follow his example. But what are they? even those, to wit, that shall believe, as he had believed: That I might be (saith he) an example to them that shall believe unto eternal life: Learn therefore, howe many so ever examples there have been of the mercy of God, yea, since the world was created, that they ar so many cōsolations & documēts, to the posterity of the mercy of God toward them; but finally, under this condition, that they enter in into that way of mercy, which other godly men before them have entered into, who have walked on before them, that is, if they believe in Jesus Christ, if they repent, if they be converted unto God, if they pray: We thought this meet to be marked for this cause, by reason we see that not a few abuse the examples of godly men, thinking that if they have them only in their mouth, it shall come to pass presently, they be entertained after the same manner with them, and also, that they shall likewise attain unto mercy, when in the mean time, they endeavor not to tread into the foot-steps of godly men, seeing they are without faith, without Christ, without God in the world: But they are far deceived, for to grant that unto thē, that they have in sure register, all the examples that ever wer extant of the mercy of God; nevertheless we aff •• m, except they set before thenselves the self-same purpose of life, which those godly men before them have followed (whose examples they vaunt of) they belong nothing unto them.

The second part of the psalm.

HItherto hath been opened up the first parte of the Psalm, concerning the happiness of man, made clear by the experience of the Prophet himself. Now followeth the second parte, in which, by a turned speech, he turneth himself to every one of the godly whosoever, he applieth that former doctrine in particular unto him, and instructeth him in that true way of happiness, and therewith also raiseth him out of that miserable security of the flesh: Before the application there is a preface, in which offering true instruction and learning, he stirreth up that man whom he purposeth to teach to attendance; for the secure man, and he that sleepeth in sin, hath need of moste sharp arguments of taking heed, whereby he may be pricked & awakened out of sleep. The preface is thus. I will instruct thee and teach thee the way thou shalt wa • kin, I will give counsel, mine eye taking attendance upon thee] That is, with most diligent care and travel, I will watch over thee. Some things are to be marked of us in this place. First, DAVID had said before, that that man whom God favored, would pray unto God by his example, especially, to that end, that he might attain to the like mercy. But now; not being content of that, that of their own accord, others should pray unto God, by his example, he turneth himself about to every one of the faithful, & teacheth him by his own voice. Although the example of God's mercy toward thee be excellent of the self, yea, that others without thee, be their teacher, are able to see and follow the same, notwithstanding, thou shalt not be said to have done thy parte, except thou turning thyself unto thy brethren, thou thyself declare openly the mercy of God toward thee, & fulfill the parte of a teacher among them. For who is able with more dexterity, & with greater profit, to preach of the grace and mercy of God, then he who hath found it in experience him self? For he who hath not any time tasted how gracious the Lord is, cannot be a sufficient Preacher of his mercy. Wherefore it is necessary, that he, in whom hath been kythed the example of mercy, cōmunicat his experience with others. For no man getteth the grace of God only to himself, but unto others, that others may become ter by that grace. So Christ saith unto PETER, When thou art converted, strengthen thy brethren. And this is the nature of faith, that it stretcheth out the hand to ill men, for this end, that if it be possible, all may be saved. Paul when he pleaded his cause before King Agrippa, after that he had rehearsed the story of his life, having forgotten himself, vn-mindful of his bands, and turning unto King Agrippa, he was altogether occupied in this, that he might bring the man unto the faith: Beleeuest thou not the Prophets (saith he) King Agrippa? I know (saith he) that thou believest. Then Agrippa answered, almost thou persuadest me to become a Christian. PAVLE replieth again, I would to God, that not only thou, but also all that hear me today, were both almost, and altogether, such as I am, except those bands. What then? Thought also PAVLE himself to be blessed, far beyond that King? Surely those who hath once tasted the sweetness of the grace of God which is in Jesus Christ, those also esteem the Kings of this world, whom they see to be out of christ, to be unhappy, in respect of themselves although they themselves appear to be most miserable, not only to kings, but also to the whole world. When therefore PAVLE desired Agrippa to be like unto himself; who, seeing he was without Christ, out of all doubt he thought so great a King, in regard of himself, to be unhappy and miserable, which thing, whiles he thought upon, pitying him, stretching out his hand as it were, would have led the man unto Christ, he willeth that, I say, pitying him. For the faithful and godly alone, who them selves have felt in experience, the mercy of God, are unfeignedly merciful. For Agrippa pyttied not so PAVLE, whom notwithstanding he judged at that time to be miserable, whom he saw bound and laid open to all the injuries of his enemies. Therefore to speak at once, that is seen to be true, yea, and it were no more, but this one example, that every one of the godly, seeketh nothing so much, as the salvation and conversion of miserable men. For what? Thou which standeth in grace thinkest thou not but that it may be, that some of thy grace may be diminished, if thou communicate not the same liberally with others? Feele we not that in experience, that this communicating serveth chiefly for this, to increase faith & grace? Wherof it came to pass, that PAVLE desired to visit the Romaines, That he might be comforted together with them, through their mutual faith, both theirs and his. Secondly, that DAVID turneth not himself to many, but to someone man. I will instruct thee, & teach the] (saith he) By this thing he recommendeth to every man the doctrine of blessedness, and he willeth that every man a part apply it to him self. For doctrine proposed & conceived in general, it is less forcible, but being applied to every man in particular, it pierceth more into the heart, and without particular applying the promises of God in the scriptures, will never kindle up faith nor hope nor being kindled up, will not feed them on still: and therefore the Apostle applieth the scripture, brought out for the purpose, unto the Romans, with this admonition, What soever things are written, are written for our instruction, that through patience & consolation of the Scriptures, we might have hope. By the which words, indeed he signifieth, that we have not true comfort and hope, without application. Wherefore it is to be taken heed, how we either read or hear the Scriptures, which otherwise are set before all men in general, & travel must diligently by taken, that every one draw in particular to him self the things that are spoken in general. Let this be for examples sake, when this sentence is proposed, Jesus Christ came into the world to save sinners. We should everyone of us, even as the Apostle PAVLE doth in the same place, restrain the same to ourselves, making as it were the sub-sumption: But so it is that I am a sinner, & a conclusion: Therefore christ came into the world to save me, which particular conclusion indeed, as soon as the soul apprehendeth, it quieteth the self therein, and as it were feedeth and nourisheth thereon, with a very strong consolation. Thirdly observe, DAVID while he promiseth unto him, whom he will instruct doctrine and learning, he prepareth him therewith to hear and greedelie to receive that which he is to say. He who prepareth himself to instruct in others, next under God's glory, he should have set before him not his own profit, not vain glory, or any such thing, but the commodity of him whom he receiveth to instruct, yea, and he should she we the same in outward behavior in word and in his whole life. For so it shall come to pass, that he whom lie instructeth, while he seeth that his teacher next after GOD, he setteth his salvation before them, with the greater courage of mind, he will take heed unto the things which are spoken. For one of the two is necessary, that either the doctrine should be effectual to the life, or unto the death of the sinner, which proceedeth from him who cometh out to teach with this simplicity and sincerity of mind, Paul the Apostle after that he had said, That he was unto God, the sweet savor of Christ, in thē th •• ar saved, & in thē which perish, to the one we ar the savor of death unto death, & to the other, the savor of life unto life, then he subjoineth, we ar not as many which make merchandice of the word of GOD: but as of sincerity, but as of God in the sight of God speak we in Christ. Therefore sincerity in teaching, shall either effectuat life or death. Then to speak it in one word, that uprightness and simplicity of heart, which hath principally the glory of God set before it, is required before all things in the Teacher and Minister: I save, principally the glory of God, yea, because it must be preferred before the salvation of man, which is to be sought in deed, as the proper ende of the doctrine and ministry. For the Minister should not first and properly respect that his Preaching be not the savor of death unto death: Notwithstanding, if the glory of God cannot be obtained no other manner of way, unless it be with the hardening of some men, the glory of GOD is to be sought, yea, and it wer with the overthrow of all mortal creatures. Let God be true, and every man a liar. Shame of face, and contempt belong unto us, but with the Lord our God, are compassiones. Be not like ane horse] Hitherto hath the preface for attention continued; now we shall absolve the doctrine in few words. Be not (saith he) as the horse, as the Mule] He speaketh especially to those that are benumbed, and wax brutish under the afflictions and chastisements of the Lord. For he speaketh by experience; for he himself had sometime by-paste waxed brutish; And therefore he speaketh unto such, in these words, as he was in time past himself, as if he should say. O miserable men, be not like beasts under God's chastisements; as the horse, the mule, & other beasts that are void of reason and understanding. Whose mouth] Here followeth now a grievous threatening, to the end that they may be awakened as it were out of so deep a sleep, as if he should say, as the horse or mule can no otherways be dantoned, but by casting the bridle into their mouth; Even so God, except at length ye awaken out of this deadly so pour, he will caste in into your mouth, the bridle of his power, to dantone this wildenesse. Great sorrows are for the wicked] Then by clear and proper words, expressing the matter which before he had set down, with improper words, and by an figurative speech, and weighing in his own mind, as well the miserable estate of the obstinate, as the happinsse of the faithful, he crieth out after this manner. Great sorrows are for the wicked] That is, to the obstinate man in his wickedness. But contrariwise, they that put their confidence in Jehovah, mercy compasseth him] That is, defendeth and strengtheneth him upon all side, that he may be sure on every side, from the assaults and tentationes of the enemy. So then he terrifieth the senseless • , by denunciation of misery, & he confirmeth the faithful by the preaching of happiness. He setteth then before the minds of the senseless men, the estate both of the faithful & of the unfaithful: yea, & with such a weight of words, that if it be possible he may once shake off from them that senselessness. Mark here first, DAVID himself being delivered from this be nummednes, & fleshly security, he presently beholdeth those which sleep soundly as it were in sin, having looked upon them, he esteemeth them miserable, yea, he thinketh no more of them nor of horses & mules. The godly fra once they have awakened out of sin, and their eyes are opened, then looking upon them, whom you may see every-where to be cast up in a deep sleep, yea, that they are not able to be awakened by any afflictions out of that deep sleep of security, they esteem no more of them, then of vn-dantoned beasts, being void of all reason & understanding. And surely in very deed except they repent, they are in worse case, then the beasts themselves, who soever finally they be. Men that are Princes, think themselves to be blessed, when they leap on upon their horses & Mules, & they drive thē hither & thither, but if they do that not taking care of God, & of his mercy, in Jesus christ, then verelie they ar more miserable, then their horses & mules. It may be indeed, that they may oppress and overthrow all for a short time, according to their pleasure. But, except in time they be awakened out of so deadly sopor, it will come to pass, that God will cast a bridle into their mouth, & while they say Peace, and all things are at rest, a sudden destruction shall come upon them, as the pains upon a travelling woman. It was not said in vain by Christ, Watch & pray, For there is no surer token of a most grievous judgment to come, then carnal security: Observe also: DAVID having felt in experience the misery of senseless men, & the happiness of the godly; he weigheth them both earnestly in his own mind, and of them both he speaketh passing gravely. For those who once felt in experience, and tasted both of misery and felicity, these surely are they who ar both able to speak most weightlie of the misery & happiness of men; and also who best may ponder in their mind, the misery of man, and his felicity. I say, they are ablest to speak, from the soul and feeling of the heart, of hell, of heaven, of the pains of hell, and of the joy of heaven. For it is not to be thought, that every man indifferently can speak of those things as it becometh, or that every man without difference, can be capable of them, whē he heareth any godly man, and experienced in them, to talk thereof. Wherefore I propose to every secure man, and to him that is oppressed with that deadly sopour, but this one sentence to be weighed all his life long, to wit, this which is to be had in this place: Great sorrows are for the wicked man, But he which hath his confidence in the Lord, mercy shall compass him] For this cause I observe these things the more carefully, that we endevoure our selves to those things, that we feel our souls as it were burdened & oppressed first with the weight and burden of misery, then with the weight of that excellently excellent weight of happiness & glory, to speak so with the Apostle. For so it shall come to pass, that we shall be able moste gravely, yea, & with some weight, to preach of that misery and happiness of man, & once to touch, if it be possible, this benumbed world with some sēse of those things, which verily if it be not in time commoved in some sort with the weight of those things, it will surely come to pas, that it shall be oppressed in hell, with that intolerable burthē of the wrath of • od▪

The conclusion of the psalm

BE glad) Hitherto hath been expounded the second part of the psalm, to wit, the application; here followeth now the last part, the conclusion, in which he exhorteth them, whom immediately before he had declared to be blessed & acceptable to Jehovah to gladness, and to some certain signs of joy, such as ar songs. Be glad (saith he) ye righteous, & rejoice in Jehovah] Be glad (saith he) not in your selves, but in Jehovah, from whence alone, is all that blessedness of yours in Jesus Christ: For so speaketh the Apostle, Ye are of him in Christ Jesus, whereby he signifieth, that all that excellency and blessedness of ours, is from GOD in Christ Jesus, that is, through that our most strait conjunction with Christ, which is made unto us wisdom, justification, sanctification, and redemptions Then he subjoineth the end thereafter in the 31. verse, why we ar of God in Christ, that (saith he) as it is written, He that glorieth, let him glory in the Lord, to wit, fra time he be in Christ. In which place appeareth the wounderful wisdom of God, whereby he provideth & is careful for his own glory, which otherwise men, ambitious by nature and blasphemous, ascribe to themselves. He hath not chosen indeed many wise men, not many mighty, not many noble; but he hath chosen the foolish, weak, and ignoble things, which he will indew in Christ, with the gifts of his grace, for that ende especially, that flesh should not glory in the self, but should acknowledge what so ever thing it hath, is received of the Lord, and therefore should rejoice in him through Christ Jesus: But who are those whom he exhorteth unto gladness? Be glad (saith he) ye righteous and rejoice, ye that are upright in heart] By these names of justice & uprightness, from whence is that blessedness▪ (For it was said before, yea, even of holiness and sincerity of the heart is blessedness) by these names, I say, he showeth them to be holy, & those whom in the verse immediately before he said was compassed with God's mercy. In which place, first note, that none rejoice at any time, the solid and true joy, but the blessed, & those (as he calleth them) who are righteous and upright in heart. For I would not call this gladness of the world, which is of unrighteous & miserable men, by the name of joy. For there is no peace to the wicked (saith the Lord) Mark again, that the joy once conceived in mind, cannot contain the self, but it will burst out, either in singing or in some glorying. And therefore DAVID biddeth the righteous man sing: and this glorying is not only then, when things are prosperous and in happy case, yea, but even then when they are troublesome. For they that are spredde over with that true joy, & enjoy that peace which over cometh all understanding, as PAVLE saith, They glory in afflictions, under the hope of the glory of God To whom be all glory forever, Amen.

I Had said] Of the narration, there are three partes: For first he setteth down the advise that he had taken to drive over his life in suffering, in the 2. verse. Then he subjoineth, that as he had taken purpose, so he begouth to live at the beginning, in the 3. verse. Thirdly he addeth, that he fell away from his begun advise, from the latter part of the third verse to the 8. Then to return; First de declareth, that he took purpose to drive over his life patiently. And in this meaning, he speaketh first ingeneral. I will take heed to my ways] That is, to my whole life: Then in special. Least I sin with my tongue] whereby he signifieth, he will take diligent heed, least he go astray in tongue or speech; for in ruling of the tongue & speech, a good part of our life is seen: Now to the end he may the better govern his tongue (he saith:) He will keep in his mouth a bridle] To wit, to brydle his tongue; the borrowed speech being taken from vn-rulie Horses. Then he noteth the time of his silence, and dantoning of his tongue. So long (saith he) as the wicked man shall be in my sight] That is, howe oft soever it shall please God to exercise me, Through wicked men's doing. I had been dome, speaking nothing] The second part of the narration, whereby he openeth up the begun execution by himself of his counsel taken. I had been dome] (saith he) Then followeth the amplification, from the thing that is more: As if he should say; yea, I remembered not so much indeed before them of mine honest and just defense, but I leftall, and I patiently suffered. Of this, see the example in DAVIDS history of Simei. He met DAVID sling from Abschalom, and not only he invaded him by words, but by stones. But DAVID, with a wonderful patience, sustained the man's opprobrie & wrong. When my sorrow] In the third room, DAVID declareth and showeth, that he had gone astray from his purpose; And the sum of the going astraie, is set down in the words that follow in the fourth verse. I spak with my) That is, I murmured against God. Also the three causes of going astray go before. The first is in this place, as if he should say, When there was none end of afflictions, my sorrow as a wound waxed green: The second is in the beginning of the next verse. My mind growing hot within me] The third is the seconde parte of the verse following, as if he should say, With often meditation and thought, mine affection was kindled up, and was as it were, altogether so vehementlie in flamed. DAVID manyfesteth this extreme great perturbation of mind, When TZIBA approaching, he accused his master MAPHIBOSHETH, as one aspyring to the kingdom falselie. 2. Samuel. 16. 1. Mark, of all these things, First, DAVID took purpose to be patiente, and he begouth to put in practice his purposed advise, but he went back from execution. It proceedeth of the grace, that we take purpose to do the thing that is good: It cometh from the grace of GOD, that we begin to follow out, the good thing that we have decreed: But scarce have we begun, but if we be left of GOD (such is the weakness of our nature) we presently fall away. Where fore we have need of the continual grace of GOD all our lifelong and in all the actiones of our life, otherwise, it is not possible that we can persevere to the ende. Secondly, that is to be marked, that DAVID entered not in rashlie into thie this way of silence and patience, but he did this advisedly, that is, having first taken counsel there anent. Who soever therefore will patiently drive over this life, and live well every way, he ought to oblish himself as it were to do this thing, by a sure determination of his mind, and having had deliberation thereof before. For this thing serveth especially against those sudden motions of the mind: For you may see, many carried violently hither and thither in an instant with their own affections. The cause is, that they never yet decreed with themselves, to drive over their life patiently: From whence it came to pass, that if they be moved, yea, with the least trifling thing, presently their tongue is lowsed to reproaches, and their hand is enarmed to commit sum heinous wicked fact. Men commonly think that it is not the parte of a courageous mind, to suffer wrong, neither yet think they, that they are men of Spirit, unless they be transformed into beasts. Surely I judge, that none of those men were stronger in Spirit then DAVID, or greater in heart, which notwithstanding decreed with his own mind to suffer all kind of injuries. This is the very beastly fearcenes of our country men, & not any courage of mind. Thirdly, it is to be observed, that DAVIDs affection at last boiled-up, and that he himself spake at length: For such is the force of our affections, that violently they draw the regenerate hither and thither. Of which it is that you yet perceive, some remanēts of sin still to remain in everyone of the best men: and that this perfect regeneration of the Papists, is but a dream. Surely I believe, that these men never yet sufficiently went down into themselves, and have never seen that vile corruption, that lieth far ben in the heart. I know (saith the Apostle) being now regenerate, that in me, that is in my flesh, no good dwelleth He indeed felt that bitterness of sin cleaving fast to the ribs, and that law, which he calleth, The law of the members, rebelling against the law of the Spirit: which indeed those men have never yet felt nor would not feel. Fourthly, it is to be noted, that DAVID gave not place incontinēt unto his affection: for you see here that he bursted forth into these voices, by certain degrees. For afflictions coming upon us daily, first of all, sorrow like a wound waxeth green, then the heart groweth hot: thirdly, the fire kindleth up, and then indeed the tongue is lowsed. Learn therefore, that the affections of the renewed man burst not forth, without some wrestling, whereby indeed the regenerate man differeth from the unrenewed, which easily, yea with any light motion, is brought on to commit anything, and from hence proceedeth also another difference betwixt the renewed man, & the unregenerate. The regenerate man indeed suffereth greatly, & for a long time, wrongs and afflictions: JOB took in patience the loss of his goods, he suffereth also patiently, the tinsell of his children, but when it came to boils in his own body, he suffered not those with so patient a mind. Notwithstanding, that man's wonderful patience, is recommended to the whole posterity, But he which is not renewed, suffereth nothing with a willing mind, if he be not able to revenge wrongs when he would, notwithstanding he retaineth with in himself an intention of vengeance. Fifthly, it is to be marked, DAVID kindled up first, then he spake: James in his Epistle, He calleth the tongue a fire: also the same chap. 3. 6. Apostle calleth it a fire inflamed of Hell. Behold in this place that hell which is no other thing then the fire of malice, burning up in the heart as it were, and blown up and fed by Satan. Se therefore, unless there be first a flamme in the heart, there is no flamme in the tongue: That thing which defyleth the man (saith the Lord) cometh out from within the man: Then as oft as thou hearest those blasphemies, reproaches, and rotten filthy speeches, impute not those so much to the wickedness of the tongue, as to the uncleanness of the heart: For of the abundance of the heart, the mouth speaketh] We detest the men's tongues, but if we were able once to see those fowl and filthy hearts of men, which God alone beholdeth, howe greatly I pray you, would we altogether abhor them? For there is nothing more detestable to the godly man, then is the soul and heart of a man, not regenerate by the holy Spirit: Hitherto hath been declared, the first parte of the Psalm, Cause me, ô Jehovah to prove in] He maketh mention of the prayer which he used in the falling back. whereof again there are two parts: Firste, he earnestly craveth death: then he desireth a deliverance from sin, and from the punishment of sin. To the ende this doctrine may be the easier; these two things are to be distinguished in the first petition: First, the petition it self, in the first part of the fifth verse: The second, the reason of the petition in the next parte of the same verse. The third is, an amplification, in the last parte of the same verse, and in the beginning of the next verse: The fourth is an • certain acclamation, in the seconde parte of the sixth verse, & the whole 7. verse through out. Now as concerning the petition. Cause me to prove in experience (saith he) mine ende:] He might have comprehended this in one word; make me to die, but he used a circumlocution, because of his passionate affection, to show the loathsomnes he had of life; as if he should say: I have long sinsine sought the end of life, make me to feel it in experience at last: Then the reason is adjoined, from the shortness of this life. What is the measure of my days (saith he?] As if he should say, it is nothing. Then continuing in the purpose, and willing as it were to define more exactlie the time of his life: First, he maketh a preface, that he will diligently endeavor, that he may see and know how durable he is: There after he prescribeth the time of his life, then clearly he showeth, as it were to God the author thereof, the measure of his life. Behold (saith he) thou haste appointed my days as handebreadths] that is, no longer then is the measure of an hand-breadth. Then he proceedeth, in the extenuating of his days. My time (saith he) is nothing before thee] This much concerning the enlarging of the Argument. Last followeth, the publishing of a grave & weighty sentence or acclamation. Surly all men (saith he) is every way vanity, although he be never so well established] That is, firm and fixed in this life: like as DAVID appeared to be in a noble & pussant kingdom, the enemies upon all sides, being overcome, when this conspiracy arose: Now he repeateth this parte of the acclamation: For in the same meaning he saith: Doubtless man passeth away by a shadow] That is, by a certain vanishing fashion, as PAVLL speaketh, by a fashion or figure, by which words it signifieth: not any substantial thing, but a certain vanishing fashiō of a thing. The same is the judgment of the Prophet, of every wicked mā, although he appear to be never so well established, The same also is the Apostles judgment, concerning this whole present whorlde. The fashion of this world (saith he) goeth away. And this much indeed hath been spoken of both the partes of the acclamation. Surely in vain they make a noise] He showeth the self same vanity to be of men's careful endeavors, which is of the men themselves: as if he should say: They labor, run & sweat in vain, which thing he himself had before found in experience, who after he had purchased with so great travel, the kingdom, and so great riches, he saw Abschalom his son to rage, and he believeth that Mephibosheth would interprise something against the kingdom, and therefore he was uncertain, whether he should have his son to be his successor, or any other whosoever. Mark first: DAVID, his tongue being now lowsed, he inveighed not presently against Abschalom, nor against Mephibosheth, nor against any man whosoever: But turning unto God, he murmureth against him. For we are all of that disposition, and that is the nature of our affections, that as soon as they are lowsed, then they begin first to be carried head long against God: which thing, these Tragedies, written by the Gentiles, sufficiently declare, where ye perceive so many blasphemies of miserable men; so many passionate out cryings & exclamations, not so much against man as those gods, whom they feigned to themselves. There surely it is a certain vive representation of the corrupt nature of all men; in the mean time, they suffer all sortes of extremities: For we all by nature, impute the afflictions which befall us, & our miseries to God, & not to our selves, or to our sins. Notwithstanding, this murmuring of DAVID, neither that impatience of JOB, is altogether desperate, such as useth to be of profane men, and whom God leaveth altogether by his Spirit. Mark next, The argument of the petition, from the shortness of the life, he gathereth that we must die. It is profitable indeed, continually to think of the shortness of this life, and not to harden our heart against afflictions, whereby we are exercised in this life, according to the will of God. So JACOB complaineth before PHARAOH, through the sense of the nuserie of this life, That his days were short and evil: But we must not always gather of this, that we must die, neither yet through impatience, is death to be thirsted after: which thing DAVID did at sometimes, through the weakness of the flesh. But PAVLE showeth a far diverse use of oppression. Affliction bringeth not out impatience, but patience, patience experience, experience hope. Thou seest therefore, that impatience & desperation follow not upon the the sense of afflictions, but patience and hope. Of the which again, you gather, after what manner the corrupt nature of man, abuseth good arguments, for evil conclusions & petitions. Also, there is some measure of impatience here: to wit, the holy Spirit of God drawing back the mā again For surely, even a very Cato being set in that estate which DAVID then was in, had gone further on, & not only would he have earnestly desired death at God's hand, but he himself had put hand in himself: yet God leaveth not his own altogether. Thirdly note, that the corrupt nature of man, abuseth the best sentences what soever, such as is this, That all men is every way vanity] For we cannot sufficiently weigh our own mind, how vain we are by nature, whereof we have an example, yea, in David a renewed man; We abuse this sentence to a very bad conclusion, to impatience, to desperatiō, & to murmuring against God. The same David, or who soever he was that writ the 73. Psalm gathereth a far better conclusion of such a like sentence, of the vanity of ungodly men: This to wit, I shall be always with thee (saith he) Fourthly, David being afflicted, he feeleth in experience his own vanity and misery, according to his own misery and confession: As if he should again, he measureth the common misery of men. Of which thing learn, what is the use of afflictions, from afflictions proceedeth not only the knowledge of our own selves, but commonly of the misery of all men, which is so necessary alway, that without it, there is no feeling of deliverance and happiness. For except misery be known, there is no desire of happiness and felicity: And if there shall be no desire at any time, in the life of this deliverance, surly no deliverance shall ever be. For the gate is not opened, but to those that knock, neither yet is any thing given, but to those that seek. • his estate of men is most dangerous who are continually drunken, with the prosperous success of all things, neither yet have they experience at any time, of those imperfectiones, and miseries, which follow our nature.

BVt now] The seconde part of the Psalm, in which he draweth courage to himself, and correcteth that wandering a straye, which was in himself some time before, as if he should say. Hither to I have have spoken these things of my going astray. But now ô Lord, what wait • for? that is, what is mine hope? Then he answereth himself: Mine hope is in thee] Having laid down his hope, he conceiveth new prayers far diverse from those, which he made mention of that, he used before. He is very zealous in prayers, for he repeateth one thing thrice. Now there ar three arguments of the petition, thrice repeated over: Then is subjoined the conclusion. He craveth first in these words. Deliver me from all my defectiones, lay me not out for a reproach to the foolish] That is, to those that abuse reason to foolishness and infamy; which thing all men do: while they be called back by the holy Spirit of God. I wax dumb] The argument of the first petition, from his own repentance say; I acknowledge that thou art the righteous author of this my chastisement, and I quiet myself in thy judgementes. Remooue thy plague from me] He repeareth this petition, especially the latter parte thereof. For that reproach whereof he spake, he interpreteth and calleth it a plague. At the stroke] The other argument of the repeated petion, from his own wickedness. If thou with rebukes] The amplifying of the argument, from the common estate of all men, of whom, none have that strength, whereby he is able to bear out, if he compare himself, with the weightiness of God's judgemente: But contrariwise, he is extreme weak. Now concerning this argument, look many things, in the book of JOB. For iniquity wouldest chastise] That is, if thou wouldest chastise any man according to his deserving, thou wouldest dissolve him into Ashes, as a moth, which is destroyed with the touching only. Then considdering this common estate and weakness of men, whereby they are not able indeed to suffer so much as the least of God's judgments, he crieth out as before, in the sixth verse, Surely all men is vanity] Here my prayer] Thirdly, he rehearseth the same petition, with a great vehemency of mind, And first he recommendeth unto God, the prayers themselves: Then the crying out in pouring out of the prayers. Thirdly, the tears cōjoined with the crying: For such circumstances are not adjoined unto prayers in vain, as crying & tears. Yea, they are cared for by God, who putteth up into his bottle, every tear of his own, & hes them all in his register as it were, as DAVID speaketh in another place. Because I am a stranger] The third reason of the petition repeated in the third place, frō the shortness of this life: as if he should say: Because I am not able to continue long in this present life, & be a stranger from the Lord; such is the common estate of all mortal men, therefore there is an occasion offered unto thee, to excuse thy mercy toward me, a miserable Pilgrim. So do the faithful speak in other places. Cease off from me] This is the conclusion, as if he should say: Therefore leave off from afflicting me longer and more grievously, that I may refresh myself before I die, not being to return again unto this life. So doth JOB dispute, 10. 21. &c. and as a humble suppliant is turned to God. When I go not away] These words declare the shortness of this present life, as if he should say, so long as the short light continueth, or, so long as I enjoy this short light. And this is the self-same argument in effect with that, which was in the ende of the verse preceding. Out of those things which we have spoken, mark first in DAVID a certain memorable change and prayers, greatly disagreeing among themselves. Before indeed he had prayed with a troubled mind, but now he prayeth with a more quiet and settled heart. For sometimes the flesh hath more the rule in the prayers of the faithful, then the Spirit ofttimes. And sometimes again, the rule of the Spirit, is more then of the flesh. Thou hast also in this change, an instruction of the final victory of the holy Spirit. For although in this present life, the victory appeareth to be oft vpō the fleshes side; nevertheless by that same thing, that after the motiō of the flesh, the holy Spirit raiseth up in us that operation, which suppeth up, as it were the motion of the Spirit; we are put in mind that once the victory, shall be perfect and full upon the Spirites sides. More over consider, how diverse▪ yea, how contrary to the self, the effect of afflictions is in DAVID. For seeing before, when affliction drave him forward to mourning, now the feeling of the same, provoketh him to the acknowledging of sin, and to the deprecation of the punishment thereof. For what is all our nature, if at any time we be oppressed with adversity, then we are wearied of this present life, and we cry for death. But we are admonished rather, to seek the forgiveness of sins, and reconciliation with GOD, through Jesus Christ, then death, seeing that indeed the affliction is not to be ended with death; but it shall be increased many ways, if through Jesus Christ there be not reconciliation. Finally observe, how diverselie he doth conclude from the same argument, taken from the shortness of this life. For before, because the life is short, he earnestly sought for death. Now, because the life is short, he prayeth that the plague may be removed. He useth the argument of the Spirit aright, which the flesh abuseth; and he draweth out holy petitions and conclusions out of the same principles, out of the which, the flesh draweth out venom. The regenerate men foeleth in thenselves this contrary manner of reasoning & concluding out of the same principles. Yea, and they are happy in that respect, that thereafter they have concluded out of good principles, evil things; out of the same again they have gathered good things, the Spirit, to wit, overcoming the flesh: when the ungodly and unrenewed, continually, if at any time it happen them to see good grounds, draw out of them false and ungodly conclusions: For it is said, That the ungodly knowing God, notwithstanding they glorified him not as GOD, but they became vain in their thoughts. To GOD, in Christ Jesus be all glory, Amen.

The first part of the psalm.

As the heart] In this first part of the Psalm, and his complaint, DAVID uttereth out two most grievous passions: The first indeed, a vehement desire of the visible presence of God, which at that time was in Jerusalem. The other, an exceeding great sorrow of heart, conjoined with an earnest desire. The desire is first set down by way of comparison, the similitude being made with an heart braying. The heart (saith he) brayeth no more for the channels of waters, then I bray unto thee, ô God) The heart is then said to fly at all times unto the waters, when painfully he draweth breath, which is chiefly, when the harvest quarter beginneth, at what time, in respect of the burning heat, he is most impatient of thirst: So are we all by nature thirsty and drîe, and when there is a feeling of that thirste and drough, then with no less desire are we carried forward unto Christ, in whom only we have our refreshment, then the heart brayeth, that is, crying out, he runneth unto the waters, whereby he quencheth his thirst, Then is set down a simple propounding of that desire: My soul is thirsty for God] (saith he) By nature all men as we have said, are dry and withered, burnt up, to wit, with that fire of sin, and of the wrath of GOD. But few feel their drough, where by it cometh to pass, yea, that few are moved with the thirst of grace, for no man is thoroughly touched with the thirste of the grace of God, except God first by his Spirit hath provoked him, especially by the preaching of the law. But now, when once it is provoked, except newgrace follow on, whereby the thirsty are continually led forward, to that pure fountain of the water of life, Jesus Christ, presently they will seek unto themselves fowl puddles; and for clean and living water, they will drink in filthy & stinking waters: for the only merit of Jesus Christ and his blood, they will drink up the merits of men: & such poisons, which the Papists this day, offer to miserable men. Wherefore Christ in JOHN, at what time he remained upon the earth with the Jews, with a loud voice and cry, he called all that were thirsty unto himself. And this whole Preaching of the Gospel this day, it belongeth to no other end, then that, as with the finger, that only fountain of life Jesus Christ, be pointed clearlye out. Now after that men are brought unto Christ, they drink, yea, they drink for evermore, they drink in that grace which is in him, & they all receive of his fullness: for that fountain of life, is never drawn dry, neither yet doth ever the blood of Christ dry up: But not without some difference, drink we in this life, and in the life to come: For in this life (that I spake so) we taist but a little, but in the other life, we shall drink that water of life abundantly. We shall drink then for evermore, and we shall drink without loathsomeness, and press of vomiting: For like as that water, can never at any time be drawn dry, such is the plenty and abundance thereof; so it is of that dulcenesse and sweetness, that it allureth and provoketh the drinkers to drink continually. There is no pleasure in this life, which by continual use thereof, breedeth not a loathsomeness of the self. We loath at sometimes, I grant, those exercises of godliness; as the preaching and hearing of the word, prayers, & such other of like sort. But this is not to be imputed to this water, but to our corruption: For there lurketh as yet in everyone of our hearts, some gall of bitterness, whereby our mind is so infected, and the taste in the mouth is so corrupt, that those things which are by nature most sweet, at sometime they seem to be bitter: Which thing is manifest, yea, out of that, that in that other life, when we shall have laid down, this corruption of nature, there shall be no loathing at all. Beside this difference, whereof we have spoken, there is another, whereby we drink in this life, and shall drink in that other to come. In that other life we shall drink immediately, that is, no midde instrument coming between, either of the preached word, or of the sacraments administered, we shall see God even as he is. But in this life, surely we have need of means, as it were of spowts, whereby may be convoyed out of Christ unto us, that water of grace. And this is it which the Apostle speaketh: Now we see through a glass darkelie, but then shall we see face to face. And of this it cometh to pass, that as long as we live here; like as there is a desire of the water of life it self, so there is a desire of the means whereby we draw that water: I say, there is a desire of this outward ministry: And this was that longing of DAVID, which he openeth up in this Psalm: But thou wilt spear; Had not DAVID God present with him, in whatsoever place it happened him to be, without that external ministry, had he him not with him, I say? I answer, that he had in every place God, in some measure present: but he felt not so abounding an fruition of his presence, when he was far away from the Temple of • od, which he was wont to feel in the visible Church of God, and in that Temple which at that time had especially a promise of God's presence: The self same thing also, all the Godly feel in themselves, that they feel not so plentiful an enjoying of God, whether by the word Preached, or by the Sacraments administered, which they are accustomed to feel otherwise with those means. For those ordinary means are not appointed by GOD in vain. For the strong God] These are the grounds and causes of such a great desire. DAVID had felt of that visible presence of GOD, his mighty power through Christ, he had felt also by experience in him, through the same Christ, everlasting life. From this arose, that desire of enjoying of him. From God present & in some sure manner, visible in his Church: of feeling, I say, that accustomed power, goodness: finally, the life of God in Christ Jesus. For he that hath once tasted those things which are in God, and (that I should speak so with PETER) Hes tasted, how gracious the Lord is, he desireth him continually to be present with him, and earnestly, he craveth that sincere milk of the word, which thing also PETER himself hath left manifest by his own example, who long before that answered to the Lord, that he would not depart frō his side. Lord to whom shall we go (saith he) Thou hast the words of eternal life. Saying when] Here DAVIDS soul declareth his own thirste. And it is brought in the self speaking, by taking on the person of one that speaketh, and talketh unto God, for while we complain and lamente, not only the mouth of the body is to be brought out, but the soul is to be brought out into God's presence. The meaning is, as if he should say, will this never come to pass, that I shall come to GOD, and appear in his sight? Those who ar destitut of God's woūted presence, and of that life which proceedeth from his presence, and then feel nothing but the terrors of death, they appear to themselves indeed, that they shall never swim out of that death. This is the feeling, I say, that nature furnisheth. And those, which otherwise are godly, when they seem to themselves to be destitute of God, at sometimes they are governed by the instinct of nature. Look the Psalm. 13. verse. 2. Wilt thou forget me forever? My tears are] Hitherto hath been the passion of his desire, now he publisheth the vehement passion of his grief. For twice he bringeth it out, once in this verse, again in that that followeth. In this verse then, (he saith) My tears are] That thing which we chiefly take pleasure in, the scriptures calleth meat, from whence it cometh to pass, that Christ saith, My meat is to do the will of him that sent me] this is the thing which chiefly I delight in: So the tears are said to be meat in this place, because he who is in the estate of heaviness, delighteth in tears, and drinketh them in greedelie, as any most sweet liquor. For there is some natural pleasure in every affection, when the affection is left to the self. Yea, in the passion of sorrow, there is a delight, although there be not in it a solid joy. But if the Spirit of God stir up those sighs, & those tears, now there is another joy, yea, and that solid indeed, conjoined with the tears themselves, & together with inutterable sighs, of which the Apostle PAVLI speaketh. Rom. 8. It is that gladness which PETER calleth in his first Epistle, unspeakable and glorious, and together with those tears the water of grace and life is drunken-in. Neither yet in this life, to speak the thing which I think, is there any solid joy of the Christian man, unless it be then▪ while he rejoiceth, he poureth out tears, sighs, & is heavy. But in that other life, All tears shall be • iped • way from the eyes, as JOHN speaketh While it is said] He adjoineth the cause of his sorrow, that bitter mocking of the enemies, which daily in steed of a reproach they cast up in his teeth. Where is thy God?] There was indeed sufficient matter of displeasure in that, that he was destitute of that visible presence of God in his Church, but for this cause sorrow was heaped upon sorrow, in respect, it was objected by his enemies, by way of mockage, that he himself was left of GOD. This is no new thing with the persecutors of the Church, thrown down and humbled, yea, this way to up-brayde any particular member thereof. Look Psal. 137. In which it is said of the Church: When we sat weeping at the rivers of Rabell. But what did the Babylonians then in that mourning: They required of us, say they, in scorn, joyful songs: such as we had sunge in Jerusalem. This same thing also shall we feel in experience, if ever it come to pass, through the righteous judgment of God, that we be spoiled of this presence of God in his Gospel; the meditation of which evil, now appeareth to be some-what light: But after that it cometh to pass, through the righteous judgment of God, then in very deed, we shall find in experience, how grievous it is: I speak of those especially, who sometime delighteth in the presence of God in his word. Remembering these things] Again he setteth down his grief, and he conjoineth therewith a new argument of sorrow. I pour out my soul upon myself] As if he should say, Not only I pour out tears, but I pour out the very soul, which with displeasure melteth within me. The inward lousing of the soul, and of the affection thereof, is the cause that the body and the eyes, are resolved into tears: And many times, yea, our eyes are not indeed sufficiently of power to furnish tears to our heaviness, after that till all the tears are poured out, and the body as it were dried up. Then the passion of sorrow useth to be vehement, when it is left to the own liberty. He adjoineth the cause of so great a sorrow. Remembering these things] (saith he) to wit, which follow. That I was wont (saith he) to pass by in the multitude] As the remembrance of the former misery, after a deliverance, is conjoined with gladness (for that man never rejoiced solidely at any time, which was not first before displeased in earnest) so the remembrance of the bypaste felicity, after that any happy man is made miserable, is conjoined with a great dolor of mind. Thus, seeing it is customable in any other thing whatsoever, it hath chiefly place in matters Spiritual and heavenly. For to him it seemeth to be intolerable, who at sometimes had GOD present with him in Christ; if he be at any time left destitute of his presence, epecially, if any external affliction for the present lie over his head: but if in the mean time, with the remembrance of the former presence, together with the dolor, there be a desire of that presence, surely there is some gladness conjoined with that sorrow: Blessed are they who hunger and thirst for righteousness, for they shall be filled, and God's ancient mercy shall come upon them, whereof they remember an argument of the assurance of God's presence to be restored in time to come. Moreover, it is to be marked in this place, that fra once the presence of GOD is withdrawn, all sorrow and adverse things meet us in the way, as are the skornings of the enemies, and the remembrance of felicity past.

The other part of the Psalm.

WHy castest thou down] In this second parte of the Psalm, he waltereth as it were suddainelie, out of the midst of sorrow, and draweth courage to himself: And first by a turned speech he speaketh to his own soul: Then next to God, the fountain of all comfort. Also, he calleth back as it were again, his soul out of the helles: For it was very greatly cast down, as the words themselves show. For this is the custom of the godly, that after for a time they have given liberty unto displeasure, and have said to their soul as it were: Receive not comfort, but drink in sorrow as water (for in dolour and heaviness for a time, is the rejoicing of the godly) After they have sufficiently and aboundantlie given place to sorrow, and are now altogether caste down, and astonished, presently they rise up, and encourage themselves, by the grace of God, and some certain motion of the holy Spirit, which leaveth them not utterly for ever. Moreover, they do it after this order: First, they rebuke and correct their own soul and affection, which thing, David doth here, no otherways then a mother doth her child, which hath not yet the use of reason, at which time, it is wholly poured out into tears: Then after rebuke, they comfort their soul, and exhorteth it to hope in God, altogether after the same fashion, whereby mothers, after they have sharply rebuked their children comfort them. It is to be marked, that David lifteth up his soul unto hope: For to hope in God, it is the only remedy against desperation. For hope is contrary to desperation, and whosoever they be, that are of a cast-down mind, if in the mean time they be not lifted up by hope, they will fall into desperation, and will perish at length. From whence proceeded that desperate sorrow of the Gentiles, which was without faith, without hope, without Christ: And the same day also, how many soever they be, that are in the estate of death, without Christ, of necessity they must die in desperation. For I will yet] He maketh some place to hope in his soul from thence, that he shall not be disappointed of the thing hoped for, but even as he hath hoped, so shall it fall out unto him. I will praise him (saith he) and the salvation of his face, that is of all sortes] That is, his face, in which is the s • cietie of joys, or that manifold salvation, which is in his face and presence; & so to praise, is to publish. David therefore promiseth, that he will praise both God himself, and also, that so great a benefit of his life received from him: or finally, to praise the salvation of his face, is to praise & publish the salvation which shall be before him, from whence, in the last verse (he saith) that he will praise the salvation of his face, that is, the salvation which shall be seen before him. My God] As he had first turned himself unto his soul, now he turneth himself unto his God, and he lifteth up his eyes, & sigheth, (as it were) unto him, opening up unto him the sorrow of his soul, and he poureth out his carefulness and solicitude upon his bosom. Whosoever is endued with God's holy Spirit; This man sigheth unto God in his affliction and sorrow: But he who is endued with man's spirit only, that man will never sigh unto God: for he supposeth God to be angry with him, especially then, when there lieth any affliction upon him: For he thinketh that that his whole misery proceedeth from the wrath of God. But he who hath the Spirit of God, that spirit (I say) of adoption, by whom we cry, Abba, Father: This man cometh without fear unto God, because indeed that Spirit is always with some feeling of God's mercy and fatherly love. Wherefore, as a son, who hath his Father well-willing unto him, in his sorrow, he taketh his way straight to his father: Even so the child of GOD, he passeth in his sorrow and misery to God his father, and maketh his complaint unto him.

THerefore] He glorieth thereafter very suddenly, first against the places of his banishment whatsoever, then against everyone of his most grievous afflictions. This particle, [Therefore] appeareth not to give a reason of any sentence going before in the text. Then he begouth this sentence (as it seemeth to me) from some cutted off and sudden feeling of joy, and of the presence of God: as if he had said, because of that joy, and that rejoicing of the soul, which I conceive of my God, I remember of thee, &c. Of which thou learnest this, how soon a man useth to be changed, that turneth himself unto God: for the presence of GOD is forcible to give life unto the creature; that his face shineth no sooner, but the creature beginneth to reviue again, although it be never so dead. When the Psalm speaketh of these gross & brutish creatures. Psalm. 104. 29. 30. When thou hidest thy face, they are troubled if thou take away their breath, they return to their dust. Again, if thou send forth thy Spirit, they are refreshed, finally, thou renewest the face of the earth. How much more the reasonable creatures, as we call them, and not only the reasonable, but the spiritual, that is, the creatures that are renewed by the Spirit of GOD, which have once felt howe merciful the Lord is, those creatures, I say, depend upon their God; for it is necessary, yea much more, that their life and death depend from his face, present & absent; Lift up (saith David) Jehovah the light of thy countenance vpō us, and put more joy in mine heart, then at the time, in which their corns and wines were increased. Of these therefore chiefly do I speak, which are already accustomed with the countenance of God, & that use to take some pleasure of his face. For to speak of others, they are not able earnestly to seek that countenance of GOD in Christ Jesus. For there is no desire of that thing we know not. Also, these have not yet tasted, how sweet that sight of God is in Jesus Christ. I remember of thee] as if he should say, In every place where it happeneth me to be banished, from all the bordours and coasts of Israel. From the East, where is the river of Jordan: from the North, where it is bounded by the mountain of Chermon and Libanus, & frō the South, where the hilly country boūdeath Judea. He calleth these hillie countries, by the name of a little Hill, because they being compared with the Mountain of Libanus, and with Chermon, which are situate upon the North, they are reckoned out only among little Hilles. Of this place thou perceivest, that there is no place either of banishment or of imprisonment, so unpleasant and ugly of the self, which is able to separate the children of God, from the countenance of their God? yea, they glory in that presence of GOD: which they possess against any place whatsoever: For this, in which we drive over our life, what ever it be, it is nothing indeed, But God's presence is all things. The word Of remembrance] which he useth, is to be marked. For surely that remembrance, was rather of God's presence, then the presence of God itself, which was then without the City o • Jerusalem, in which at that time, was that visible presence of God. The matter is so then, when we are banished from this outward ministry of God in his Church; yea, in which we chiefly have our God present: Then surely we that ar the faithful, are not said indeed so much to have our GOD present; as to remember upon his presence, which was some-time with us. Also, this remembrance I grant is joyful, sweet and acceptable, notwithstanding, it lacketh not some certain displeasure & heaviness of the own, yea, & in it, there is a certain matter of sorrow, as we saw before in the fifth verse. Remembering these things (saith he) I power out my soul upon myself] I will say some-what more: This presence of GOD also, which is in the ministry of his word, it hath the own dolour conjoined therewith, because it is under hope. Hope I grant, is with joy and glorying, from whence the Apostle remembereth of the glorying of hope. And in another place. We glory under the hope of the glory of God. Notwithstanding that hope is conjoined with sorrow and sighs, We sigh (saith he) waiting for our adoption, that is the redemption of our body. Howsoever a deep] As before he had gloried against every one of the places of his banishmente whatsoever, so he glorieth now against afflictions, although they be most grievous. [Howsoever a deep calleth upon a, &c.] That is, how grievous soever the afflictions be, as they wer waters breaking in violently upon me: notwithstanding [Jehovah will send away his loving kindness in the day time, &c.] You see there is no affliction although it be never so grievous, which is able to separate the the faithful from the presence of their God, or from a feling of his mercy: yea contrariwise, they glory in the most heavy calamities whatsoever. Who shall separate us (saith Paul) from the love of God, shall oppression shall anguish? It is next to be noted, that he saith those floodes and waves violently breaking in: also those things that are sent out to be God's; as if all these things were from God. Therefore he acknowledgeth that all his afflictions proceeded, from God as the author: But from whence promiseth he that comfort shall come unto him in his afflictions? saith he not in the 9. verse [Jehovah will send away his loving kindness.] Therefore affliction & comfort in affliction proceedeth both together from God, together with the trouble he sendeth comfort, with the temptation, he sendeth delivery out of temptation. Nevertheless, there is some difference in the order, for first in deed he afflicteth ere he comforteth: First is the sense of trouble, then the feeling of comfort, to what purpose is that? To wit, because we are so dull of nature, and senseless in this life, that we cannot esteem of the grace of God in Christ, howe great it is, neither yet can we judge how sweet it is, unless we feel first, how miserable we ourselves are by nature, and sigh under the burden of sin. Now in misery the feeling of grace & of that presence of God in Christ is sweet. But after this life the joy of the Godly shall be solid wanting altogether all feling of sorrow; to wit, when all tears shall be wiped away from our eyes: for then we shall be able to comprehend that pure and sincere joy, which we cannot compass in this life. [I will continue in my prayer] This is the effect of the things preceeding: For in respect that God will send away his loving kindness in the day, and his song in the night unto DAVID: Therefore he will continue in his prayers to GOD. For there is no man that is able to conceive prayers, unless God furnish the matter of them, and indue us with a feeling of his mercy. Lord (saith he) in the 51. Psalm 17. verse [Thou shalt open my lips, and my mouth shall show forth thy praise] He calleth God the Fountain of his life] by which name, he showeth manifestly, that he hath apprehended that power of God which is in Christ, which serveth unto life. But let us consider the form of the prayer it self. I say unto the strong, of my rock] that is of my refuge, &c. This prayer of DAVID is a lamentation, and a certain complainte. Observe then what sort of songs God useth to furnish in afflictions, to wit, a complaining kind and sorrowful. And surly of necessity it must be thus. For to what purpose serve joyful songs in miseries? look Psalm. 137. In which the Church of God abhorreth those joyful songs, such as she song sometime in Jerusalem, being now in her banishment. Notwithstanding the heaviness and lamentation is alway tempered with a certain sweetness, and joy in God, and the louder the sighs are, the deeper useth the rejoicing to be. But let us consider the words. Why forgettest thou me?] (saith he) First he complaineth that God forgetteth him: Then he complaineth of his misery This latter indeed is the effect of the former. For when God forgetteth us, then at that time we are miserable, we walk as in mourning apparel, and we quarrel with God. Also in the mean time that DAVID complaineth that the Lord had forgotten him, he calleth him, The strong GOD of his rock] Whereby is signified, that yet he cleaveth unto God very grippingly. The faithful so in love embrace their God, that although he seem some-time to be forgetful of them, nevertheless they leave not off to stick unto him: Howbeit (saith JOB) thou wouldest slay me, should I not hope in thee? Which thing surely is an evident, that God in very deed forgetteth them not, although for a time he appear so unto them. For if God once forget us, and should leave us altogether, surely we also should forsake him. For if he first took not hold upon us, verily, we were not able with our hand, as it were, to take hold of him. Notwithstanding, it appeareth so unto us, while we are afflicted, that we are left of him, and that he taketh no further thought of us. Wherefore go I in mourning] He complaineth of his misery, which he signifieth by the adjunct clothing of his body: Because of the oppression] He showeth the cause of his misery, and of that dooleful habit of clothing: To wit, the oppression of the enemy. They invade my bones] In these words, he expresseth more particularly this oppression. They assayle my bones] Then opening up that figurative speech: Mine enemies reproaching me] (saith he:) The reason wherefore then next he rendereth, from their contumelious and blasphemous words, While they say (saith he) unto me daily, Where is thy God?] This indeed was a blasphemy against God, which was a contumely & a reproach against David. For blasphemy against God, is the reproach of the neighbor, & they are no otherways commoved therewith, then if they were stricken through with a sword: for such is the mutual conjunction of God, and of his own; such is the compassion, & mutual feeling, that if they see God to be touched with any ignominy, and his name to be blasphemed, the godly are no otherways commooved, then if they were wounded with some deadly wound: Even so on the other side, God is so moved with the persecution of his own, that he esteemeth the same, as if it were done to himself, Saul, Saul, (saith he) why persecutest thou me?

WHy castest] Last of all, turneth to that verse, which we opened up before, as it were, the overword of the Psalm, concerning which, look before in the 6. verse; Therefore, as touching it, only we make mention of this: how oft soever the godly for a time give place unto their sorrow; so oft many times they return to themselves, and comfort themselves, correcting their passion, and exhorting their souls unto hope, which is contrary to desperation, unto which, their affection other ways carrieth them head-long.

The first part of the psalm.

HEare this] The first parte of the Psalm, the Preface, in which he craveth the attention: First in general of all people, of all the in-dwellers of the world. Then in particular, making as it were a certain distribution, he seeketh for attendance. 1. Of ignoblemen. 2. Of Nobles. 3. Of rich. 4. Of poor: all whom he moveth to take heed; from the weightines of the matter, he is to speak of wisdom of all sortes, and manifold prudence: This in the 5. verse, thereafter in one word, he calleth it a Parable, because, to wit, he setteth it down in his own example. He calleth it also a hard matter, that is, a notable figurative sentence: For the Hebrews call the allegory, that is either clear or obscure, a dark matter. Again, to the ende he may the more move them to attendance, he declareth, that he will beearnestly occupied in entreating of this matter. My mouth, (saith he) shall speak, and my mind shall meditate, my ear shall inclyne the self, and my harp shall be played upon.] See here, first, he requireth attendance upon the parte of other men, in the mean time, he declareth that he diligently and earnestly entreates of the matter. First, then observe when there is any grave matter propounded to be handled, both he that heareth, and he that speaketh, should be very earnestly occupied therein. Note again, the argument of the Psalm is of wisdom, as we have in the Preface it self. Now that is that Wisdom, the doctrine of confidence, as it followeth there-after. Then being about to speak of confidence, he exhorteth that all men take diligent heed, and give attendance to the same. The doctrine of Confidence; when-soever it is propounded, it should not be laid out to the deaf, but it rerequireth the taking heed of all Noble, ignoble, rich, & poor: Of the great men (I say) and rich, least they should put their confidence in their nobility and riches: and of the ignoble and poor, least being destitute of those things, they caste away their courage, yea, or commend them over-much in others. For such is the inclination of our nature. The poor commonly place happiness in riches, Ignoble & base men, in honors, whereof they themselves are destiture. Thirdly, he professeth, that he will be all ways occupied in handling of this matter. For what is it chiefly, that stirreth up attention in men, that are of contrary opinions? Even the serious diligence of the teacher. And when is the hearer chiefly edified? Even then, to wit, when he diligently marketh thee speaker, And profiteth also by him, that he speaketh nothing but that whereupon he hath meditated before, and inclyneth his ear as it were to his own voice: For although, he pronunceth not other things with his mouth, thē those which he hath before thoght upon in his mind: Notwithstanding, the self same things being first uttered in the mouth, & then understood by the ear, and finally, returning unto the mind from whom they proceeded, they confirm the faith & knowledge of the speaker himself. And thus much have we spoken, concerning the Preface.

WHerefore should] Followeth, the propositiō is, in the 6. v. The sum of the proposition is, confidence in GOD against all evils, as well of this life, as of that, that is to come: He propoundeth not this simply, but having wrestled as it were a little, with the infirmity of his flesh, he uttereth it out with an interrogation: Why should I fear (saith he) in the times of evil, that the iniquity, &c] That is, that through the infirmity of this my life, in which I walk as it were with my feet, I be circumveened with calamities, and so I be in an evil case. This speech appeareth to be of a man, reasoning with another, and rebuking, and so it cometh to pass indeed in the very matter itself. For David speaketh these things out, not without a certain reasoning and wrestling with the weakness of the flesh: For we get not liberty, through the flesh, without a certain wrestling, to put our confidence in God. And our confidence in God is perpetually hindered by the infirmities of the flesh. Whosoever therefore will put his confidence in God, of necessity, he must prepare himself for a combat.

The third part of the psalm.

OF those men] Here followeth the argument of confidence, from the rising again of the flesh, and life everlasting. For, (saith he) he will redeem my soul foom the grave] He thinketh it not sufficient to lay this argument nakedly down, but he premitteth the amplifying thereof, from the contrary, which, to wit, falleth out to them, who place their confidence in riches, and honors. For there is none of them who is able to redeem his soul from death. This amplification and declaration, to the ende we may the more clearly understand it, shall be deduced into those partes. First, in the seventh verse, and thereafter unto the eleventh verse, he showeth, that he that putteth his confidence in riches, is not able to deliver a soul from death. Then next he showeth, that he which putteth his trust in honor, cannot redeem a soul from death, from the 11. verse, to the 14. verse. Thirdly, while he considereth these things earnestly, he aggregeth the foolishness of those men, as also he rebuketh the foolishness of the posterity, in the 14. and 15. verses: I return to the first parte. Of these (saith he) who trust in their wealth. &c.] None there is, who is able to deliver with all his riches, not so much indeed as his brothers life, let be his own life: (for a man will redeem his own life with a greater price, then his brothers) So that he may live forever, and not find in experience corruption] And in the ninth verse, the reason is inserte: For (saith he) the redemption of their life is dear] Yea, certainly the price of life can at no time be paid by them to GOD. And this is the thing which he subjoineth, Yea, it ceaseth forever] The sum of all tendeth to this: as if he should say, he who placeth his confidence in riches, he cannot indeed by his wealth so much as redeem the life of his brother, let be his own life. Mark: David speaketh not after this manner: He who putteth his trust in his wealth, knoweth not what the inconstācy of the world is, how long he is to enjoy that wealth; but giving that he had sufficient portiō of riches in this whole life, notwithstanding he affirmeth that he is not able beyond that moment appointed for death to protract this life, or to give immortality to any mortal man. DAVID then for this cause estemeth very little of riches, because they cannot make a man immortal, he regardeth immorality so much. It cannot be said, how far the judgment of the men of this world differeth from this sentence of David, These men know indeed, that neither riches nor honors are able to give immortality: Notwithstanding, taking no thought of immortality, they place their whole trust in those things. And some are so profane, that they are not ashamed to say, If they be in a good estate in this life, they little regard that life to come. But others, if they dare not be so bold to cast out so profane a speech, nevertheless they sufficiently show in their life & manners, that they think the same thing in their hearts. Man in the first creation was made for immortality, yea, & there is in him by nature it self some feeling and desire of immortality. Then I reckon this among the extreme greatest curses, that any man shall become so brutish, that all his life long he shall think nothing of immortality. Notwithstanding you shall see everywhere many such, not so much men, as wild beasts, having nothing of man's nature in thē except the outward show, yea, who are worse then the very wild beasts. For the wild beasts retain their own nature, but those degende from their own natural. But, what will you say, ar riches so great enemies and contrary to that life to come? Are not rather all those temporal goods, as many earnest pennies of that life and felicity to come? I answer. I say that riches scattered abroad, rather then gathered together by hook & crook are more profitable to eternal life. For where a man's treasure is gathered together, there is his heart. But the riches scattered abroad, are that true The saurie which shall be profitable to eternal life. Callest thou that a treasure (would any man say) which is scattered abroad? Yea, surely, the Apostle calleth dispersed riches, a treasure: For if (saith he) we be ready to give, we shall lay up for our selves a good foundation for the time to come, that we may take hold of eternal life. You see, therefore that we lay up that, which notwithstanding we give out and gather that, which nevertheless we disperse. Although he see] The second part of the amplification, whereby he showeth him, who putteth his trust in honor, is notable with glory and honor to redeem his own life. Then he teacheth, what they get of that to thenselves; they ar notable to redeem their souls although (saith he) they see the wisemen of this world, none otherwise to perish, then the vn-wise, foolish and brutish: And that they leave all their riches and magnificence to others, yea, perhaps to men unknown and strangers: Notwithstanding, their mind is to seek glory to themselves, yea, and that of works built up here, and there gloriously. Which it pleaseth them to call after their own names] Then he subioyneth in the thirteenth verse, which befalleth those ambitious men: The man who is in honor, he shall receive no further profit of his honors, then the rich-men of their riches] Yea surely, all the honors shall not be able to give him the delaye of one night: he becometh at last, like unto beasts that perish. For even as in his life, he was like unto these very beasts, to wit, understanding nothing, as it is set down in the last verse, so also in his death he shall be like unto them. For it is good reason, that he which liveth like a beast, shall also die lik a beast. Mark here he saith, first that he who putteth his confidence in honor, that is, the ambitious man seeth and understandeth: Then next he saith, that nevertheless, his mind is to seek glory. It profiteth nothing atall, to see the thing that is good, and to be followed, and the thing that is evil, & to be eschewed; unless God therewith open the heart to this ende, that the thing which we see and understand, we feel it entirely in our heart. You will see everywhere wicked, ambitious, covetous, yea, and cruel men, when they have a thousand such most doleful experiences before their eyes, notwithstanding, they are not commoved with any of those things, neither yet change they their mind and purpose into better. And what is the cause? Those men see well-enough with their mind, and do understand, but they feel nothing in their heart. Therefore, God is earnestly to be prayed unto, that as there wants not examples as well good as evil of all sorts; so he would grant unto us, that we may feel entirely in our heart, & that there may be with the knowledge of the mind a conscience, and a feeling of the heart. Seeing this is] The third part of the amplification, in the which indeed, while he considereth more diligently this issue (for none of them, neither the rich man, nor the ambitious man, is able to redeem his soul) He aggregeth the foolish assurance and confidence of those men; yea, and not only of those, but of the posterity. Seeing (saith he) this is their way] And seeing none of them is able to redeem his own soul, neither this man by his honor, nor that man by his wealth: notwithstanding they wax so beastly, that they put their assurance in those things: & not only do those go mad, but their posterity also approves them as wise men, & have thē in admiration, & follow their example. Thou seest therefore the wicked, that not only they hurt other men while they are alive, but also they are an offense unto them when they are departed this life. These vain-glorious and ambitious men, crave this thing most earnestly, that the deeds achieved by them, be liade up in remembrance. But consider with me, how much they profit by this thing: what other thing I pray you do they, then increase their own righteous condemnation? how many mo in that respect, follow their wicked example, so much the more grievous surely shall be their judgment. Therefore we must endeavor so to live, that not only we be not an offense to others while we are alive, but also that we leave not to our posterity after our death, an example of an evil led-life. This is specially to be done of them, which are in any account or place, and whose deeds done, are laid up in memory to the posterity. Like sheep] The conclusion of the amplification, whereby he showeth the misery of those men: That are not able to redeem their soul, either by wealth or by honor: But even like sheep, fra once they be laid down into the grave, death shall eat them up. And how long? To wit, while the righteous rule over them, that is, in Christ Jesus, of whose kingdom the righteous shall be participant. At what time shall they rule? in that morning (saith he) in which, to wit, the godly shall rise again, as it were out of the night, and darkness of the grave, when the Sun of righteousness, that is, Christ Jesus shall arise in that his second coming. And Hell consume their beauty] Again, he prescribeth that time, in which death shall eat them up, to wit, while their beauty, that is, this earthly & visible substance received, a new united body wholly with their own soul, Hell consume them. The Scripture understandeth by the name of Hell generally, whatsoever estate of the dead, and therefore this word, according to the circumstance of the place, it is whiles to be applied to the Grave, whiles to the, Hel putting a part for the Hell, or contrariwise, some time to both together. Bot we in this place, take this word so, as we judge it best to agree, with the purpose & order of the judgments of God; and the opposition following, to wit, for that place, in which the reprobate ar to be tormented with punishments, and with the righteous judgment of God. Observe a continual progress, as it were, from misery to misery. Of the which, the last is ever more grievous then the first, and the last of all is most grievous. For first the reprobate, when once they have departed this life, they are laid up in the grave, which indeed is accu • sed unto them: being laid in the grave, death eateth them down unto the latter day; and unto that morning, as he calleth it, in which the elect and righteous shall rule over them. Which dominiō surely shall be unto them as it were a heavy yoke, and some part of that everlasting punishment. Not-with-standing the most heavy punishment whereby they shall be tormented evermore, as well in body as in soul, is resting yet. Then let them consider & beware, (who put their confidence more in the riches, & honors of this world, more then in the Lord) what ende abideth that sort of men. And thus have we spoken of the amplification. Now followeth the sixteenth verse. The argument of his confidence which he set down in the sixth verse. Which is indeed subjoined unto the preceeding amplification by a dissimilitude: As if he should say: They are not able neither with their riches nor honor to redeem their soul. But God will redeem my soul from the grave, that is, he will give unto me the resurrectiō of the flesh, & eternal life in Christ Jesus, who is my deliverer frō the corruptiō of the grave, & damnation of hell. You see here then a clear difference of thē who put their trust in the transitory things of this world, & of those, that put their confidence in the living God. All the things of this world, surly, is not able to preserve the servants thereof in this life. But GOD is of power to call back again them that are already dead, and that believe in him, & at his own time also will call them back again. Then there is a very great choice, what thing or whom we have for God, this world, to wit, or the things of this world: Or rather, the God of heaven and earth, the father of our Lord Jesus Christ.

The fourth & last part, of the Psalm.

BE not thou afraid] The last part of the Psalm, in which he concludeth exhorting all the godly that they be not commoved, either by the example or speech of such like men by their speech, I say, whereby they either flatter themselves, or flatter the godly also. He bringeth in two reasons of the exhortation, the one indeed from the mutability of riches & honors. When it commrth to pass that he must go to the grave (saith he) those things over throw their own worshippers.] But he bringeth out the other reason, frō the instability and last destruction of the men themselves. Although (saith he) it falleth out to them to come unto the age of their fathers, nevertheless, they shall not enjoy that light of eternal life: But they shall abide in the thickness and black darkness of the second death] Mark; There useth to come upon the rich and ambitious men of this world an extreme great perril, for they will have all men to be involved and folden in the self same damnation with them: But it is to be remembered, that those men in their temptationes, shall at length have an ende with their riches & honors, yea, they shall remain without ende, in the darkness of the second death, except they repent. I recommend for this cause the more carefully, the remembrance and meditation of this thing, because I see everywhere, very many bewitched with these vanitses, before they judge them to be vain things. For the understanding of this flesh is so gross, that it cannot but be wise only in gross things. For the Spirit of man is not able at any time to comprehend those celestial & spiritual things. Therefore God must be prayed unto, that he would be present with us, (who are in the midst as it were, of those things with which the world is bewitched,) by his Spirit, & that he would lift us up above this world, to behold, not those things which ar seen, but those things which are not seen: For the things which are seen, are all transitorious; but the things which are not seen, are immortal, and are able to make us immortal, by Jesus Christ our Lord: To him be all glory and honor, Amen.

HAue mercy] Having heard Nathan's rebuke. there is presently set up in David's soul, the judgment seat of God, as it were, the judge, and the conscience which before was cast up in a dead sleep, being now awakened, intendeth the accusation, before that tribunal. First, it objecteth that most filthy crime of adultery. Then, a moste cruel man-slaughter; from hence arise horrors and terrors in the heart of the miserable man, wherewith being troubled in deed, he pretendeth not this or that excuse to his sin, as some use to do, and hideth his sin, but giving place to his conscience, and confessing the crime, he turneth himself an humble suppliant unto God: Have mercy upon me (saith he) ô God] Surely there is no other sorrow so grievous, as this sorrow of ane evil conscience, which thing, while the wicked feel, first, they diligently travel to beware, least the conscience, once being caste up into a dead sleep, be awakened again. They very carefully fly all admonitiones, rebukes and threatenings out of the word of God. Then next, if perhaps, yea against their will, the conscience be at last wakened up, then indeed they prepare not themselves presently to remove the sin, as the matter of the troubled conscience: But by all means they assay, to mitigate that dolour of the conscience, and to deceive their own conscience as it were, by playing, boording, and finally, giving liberty to all sort of pleasure. Indeed it may be, that for a time they asswage their displeasure, by using these deceitful remedies, and blunte the edge of their conscience: But that peace is deceivable, and the wound bound up so, will at the length wax green, and unless sin be taken away in this present life, which they above all things desire to be covered, it will come to pass at last, that the con • erence shaking, off that deadly sopour, shall awaken, so that in time to come, it shall never enjoy again any kind of rest. There is but only this one way of quieting & asswaging that dolour of an evil conscience: To wit, if thou confess thy sin, if thou fly to that throne of grace and mercy of God in Christ Jesus. And this is it which we learn by David's example in this Psalm: For upon this shall follow a certain unspeakable peace in the mind, yea, passing all understanding, which being felt through the remissiof sins: David in another place publisheth him to be blessed, whose sins are forgiven. According to thy loving kindness] This is the cause, why David although a sinner, notwithstanding dare be so bold to come unto GOD, that is, to his judge, to wit, the loving favor and mercy of GOD in Jesus Christ, leaning to which, he hath liberty and entry, With confidence unto God, as the Apostle speaketh, and craveth grace at him. What time, the conscience intendeth against us any crime, at the same time, God as a juste judge, passeth up upon his judgment seat, and with majesty sitteth thereupon, and with such an awfulnes, that every sinner is easily afraid to come before his face; for the ungodly are not able to sustain that angry countenance of GOD, who have not as yet felt that mercy of GOD in Christ Neither yet are they able from the heart, to call him Father; yea, they would rather go out of the world, that they might fly away from that his so fearful presence. Wherefore a sinner, except he feel together with the sense of sin God also to be merciful, he dare not be so bold as to compeire before him. But now having felt his mercy, and that love by the holy Spirit poured forth into our harts, he is no ways skarred away, neither by the weightines of sin, nor yet by the majesty of the judge, but that with confidence he will draw near unto him. For the feeling of the mercy of GOD in Christ, hath so great a force of alluring: If thou wouldest slay me (saith JOB) should I not trust in thee? Blot out my defectiones] The same petition is repeated from the exceeding great desire of deliverance. Blot out (saith he) my defectiones] That is, forgive me my sins, whereby it is come to pass, that filthily I have made defection from thee: It can scarcely be spoken, how grievously David had sinned; First having committed adultery, then man-slaughter; Thirdly, having contracted marriage, with the woman defiled in adultery: Fourthly, the people of God being laid out to an open danger, and with all these finally was conjoined obstinacy in sin. For he had sleeped securely many months, as it were in the sin. DAVID therefore being guilty of so many sins, surely he durst not have been so bold, unless he had leaned to the infinite mercy of GOD, to have commed into his sight: And from hence proceedeth that thing which he cried out, Blot out my defectiones] That is, so many and so great, and that, O God, according to thy superabundant mercy; Every sin whatsoever is the offending of that infinite Majesty. Of this it cometh to pass, that the burden of sin-after some sort is infinite: if the sinner himself be not disburdened thereof, in Jesus Christ. Wherefore there is need, yea, of an infinite mercy, that any sin whatsoever may be forgiven: how much more is it necessary, that infinite mercy & superabundant be had, to the end, that many & grievous sins may be forgiven? For seeing sin aboundeth, of necessity grace must superabound. Which thing, experience it self teacheth: For any man oppressed with some more heinous sin, he findeth not first rest to his soul, before he conceive in his mind, the mercy of God, which as soon as he hath felt & taken hold of, there is no sin of never so great momente, of the pardon whereof, he may not now persuade him self: therefore we should travel all our life according to the saying of the Apostle, We may be able to comprehend what is the breadth and length, and depth and height: and to know that love of Christ, which passeth all knowledge: For out of all question, the mercy of GOD in Jesus Christ is infinite: But we (such is our stupidity) are not able to comprehend scarce the thousand part thereof. Of which, it cometh to pass, that in our own default, we are spoiled of a sufficient comfort. For there is no place for comfort in the soul without faith, which, what other thing is it, then a feeling of the mercy of God in Christ? Wash me much] Thirdly, he repeateth the same thing, as if he should say, Cease not to wash, before thou have fully purged me from my sin. For it is an allusion, to the cleansings of the Law. But it is to be marked, that not being content with a light and common washing, he saith, Wash me much] He felt, to wit, that sin had set the roots thereof deeply in him, and that more toughlie it had cleaved to him; and therefore he craveth of God that he would multiply the washings, which, unless it be done, he thinketh that it cannot come to pass, that he can be cleansed from the filthiness of sin. Note then, that sin is not a superficial thing, but that it occupyes wholly all the deapths of the heart. But who knoweth this? Surely not these secure men and Libertines, who either feel not sin at all, or if they feel it, they feel it lightly; and no otherways, then in the utter part of the skin. Who then feels it? Verily they who repent earnestly, and from the heart. Those men very well know within themselves, how filthy a thing sin is, & how deep partes of the soul it occupyeth, and from hence it is, that in this life, they think they cannot be sufficiently purged from their sins, and that those panse upon this, that there is nothing whereby they may be clēged except that alone blood of Christ to whō only, the holy Spirit leadeth thē when there is an earnest feeling of sin, and a desire of washing: For that is not the Spirit of Christ, which carrieth a way else where the soul of a sinner from Christ: and to other washings & satisfactions whatsoever, which the Papists dream to themselves. Of all these things which have been spoken, mark this: David uttereth the exceeding great dolour of his heart, in these his petitions; and the cause of the dolours may be sufficiently known out of the petitions themselves. Also, the sin is, whereby he himself had grieuonsly offended his God: For he saith, Blot out my defections &c.] From whence is manifestly seen, the difference betwixt the sorrow of the godly; & of the wicked: These last indeed, are sorrowful, not so much for the sin, and the offending of God, as for the punishment of sin, and the torment. So Cain sorrowed. Mine iniquity, is more (saith he) then that I am able to bear. So also Judas, the betraier of Christ sorrowed. But the godly, although indeed they abhor the pain; notwithstanding, for this cause they are chiefly displeased, that they have offended their gracious God: & they detest sin, not so much because of the punishment, as for the evil itself, which is in sin: and such was David's sorrow at this time. For I acknowledge my defections] Hitherto he hath sought one thing thrice, now he adjoineth the cause of the petition frō a simple & plain confession of sin, as if he should say, O God, I confess that I have made defectiō from thee all those ways, which thou hast manifested to me by Nathan thy Prophet: I confess, (I say) before thy Prophet: Finally, before thy whole Church, not only that which is present, but which shall be in times coming, to the ende of the Worlde: That is, by writing of this Psalm, and declared to the whole posterity and ages to come. Vppon this followeth the Petition. Therefore, be merciful unto me, O GOD] Of this appeareth, that there is no place for grace and mercy, except a simple and plain confession go before, proceeding from the earnest repentance of the mind. Which is the same thing which David testifieth, Psal. 32. 3. and thereafter, that which he also learned by his own experience: When I held my tongue (saith he) and confessed not my sin, my bones consumed, &c. And then he addeth, I will make my sin known unto thee, I will not hide my back-slydings, I will confess mine iniquity to Jehovah. This indeed is the confession: But what followeth upon it: Thou hast taken away (saith he) the punishment of my sin, that is, sin, and the punishment. The sum of those things tend to this, where there is not a confession, there no grace is, where confession is, there is grace. And my sin] This is the efficient cause of the repentance & confession, an evil conscience, without the conscience of sin, as if he should say; The conscience of my sin urgeth me day and night, and continually layeth murder, adultery, & other heinous sins, conjoined with these, before mine eyes. We are prepared therefore, to faith and repentance, by a conscience accusing us, and striking a terror into our hearts. From thence it is that we have our recourse unto the grace of Christ, and embraceth the same by faith; from faith again, and the feling of grace, the dolour ariseth, which is according to God, that is, because God is offended, of that dolour, again proceedeth that change of the mind, which we call the turning of the mind, or repentance. For as the Apostle witnesseth: The sorrow which is after God, causeth repentance unto salvation.] Finally, from repentance & changing of the mind, a riseth the confessiof the mouth. This thing is clearly seen of the preparation to grace, that no man attayneth to that grace, which is in christ Jesus, by sluggishness and sleeping. But by horrors of the conscience, they pass to that heavenly joy. For although life in Christ be freely given unto us, notwithstanding, we must suffer some notable alteration, & we must be cast down, yer we be lifted up, before life be gotten. Moreover, we learn that thing of this example of David, how graciously they are handled, who have a conscience somewhat more watchful: for first they are bridled, that they commit not many heinous sins, which otherways they would commit: Then the self same conscience if there be any evil thing done by thē, they are admonished thereof; & thereafter, they ar thrust forward to repentance. But contrariwise, their estate is most miserable, whose consciencelyeth in a dead sleep: For of necessity, they must rush forward, nothing hindering them into all kind of sin. And then, after any grievous sin is committed of necessity they must securely sleep therein, nothing calling them back to repentance: wherefor the estate of that man is happy, which is touched with a conscience of his deeds, & although it seem very oft unpleasant unto us, that the conscience either holdeth us back from the committing of sin, or that we ar called back to a confession of sin committed. Against thee, against] He aggregeth his sin, from that, first that it is against God, then that it is against God only. As concerning the first. Against thee only (saith he) I have sinned. Then for the greater surety of the mater, Against thee against thee, I have sinned] the same word being doubled, David seeketh not any starting-hole, neither denieth he that he hath offended against God, which thing we here, the reprobate shall do at the latter day, who being acused of sin yea, even committed against God himself, shall answer: when saw we thee a stranger, naked, or an hungered, thirsty, caste in prison, &c. But Christ shall then answer them presently in their own words, and shall take this excuse away from them, saying: Verily, verily, I say unto you, in so far as ye have not done it to one of those little ones, ye have not done it to me. David. (I say) goeth not about this way to excuse the matter, by lessening of his sin, as if it were not committed against God: For he cannot more expressly speak, that that sin was committed against God himself: Against thee, against thee] (saith he) I have sinned: Then he aggregeth his sin, when he saith, That he hath sinned against God alone] If we will speak properly, whatsoever sort of sin, which is committed against God, and respecteth him, either immediately, as when men sin against the first Table of the law • or immediately, as when they sin against the seconde Table. For sin is the transgression of the law of GOD, and the person offended is God properly. For except God's commandment interveened not first, either forbidding or commanding any thing, surely there should be no offense against any creature, except God had said, thou shalt not commit adulttrie, there should be none offense, neither of VRIAH, neither of any other in committing Adultery, Except God had said, Thou shalt not slay: There should be no offense in slaying, neither against VRIAH, nor against any other: Wherefore, if we will speak properly, all sin is committed against God alone. Of this, two things do follow, the privilege of forgiving of sin, or remission of sin, pertaineth to GOD alone, for God alone, if we will speak properly, forgiveth our sins. The other, the revenging of sin, belongeth to God alone. Vengeance is mine (saith the Lord) and I will repay: Wherefore, when any wrong is done to any man, the injury is not so much to be thoght to be done against man, as it is done against GOD, and to him it should be left freely. God, if we will speak properly, is the person hurt, and offended, for so much as his commandment is broken, which verily, if it were not broken, the creature should have no cause to complain of the injury: wherefore vengeance first is to be committed unto GOD, then next, to that person to whom he hath committed his place upon the earth. Notwithstanding, men so handle their own cause, so they revenge the wrongs done unto them, as if sin were committed against them selves alone, and that the wrong, nothing pertained unto God. Of which, it cometh to pass divers times, that while they will revenge the wrong done against themselves, God revengeth himself upon them, & maketh thē to incur the second s • aith, to speak so: and this much concerning sin, in so far as it belongeth to this place For David lesseneth not so his sin, as if in a part only it touched God, but he aggregeth the same, as if it were committed against God alone, as if he should say, I have nothing to do (to speak truly) with Uriah, or with any mortal man, But with thee, O God, I have to do, although all without difficulty, should forgive me the offense committed against thē: Notwithstanding, by that thing I could not be satisfied, my God; Because, against thee, against thee alone have I sinned, and except thou, according to thy goodness, for give me my sin, I account nothing, of all the remission, of all the men in the world, or the pardon of sin purchased of all men. We are warned therefore, by David's example, that while our conscience accuseth us, it accuseth us not indeed so much of any man that is offended, as of that infinite majesty of God, which is offended. David's conscience accuseth him, not so much of any fact committed against Uriah, as against God himself, & from hence ariseth, that earnest feeling of sin. From hence also arise those horrors of hell, while men see that they have to do, not so much with men, as with GOD himself. For of all enemies, God is the most terrible enemy, from whose wrath, there is but this only refuge to us, that we fly unto himself, and with him be reconciled in Christ: Wherefore we will get this commodity, out of the example of David, that after we have now sinned, we should not fly else where, but to God himself. For David's mind is not at rest, before that first he enter in favor again with his God. And the thing that is thought] As if he should say, I thought that I had done it secretly, whatsoever thing I did, when, notwithstanding, the whole matter was done as it were before thine eyes, and as it were, thou looking on, whether it be Adultery or man-slaughter, or unrighteous and unlawful marriage, contracted with the adulteress, either finally, there be a perseverance in all those sins. David therefore now at last saith, that he hath done all those evils in God's own eyes, and openly. Men indeed think, that whatsoever evil thing they do, they do it unwitting of GOD, but in the own time they shall see, that God hath been as it were, an eye-witness of all those things. It were best indeed, that they saw this in time, while there is some place for grace, least if it be done laiter out of time, there be no place left for grace. I acknowledge that thou mayest be justified] He subjoineth the principal ende of the confession, the glory of God: As if he should say, I confess this, O God, not so much for mine own cause, to the end that thou shouldest have mercy upon me, as for thy glories sake. That thou mayest be justified in thy speeches] That is, That thou mayst be seen to be faithful. For Paul attributeth to the truth of God, and (to speak so) his faithfulness, this justifying. Therefore be (saith he) to the end thou mayest semee to be faithful, in this thy threatening denunced by the Prophet Nathan, & that thou mayest be seen to be pure, that is, righteous when thou judgest, that is, when thou puttest thy judgment in execution, which now before thou had threatened. Thou seest then, by David's example, that confession of sins, especially serveth for the glory of God. For sin committed, doth no more redound to the dishonor of God, then the sincere and free confession of sin, redoundeth to his glory. And contrariwise, they who cannot repent, with their hardness & obstinacy of mind, they dishonor God more, yea, then having committed the most grievous sin, they had dishonored him before. For to harden the heart against grace & calling, against the threatenings of God, what other thing, I pray you is it, then to accuse GOD of a lie, in the mean time, that he is calling us unto himself, and denuncing his judgments against us? surely there can be no sin grievoser nor this, which I would to God this world would at last acknowledge, which cannot repent, in respect of the hardness thereof. Behold, I was formed in iniquity] Hitherto hath been the proposition of the confession; now followeth the amplification thereof, or, which is the same thing, the aggravating of the sin: and he aggravateth the sin by three arguments: The first is, from Orginall sin: The second, from the nature of God: The third, from his own knowledge wherewith GOD had endued him. First then he saith. Behold I was formed in iniquity] thi is the first argument, from that original corruption, in which he was conceived and nurished in his mothers belly, while he became a perfect and rype birth, as if he should say: What need I to tarry long in demonstrating unto thee this actual sin, as they cal it: Behold the fountain manifest before thee, most corrupt and filthy, the whole nature, how much soever it be, is made up of sin, for the poynteth out as it were with the finger unto GOD, the corruption of his nature, which was in him, even from the very birth. I was formed in iniquity] that is, I was conceived in original sin in which, after that I was conceived, in the belly of my mother, I am alone in the same, ever unto such time, as I became a perfect birth. He damneth not indeed, the natural action of conceiving and nurishing of the birth in the womb, as a thing unlawful, either forbidden by the law of God, seeing the action it self of the own nature is not sinful. But he signifieth, that he had contracted original sin, so long as those natural actions, and lawful in themselves were accomplished, and that now even from the belly, he was defiled with that common infection of nature, not indeed through natures default, such as it was then first created of God, but through the sin of nature, which degenered into corruption. Original sin, that I may touch it in few words; it is partly seen in the guiltiness of that first sin, partly, in the fault or corruption of nature. It is seen indeed in the guiltiness, because we are guilty of that first sin of Adam. For in Adam, we have all sinned, because we were all then in his loins: and the sin of Adam is not so much to be accounted his, as of us all. Also, in the corruption, original sin is seen, for our whole nature, and all the faculties of our soul, are corrupted and made wicked, by that defection of Adam, the mind is blinded, the judgment perverted, the will and the affections altogether deformed. Now in this place, we understand that corruption of nature, from whence arise those actual sins, as they are called. In this place, David, while with himself he weigheth his own actual sin; from thence he is led forward, to the knowledge of the fountain it self, of original sin, as they call it. For all our particular defections, they should put us in mind, of this corrupted and defiled nature of ours, that that being once looked upon, and the filthiness thereof considdered, we may very diligently travel, that that may be purged, and renewed, according to the image of God. For we ought not to be content with external actions, although they be very excellent in outward show, unless in the mean time we are doing them, we feel our mind continually reformed within, and that from our inward obedience, all our actions proceed. Then David, from thence taketh an occasion to aggravate his sin before God. But those Libertines by this thing, yea, they excuse themselves, & diminish their sin, because they are cōceived in original sin, & are nurished in their mothers belly: we have sinned (say they) but we are flesh, what could we do? It is man's nature to fall. In the mean time, they meditate nothing of repentance. But by David's example, we learn, that in this respect every actual sin whatsoever, is the more grievous & filthy, that it proceedeth from so filthy and bitter a root. Hitherto hath been the argument from original sin: Here followeth next, from the holy, pure, and sincere nature of God himself. For he showeth the same be the own effect. For God delighteth in inward truth and sincerity, because he himself is true and sincere. Behold thou delightest in truth in the reins] As if he should say, My GOD, thou art holy and pure, and thou delightest in holiness and pureness of the reins, that is, in the inward cleanness. Nevertheless, I have defiled myself, & I am become unclean: As it was done in bringing in of the former argument: so is it done in this likewise. For this partickle [Behold] craveth attendance, and poynteth out with the finger, as it were, unto God, that his most clean & sincere nature, to the end that God looking upon, & considering his own nature, so contrary to David's sin, it may appear most grievous & filthy: for he will not have any one part of his sin to be hid before God, thinking this to be the only way to take away sin, if the whole sin, how much so ever it be, be set down together, and at one time in the sight of God. For so he is assured, that it shall come to pass, that God, by that merit and righteousness of Christ, shall cover his sin. For we our selves ought not to cover our sin, But we should in a sincere confession, set it down before the eyes of GOD, that GOD thereafter may cover the same. For that at length sin is truly covered, when it is hid over by Christ from God's sight. Moreover observe, that he aggravateth his sin from God's nature: That the knowledge of GOD, leadeth us to the knowledge of our own selves, and to the knowledge of that infinite majesty, infinite power, and infinite wisdom of God, showeth unto us, how we our selves are nothing: Finally, it teacheth us the knowledge of his most holy will, how far we go astray from the right way. When we look upon our selves only, we appear to be somewhat to our selves. But when we lift up our eyes to that majesty, presently we are filthy and wax vile, yea, in our own eyes. When we are ignorant of his will, we think that we have willed & done all things passing well: But having looked upon the law of God, we see how far we have fallen away from truth and uprightness. Paul appeared to himself, when he was ignorant of the law, that then he liveth in very deed, But • y the coming of the commandment (saith he) sin revived: but I am dead: Again, we see that David here aggravateth his sin, out of the reviled will of God by his Prophet. Some there are, who endeavor to lessen their sin, from that everlasting and necessary decreet of God, that is, from God's vnreveiled will: Wherefore then say they, is he yet angry? For who hath resisted his will? Notwithstanding, that vnreveiled will of God, excuseth no man. For with what conscience can any man do that, that God showeth manifestly by his reviled will is not to be done? Also, by this place of David's, we learn to live according to the will, which God hath manifested to us, neither ye • ought we curiously to inquire of that vnreveiled will. Finally, the decreete of God is not to be brought as an excuse to our wicked deeds. Here followeth the third argument, whereby he enlargeth his sin from that knowledge of God, and of his will, wherewith David was endued. Thou madest wisdom known unto me (saith he) in the secret place] That is, thou instructed me familiarly, as one of thy servants, in the knowledge of thee, and of thy will. Nevertheless, I have thus so filthilie made defection from thee, even as I had been ignorant of thee, and of thy Laws. It is profitable indeed to know the will of God, but the knowledge of God, and of his will, aggravateth the sin, and the damnation, if against that knowledge, thou become disobedient to his will. Yea, if thou persevere unto the ende, in sin, which is conjoined with the knowledge of God, surely it were better for thee, if thou had never heard nor known anything concerning GOD or of his will. For that knowledge of thine, what shall it be unto thee in that day, but a testimony against thee? And this knowledge of the Gospel, so full and plentiful, what other thing in that day shall it do to those men, which in their deeds deny Christ, but increase their righteous condemnation: For the condemnation of every Hypocrite, and of him which is but in name only a Christian, shall be most grievous, yea, and it were no more but for this same name of a Christian, which they so impudentlie do dissemble, and falselie ascribe to themselves. Purge me with] Hitherto hath ben insert the first argument of the petition, from a true & simple confessiō; now he returneth to that begun petition. And first, as he did before, earnestly he craveth remission of sins, and then next regeneraton, which of necessity, is conjoined with the former benefit. Then as concerning the first benefit, he saith, Purge me with Hyssop that I may be clean] that is, sprinkle me with the blood of that everlasting sacrifice Christ, to the ende that I may be pure from sin. He alludeth to that sprinkling of the law, which was performed by a bunch of Hyssop, in the blood of beasts, and which signified, the sprinkling of the blood of Christ. Therefore he seeketh clenging by the blood of Christ, never the less, he doth not despise the Sacrament, & type appointed by God: but he also seeketh that same very temporal sacrament it self, the more to confirm his faith. For seeing that grace of God in Christ, neither can be seen to the eye, • neither touched by the hand, GOD willing to help our weakness, which believe not sufficiently the thing that is spoken, except we also feel the same, yea, with our bodelie senses, in the seals and sacraments, even from the beginning he hath reached forth, as it were, his grace in Jesus Christ, to be seen with the eyes, & to be handled with the hands. Wash me] Again, he craveth remission of sins, wash me (saith he) to wit, with that self-same blood. That I may wax whiter then the snow] But he speaketh this out by way of comparison, yea, and that indeed making the comparison, with the thing which in the own nature is most white. Also, the comparison is made from things that are less, to the end he might declare, that there is nothing in nature so white, pure and clean, as is man, to whom sins are once forgiven, and who is once washen by that blood of Christ. Consider here first, David, while he craveth forgiveness of sins, and peace of conscience, he seeketh it under the symbolls and figures of these washings of the law, whereby sometimes was shadowed-out that washing through the blood of Christ. We see therefore that David sought the forgiveness of his sins, in the only blood of Jesus Christ. There hes never ben, nor never shall be in time to come, remission of sins, and consequently quietness of the conscience, except by the blood alone of Jesus Christ, which is certain, that the ancient Church & fathers, have apprehended in the sacrifices and shadows. It may be indeed, that the Papists, so long as they feel not the weightines of their sin, & of the wrath of God for sin (for the conscience of those men, so far indeed as my judgment can reach, is cast up in a deep sleep by that doctrine, which daily is taught among them) I say indeed, it may be, that for a time, being thus afflicted, they vaunt in their merits, indulgences, Purgatory, and I cannot tell what satisfactiones: By all which, it is certain, somewhat is pulled away from the grace of Christ. But if it come to pass, that they be oppressed in earneste, with the burden of sin, and with the sense of the wrath of GOD, they shall feel surely, and publicly profess, that all those things are vain, and none other things but dreams and trifles, which now they so much commend: for then they shall feel in experience, that there is no remission of sins, or peace of conscience, without that blood and alone sacrifice of Jesus Christ. Which would to God, at length those miserable men saw and learned, that both God's wrath is pacified, and the consciences of miserable men quieted, by that blood alone, which in themselves are not disquieted & troubled by any other thing, then by that sense of the wrath of God. O blessed is that peace & quietness, which is by that blood of Christ only! Mark again in this place, he promiseth cleanness & whiteness, whiter then the very snow. If he but once get that, to be washen with the blood of christ. And indeed he doth this thing, not to the end that he thinketh it shall not come to pass, that sins once being forgiven, in time to come, there shall be no remnant left of sin and uncleanness in his nature. But to that end, because he thinketh and persuadeth himself, that all the guiltiness of sin shall be taken away by the blood of Christ, and by his perfect satisfaction once imputed, and that he shall be in that estate, as if he had never sinned in his life. For we have a twofold purging and washing in Christ, the one which is by blood, the other, which is by the Spirit of Christ. That washing which is by the blood of Christ is most perfect and quieteth our consciences. But this washing which is by the Spirit, it is begun only in this life, and quieteth not the conscience properly and of the own self. To speak it in a word, the forgiveness of sins, which is by Christ's blood, is perfect and absolute in all the partes thereof. But the regeneration, which is by the Spirit of Jesus Christ, is but begun only in this life. Make me to hear] He doth yet continue in the self same petition: The meaning is, as if he should say, witness unto me through thy holy Spirit inwardelie, that my sins are forgiven me. And so it shall come to pass, that thou shalt furnish unto me ane exceeding great matter of joy and gladness. This is it, which in other words he speaketh else-where. Lift up the light of thy face upon us, Jehovah, and put greater gladness in my mind, then at that time, when their corns and their wines are increased. For the sixtenth Psalm speaketh: There is sacietie of joys before the face of GOD. Then he addeth in the text, let the bones which thou hast bruised rejoice] As if he should say, forgive me my sins, and then I whom thou haddest humbled before, shall rejoice with an unspeakable gladness. For the joy of the man caste down and humbled, is invtterable: after that now he is lift up, with that sense of mercy, and confidence of remission of sins. But we are to consider the words more diligently. Make me (saith he) to hear joy. But by what Preacher and Messenger? was it not already before preached by the Prophet Nathan, that David's sins were forgiven him? It is true: But the outward testimony of all men is nothing, except that inward also of the holy Spirit be conjoined. Wherefore David in this place requireth that inward testimony of the Spirit. For the remission of sins, is an action entirely hid in the mind of God. And as no man knoweth the things of man, but the Spirit of man: So these things of God, no man knoweth but the Spirit of God which (as Paul saith) searcheth the deapthes of God himself. Wherefore, except the holy Spirit of God testify in our hearts, that our sins are forgiven us, surely no testimony, either of the creature, or of man, is able to assure us of that thing. But after what manner at length, doth the holy Spirit testify, that our sins are forgiven us? The holy Spirit of God worketh in our hearts, a wonderful sense of the love of God, as the Apostle speaketh, poureth out love into our harts, whereby God loveth us in christ. But what a love is this? surely not any common love, but a special & natural, to speak so, that affectiō, which they cal the natural affection such as is the natural affection of the Father, toward his only begotten Son. For the Spirit of God testifieth, that fatherly▪ & most tender affection towards us: Of the which also it followeth, that the same Spirit beareth witness, that we are the Sons of God. For if it witness a certain fatherly love; It followeth, by the force of things equal, that we are the sons of God. From whence also he is everywhere called the Spirit of Adoption, to wit, in respect he witnesseth, that we are the sons of God through adoption. But if he testify, that we are the sons of God, he witnesseth therewith also, that our sins are forgiven us, and that that heavenly inheritance pertaineth unto us. For if we be sons, we ar also heirs. The heirs of God; and the heirs annexed with Christ. And all these things are done in Christ. For without Christ, there is no feeling of the love of God toward us: yea, without Christ, there is but a feeling of wrath only. For by nature, we are all the sons of wrath. Wherefore, if we would have that testimony of the Spirit: First of all, we must believe in Christ, everyone of the godly feeleth this in experience in their temptations, at what time the conscience accuseth them of sin, if then Christ be not present, there is no peace or quietness of mind in them: But if Christ be present, contrariwise, they feel in experience, that their conference is pacified. The Apostle while he considdereth this so necessary a presence of Christ, I had not purposed (saith he) to know any, thing among you, but Christ, yea, and him crucified. And to the Galatians he writeth, that Christ was crucified, to wit, by the viue preaching of the Gospel before their eyes. Moreover, mark here also, he saith, make me to hear joy and gladness] There ariseth a great trouble of the mind, and ane extreme great dolour of sin not forgiven, & thereafter an evil conscience. For if after the sense of sin there is no entry made open to grace, but contrariwise, there is a feeling of God's anger, there ariseth in the mind intolerable horrors. For of all enemies, the wrath full God is the most terrible, and it is a fearful thing to fall in the hands of the living God. These are the speeches of wanton and secure men, they had rather enter in count with GOD, then with the most vile men otherwise. But if the angry God shall at sometime enter in reckoning with them, surely they shall feel, how terrible a thing it is to fall into the hands of the living God. Therefore I say, that intolerable horrors follow of the earnest feeling of sin not forgiven, and that fear, with which, as Moses threateneth, the wicked being commoued, as with the shaking of a leaf, are altogether driven hither and thither. This was the fear of Cain, who being now cast out from before the face of God, and feeling him self spoiled of God's grace, he complaineth, that whosoever shall first meet him, shall put their hand violently into him. These men are afraid of every creature of God, and they seem to themselves to be sure in no place. But contrariwise, there followeth ane certain exceeding great joy of sin forgiven and of a good conscience, and a peace which overcōmeth all understanding. For sin being once forgiven, we feel that there is a way made open to us unto the grace of God; neither yet can it be said, with how great a joy the mind boileth. And this is that rejoicing of David, which who never have yet felt in their life, surely they feel no more gladness, thē dogs or horses. This indeed were to be borne with, that men do only seek the joys and pleasures of this life present, if there were no more hope to men, then there is unto bruish beasts, of another life & immortality. But how can that be suffered, that men created for eternity (as the Apostle speaketh) notwithstanding, in the mean time in this life, they taste at no time, not so much as with the utmost part of their lips, the joys of that life to come; but as beasts content themselves with the commodities and pleasures of this life. Hide thine angry face away] The third time, he seeketh the same thing, that is, the forgiveness of sins: for he who lightly & for the fashiō, craveth that his sins may be forgiven him; this man hath not yet learned how horrible the offēding of God is: neither yet how sweet that feling is of his love & mercy. For the sense of the mercy of god, causeth a godly sorrow, that is, that sorrow which is for the offending of so gracious a father: from this sorrow again, ariseth a turning unto God, hatred of sin, & love of righteousness, with a confession of sin, & an often calling upon God; which tendes to that ende, that the self abolisheth sin. But to return to the purpose again: Hide thine angry face away from my sins (saith he) and blot out all mine iniquities] That is, have not mine iniquities before thine eyes, but blot them out of thy books of record: For he speaketh of them, as if they were written in books of record, and were continually in the sight of God, which thing indeed, seemeth intolerable to the wicked sinner. For we were not able to abide the sight of the angry God if we walked naked before God's eyes, that is, not cled with Christ and his righteousness. But as concerning the wrath of God, in few words, this much speak we of it. The wrath of God, by reason of his inviolable holiness, and also because of the greatness of sin, is so horrible, that in no case it can be borne of the creature. For seeing sin is a certain violating as it were, of that most holy majesty, is it any wounder that the wrath which is a mainteiner and revenger of such a majesty now violated, is so horrible? From whence • he same David, calleth it a consuming fire, and in another place he saith: If thou shalt straitly mark our iniquities, ô Jehovah, who shall be able to bear? Suppose with thyself, that all the creatures, all the Empyres of the world conspyre together, to sustain and bear as it were in their hands, that man with whom God is angry. Notwithstanding that man, wer not able to sustain that wrath. For like as if God with his own hand, would uphold any, and comfort him inwardly by his Spirit, this man would not be oppressed with any kind of violence; We are afflicted on every side (saith Paul) yet we are not in distress, in poverty, but not overcome of poverty. We are persecuted but not forsaken, caste down, but we perish not. Everie where we bear about in our body, the dying of the Lord Jesus, that the life of Jesus, might also be made manifest in our bodies: So if God would show himself angry against any man: This man by no force could be sustained, he should be afraid, yea, with the shaking of a leaf, let be any great commotion. Which wrath indeed, when David felt, he was not able to bear it any longer, and he prayed that it might be removed from him in these words, Hide away, thine angry face from my sins] Thou seeste therefore, by the example of DAVID, that even those whom GOD dearelie loveth, because of their sins at some time, are not without some grievous sense of the wrath of God, which indeed is done for this cause, that they themselves may come unto the knowledge of God's nature, And may know first, howe good he is who will not have his own to lie sluggishing in their sins. Then next, because he is holy and just, in respect he beginneth his judgment at his own house, yea, and will not wink indeed at the sins of his own. For that I may affirm boldly, that the godly for the most parte are chastised of GOD in this life: And that GOD is exceeding long suffering toward the ungodly. But the Godly on the other side, are touched with a sense of God's love in this life. From thence arise that interchaunge of sorrow and joy in this life. But the ungodly abusing the long suffering of God in this life, they shall feel at last the vnappeaseable wrath of God. Hitherto hath been repeated, the petition of remission of sins. Now he seeketh that other benefit of Regeneration, which is conjoined of necessity, with the forgiveness of sins. Creat in me a clear mind] Then, by way of clearing of the mater, be presently subjoineth. Renew a firm spirit within me] as if he should say: This work of New-birth begun in me by thy Spirit, but upon my parte interrupted. O God, renew & repair in me, that thy Spirit in time to come may be firm and constant, and I through the benefit thereof, may persevere in thine obedience. There are two benefits necessary in reconciling us to • od, which self same things, God promiseth to us in the free covenant, to wit, forgiveness of sins and regeneration; and both are obtained in Christ; For by the blood of Christ, our sins are forgiven, and by the powerful holy Spirit of Christ, we are borne of new again. For the alone and selfsame Christ, as the Priest died for our sins, and as King, he is powerful to regenerate us by his holy Spirit and word. David therefore, after he hath sought forgiveness of sins in Christ, he earnestly craveth the New-birth, and renewing of that interrupted work of God's holy Spirit in himself. Considder here first, that the holy Spirit is made so joyful, by God's works, and a good conscience, that he courageovsly maketh progress in the work of our Regeneration. But contrariwise, the Spirit of God is so touched with grief, by evil works, as the Apostle testifieth, that he ceaseth as it were from that work, and leaveth off in the midst that begun work of New-birth. The Spirit now leaving his own work in the midst, presently there ariseth darkness in the mind, which maketh that bright light of the countenance of GOD to pass out of sight, and to vanish away from our eyes, and incontinent our heart waxeth hard, as a certain skarre of a wound, and becometh benumbed and without sense, so that the holy Spirit of God is very hardly raised up again, being oppressed with the darkness of mind, and hardness of heart. And from thence arise those mournings and sighs of the godly, fighting with the darkness of their heart. And 〈1 page duplicate〉 〈1 page duplicate〉 from thence arose that speech of PAVLE, O miserable man that I am, who shall deliver me from the body of this death? Considder here again, DAVID craveth not Regeneration by the Spirit of Christ, before he first have sought the forgiveness of sins, through the blood of Christ. This order of the petitions, evidently declareth, that of necessity we must be first justified by Christ, before we be sanctified in our selves: which thing also, the righteousness of GOD requireth, which suffereth not the Image of GOD to be repaired in us, which is according to righteousness and holiness, before first God be satisfied for all our • inns. For it is not possible, that GOD can renounce his own justice. Now after that thou art justified, then there is place to Regeneration, and the Petition thereof, not indeed that having attained to it, thou quiet thyself chiefly in the same: But thou must specially, and always thereafter, quiet thyself in that moste perfect righteousness of Christ, without the which, not all this holiness which is in us, dare be so bold to come forth once into the sight of GOD. For our Regeneration and holiness, is but begun only in this life, and neither by the self, pacifyeth the wrath of GOD, neither 〈◊〉 our consciences. And 〈…〉 the Papists are more 〈…〉 leaving this moste perfi • e righteousness of Christ, will quiet themselves in their own, and in that which they call inherente; And again, for this cause they are more miserable, that understand not what this inherente righteousness is, which is none other thing in very deed, but that the Regeneration of our nature, is only but begun in this life: wherefor we ought to pray to GOD, that he would not suffer us to be involved in this darkness and that he would not suffer us to be seduced, by men which this day are blinded in so clear a light. Cast me not away] He continueth in this seconde petition of the holy Spirit, and of Regeneration. Cast me not away (saith he) from thy face] then expressing the same thing clearly, Take not thine holy Spirit from me (saith he) Nothing can befall a man more grievous in this life, then if he be left of GOD. For seeing that God is the fountain of all good things, GOD leaving man, all good things also therewith leave him. All good things leaving him, he is therewith laid open to all evil things. If God be on our side, who shall be against us? No, not these things indeed, which seem to be most displeasant & contrary. For all things work together for the best, to them that love God. Contrariwise, all work together, for the worse to them that love not GOD, yea, even those things, which otherwise appear to make for us. Now, although there be so great an evil in the desertion of God. Notwithstanding, the elect also are at some time destitute of the Spirit of GOD, which is the thing that DAVID teached us in this place by his own example. Verily I say not this for this cause that I think, the Spirit once given to the elect, thereafter is allutterly taken from them: For the gifts and calling of God are without repentance. But that for a certain space the efficacy of the holy Spirit is not seen in governing of the elect yea, & that especially for this ende, that they may be humbled, & that they may learn, that it is not possible for them to stand, yea, but for one momente, unless they be sustained, by God's grace and his holy Spirit. Whereby it cometh to pass that the elect after they have found in experience, howe infirm and fragill they are by nature without the Spirit of God, now being destitute thereof for a time, they more carefully, and with more fervent desires earnestly crave his presence and help. This is the second thing which he offereth here to us to be learned by his own example. Also the third, that we in this place learn by his example, that that desertion is exceeding doleful, whereby he, who is once left of God, yea, & that by his most just judge • meant, God, to wit, leaving him, because of his sin, and being now forsaken & left, he remaineth in the pains, which by his own sin he hath deserved: Yet notwithstanding, in the mean time, neither is his mind enlightened by God's Spirit, nor his heart reformed: But the more he leaneth thereto, the more is he blinded and hardened. For to such a man, extreme destruction is appointed, unless at last he repent. Of this sort of men, that threatening of John the Baptist, is to be understood: The axe is laid to the root of the trees. Also, that saying of PAVLE, When they shall say peace, and all things quiet, then sudden destruction shall come upon them. Moreover, it appeareth out of this example of DAVID, that GOD leaveth not his own by so sorrowful a desertion: For David repented very soon at the threatening of Nathan: For God when he afflicteth his own, he therewith illuminateth and changeth them also, by his holy Spirit, that repenting they may obtain remission of sins, and may be restored to life. Restore to me the joy] Yet he persisteth in the petition of the holy Spirit, or of the presence of God by his Spirit: as if he should say, surely I have felt, O my GOD, an exceeding great joy of thy salvation, that is, since the time thou becammest my salvation, protector, and defender: But now through mine own default, that whole joy is broken off in the midst: Therefore, O God, restore to me, that wonted joy proceeding from thy presence. The only comfort and solid joy of man, as well in life as in death, is, that he is not in his own power, and left to himself, but that he is the Lord's, and that he hath him to be as it were his protector and defender. David when he felt in experience, that God was no otherways his keeper, then the shepherd was to his sheep, it cannot be spoken, how great a joy he conceived thereof, which also bursted forth in these words: Thy rode and thy sheepcrooke, they have comforted me: This spiritual rejoicing, which cometh of the presence of God, whosoever hath once tasted it, this man will not be content with the whole joy of this world, unless surely he be therewith participant in some measure of that heavenly joy also. David verily, had refused the whole comfort of this world, and would have nothing esteemed, that his kingdom & royal dignity, if that old and wonted joy had not been restored unto him, which arose from the presence of God, by his own holy Spirit. But if we would not provoke to wrath God present with us, neither yet would grieve his holy Spirit, surely we should have that joy of the Spirit, more solid and constant. For from whence cometh that interruption thereof, because we make defection from God. David had God present with him, he had the Spirit the comforter: But after he had forsaken God, by committing adultery and murder together, he spoiled himself, both of that presence of God, and likewise of that solid comfort of his presence. Men commonly with all the strength they have, provoke that holy Majesty of God to anger: But it cometh to pass, I cannot tell howe, that in the mean time, they appear to themselves to live at rest, and with sufficient pleasure, and delight themselves with a vain dream. For as the Lord saith, there is no peace for the wicked, I speak of the true peace, for I would not call this stupidity a peace, whereby it cometh to pass, that neither they feel their own sin, nor yet the wrath of GOD, which thing they in woeful experience shall learn some day when suddenly being awakened out of this dead drowsy sleep, they shall be forced to behold that angry face, & terrible countenance. And uphold me] The self-same, is the meaning of these words, & of the words preceeding: for so at last we feel God present, his salvatiō, gladness, arising thereof, if we be up-holden by his Spirit. David is afraid, of the affections of his mind, least he be over-whelmed with them, as by a certain deluge. He craveth therefore, that GOD would sustain him by his Spirit. For as, if a great bosse be cast into the water, presently the water running in into it, it is drowned: but if, first it be blown up with wind, the air being enclosed, before it be cast into the water, it swimmeth in the superfice of the water: So our mind, if it remain void of the Spirit of God, it is drowned incontinent in the midst of the waves of our affections: But if it be replenished with the Spirit of God, it is not possible that it can be overcommed of the affections. Let every man take heed what mind he hath, whither it be void and tume, or rather full and replenished with the Spirit. He calleth the Spirit, the Spirit of freedom • , or of liberty. To the ende we may understand the reason of the word. it is to be learned out of the 8. chap. to the Romans, that there is a two fold spirit, or rather, that there is a twofold effect, of that one & self same spirit of GOD. The Apostle calleth the former, the Spirit of bondage to fear, that is, which at the preaching of the law, toucheth us with a sense of our sin & misery: for unless the Spirit of God were effectual in our hearts, with the preaching of the law, surely by the preching of the law alone, we should never be touched with an earnest sense of sin, & of our own misery: this spirit there fore maketh us to know our sin & misery, and holdeth us under fear of the wrath of God, death, & cōdamnation: and therefore, it redacteth us as it were utterly to a servile estate. For this was of old proper unto servants, continually to fear punishment and vengeance at their masters hands. The Apostle calleth that other spirit, the Spirit of adoption: It is he, who while the Gospel is preached, maketh us to know our deliverance from sin and misery. For we should never be so touched with the preaching of the Gospel, unless in the mean time, the Spirit of God were powerful in us, which maketh us to know our deliverance from sin and misery, and that we feel in our heart, that fatherly affection of God toward us, and consequently leaveth a testimony within us, that we are the sons of God. And if we be sons, that we are also delivered from sin, wrath and damnaton. From thence it is called, the Spirit of freedom or liberty, because it witnesseth that in Christ we are delivered from sin and death. There is also another cause, why it is called so, to wit, because, renewing our mind according to the image of GOD, it maketh us in the mean time freely to serve God, and that we walk in the liberty of the Spirit. For by nature, there is no freewill, But where the Spirit of God is, there is liberty, (saith PAVLE.) And this is that blessed Christian liberty, whereby we are so delivered, that we may serve God, and not that we should live according to our own will, such as liberty, as these Libertines & Fpicures do fain, neither yet must we think that we are forced to do our duty by this Spirit, but that willingly we are led. For God loveth those that are willing, as David speaketh in another place. Nevertheless, in this life, this liberty is but begun only, which at last shall be perfected in that life to come. But we must yet a little more diligently, mark the word of freedom, for it signifieth, not any common liberty, but a special & noble freedom, such as is the liberty of a Noble man, or kings son. Neither yet without cause, this word is applied to the present purpose: For we are the sons of a king, that is indeed Noble; the King of kings, and the most hie God. For whosoever is regenerated by his Spirit; he is his son in Christ, although otherwise (if we consider these perogatives among men) he be base borne, notwithstanding hei▪ noble, and more noble then any King, who hath only the first nature, and is not regenerated by the holy Spirit. For the regenerate man (to speak this with Peter) is made participant of the most noble divine nature. John esteemed much of this noblenes, when he said, whosoever received the Word, that they have gotten this dignity, to be made the sons of GOD. Behold, he calleth dignity that estate, to the which, the Sons of GOD were lifted up, which if men would some-what more diligently take heed to, they would not trouble themselves, with those things, which the Apostle calleth, Carnal, as are kindred, • iches, honors▪ but would seek rather the new Creature in Christ, for old things are paste away, and all things are made new • . And hitherto the petition hath been twofold. The first, of remission of si •• es: The other, of Regeneration. Now followeth the common argument of the craving of both, from the edifying of our neighbors. I shall teach back slyders thy ways] (saith he:) As if he should say; if I shall obtain at thy hands, the thing that I crave, O God, I shall be a Preacher of thy infinite and incomprehensible mercy to others. Thy ways] (he saith) not my ways, such as were man slaughter, adultery, &c. For those then were DAVIDS ways; which ways indeed, men are skillful enough commonly to pretend to their evil deeds, who seek none other thing, then liberty to sin, yea, and that under some certain cloak, when notwithstanding this example of life, is not set before them by David, that they should follow it, yea, but much rather the ways of God a • set before them, that is, his unspeakable mercies toward sinners: which also appeareth of that, that where sin abounded, grace superabounded. The ways of God by nature ar unknown to man, and specially that way of infinite mercy in his own Christ, of the which nature, indeed was not able ever at any time to suspect. But after, beside nature, and against nature, it was reviled; notwithstanding, the conscience trembling, through the feeling of sin, and of the wrath of God, so that a mid cloud as it were, is cast in betwixt the sight thereof, and the grace of God, that it cannot but see very hardly. For then such an huge heap of sin ariseth, that it taketh away by force, the whole sight of the grace of GOD, almost from it. In the mean time, infidelity, which proceedeth of nature persuadeth us to despair, of the mercy of God. Finally, a thousand impediments ingire themselves, which all maketh it to come to pass, that we are blind at the light of that grace of God, so that we find in experience, howe hard a thing it is, especially to a man who is touched with an earnest feeling of his sin, to have before his eyes, that mercy of God in Christ: For I speak of him who is touched with a sense of his sin. For others, who while they sin, yea, and sin grievously indeed, notwithstanding, they feel not that their sin, in speech, surely they promise to themselves the mercy of God in Christ, nevertheless, in very deed they feel it not. For it is easy to any secure man, and that sleepeth in his sin, in a dream to promise all things to himself. God therefore willing the well of sinners, in this so great a difficulty of feeling of grace, he would have left unto us an example of that this mercy, whereby moste grievous sins are pardoned, such as was this example of God's mercy in DAVID, the more notable in this respect, the more grievous that his sins were, as manslaughter, adultery, &c. Also, they were the heavier, in that self-same respect, that he was a King, PAVLE the Apostle. 1. Timoth. 1. Professeth indeed himself to be the chiefest of all sinners, to wit, a Blasphemer, a persecutor, a man that did wrong. Notwithstanding (saith he) God for this cause had mercy upon me, that he might show first on me all long suffering, unto the example of them, which shall in time to come, believe in him to everlasting life: This way of bringing men unto grace, which is by experience, & by his own example, God will have without all dout, everyone whosoever have felt at any time in experience his mercy, to follow & to communicate to others willingly that taste of grace, which they thenselves before have felt: which thing, David promiseth to do in this place. I will teach back-sliders (saith he) thy ways] In this place thou shalt mark, that the godly, when God as it were, taking hold of their hand, lift up themselves, they stretch out their other hand, as it were to lift up others, whereby they also may be participant of the same grace. Whē Christ calleth upon them, they also at the same time, cal others, that they may come together unto him, according to that commandment of Christ unto Peter, When thou art converted strengthen thy brethren. For true faith, not only is careful for the self, but chiefly, this is the ende of the purpose thereof, through a certain zeal of the glory of God, to promoove the salvation of others, to wit, that other sinners may be turned unto God & repent. For David respecteth this ende, in teaching others, that is, the mercy of GOD toward sinners▪ that they also might repent, being moved to wit, with that sense of the mercy of God toward thē. Of the which, that thing appeareth, that some taste of the mercy of GOD, preceedeth turning unto God, & that faith is the cause of Repentance. For it cannot be, that men can be turned unto God, unless they be allured with some • eeling of his fatherly love. Deliver me from blood] Now the third time he repeateth that petition, of the forgiveness of sins, for the conscience of his heinous fact continually pricketh the man, and this infidelity of nature laboreth to extinguish faith and the Spirit, whereby the sinner persuadeth him self of the remission of his sins, therefore by crying, and by crying again, he wrestleth with his infidelity of nature. There is none of all, which is to seek forgiveness of our sins at God, without some wrestling: I speak of that man, which is to seek by faith, and by a serious feeling. For it is easy to the secure man, and that thinketh nothing of sin and misery, to crave for the fashion, the remission of his sins, yea, and that not over again, but only once, O God, (saith he, very rawly and coldly) be merciful unto me. David therefore now the third time, craveth pardon and forgiveness of his sin; and he poynteth out his sin in particular. For when the conscience of sin urgeth men, they are not ashamed to profess and name it in particular, yea, & that publicklie. Also, the cause wherefore men are ashamed, by name to point out their sins, and to confess them, it ariseth of this, that there is not an earnest feeling and conscience of sin. But let us see, which was David's sin in particular. Deliver me, ô God (saith he) from blood] For it appeareth, that the conscience of man-slaughter, moved the man chiefly. For this tormented him, that he had shamefully slain that man, whose wife he had defiled in adultery, and that he had heaped sin upon sin: Therefore he craveth that he might be delivered from blood, no otherwise then if he had been wholly defiled with the blood of any innocent man, which so fastly had cleaved unto him, that, unless it were wiped away with God's own hand, it could not be at all possible to be wiped away and cleansed. For man-slaughter, being once committed, and the slaughter or the murder of an innocent man executed, the whole blood is poured out and runneth back as it were, upon the man-slayer, and dieth him no otherways, then the purple die doth the Wooll. If your sins (saith the Lord) were as scarlet, yet I will make them as white as the snow: As if he should say; Although ye were died as with scarlet die, that abundant blood being shed out upon you (for he had said before, that their hands were bloody) not withstanding, I will make you as white as snow. Also, being this way died and spotted with the blood of the innocent man: The man-slayer continually appeareth in the sight of God. And God out of his judgment sent, looketh upon him with an horrible countenance, by reason he spoiled his own Image, and likewise the common nature of all men. The man-slayer, in whatsoever part of the world he be in, is notable to fly from this face of God. But this is the stupidity of our murderers, that no way they feel this. David also for a time, sleeped in his sin, neither yet saw he that he was defiled wholly with the blood of the innocent man, neither yet did he see that angry face of God, but being at length awakened up at the threatening of the Prophet, be was no longer able to suffer himself so to be defiled with that blood, neither yet was he able to abide, being thus defiled with blood, to be cast before, & laid open to the sight of that angry eye: but very oft he cried, & earnestly sought; that God would pardon him his sin, that he would wash him, that he would deliver him from blood: which would to • od, those murderers, who are not touched, either with a conscience of their sin, or of the wrath of God, neither yet make any end of murders and oppressions, they would see at last, their own bloody hands, they would see also that God saw them, which surely he seeth, & shall at length see some day, when he shall take a vengeance vpō them, except in time they repent. David appeareth to cry out, through some feling of the wrath of GOD, that he might be delivered from blood. For the sense of innocent blood, and the feeling of wrath, are continually joined together. Notwithstanding, he crieth unto God, the God of his salvation. Of the which, so familiar an incalling: in this appeareth sufficiently, that David felt therewith the mercy of his God. For the faithful together, and at one time, use to be touched, both with some sense of the wrath, and with a sense of the mercy of God: by which thing indeed, the faithful differ from the Infidels: For the faithful feel both, that is, both the wrath and the mercy of their God in some certain measure, and at the same time in which they are afraid of wrath & of the angry God, at the same time, they cleave fast unto him; neither yet do they suffer themselves to be pulled away from his word and promises: Upon the which they depend, as it were upon a certain rock, in the exceeding great tossing too and fro of the waves. But the infidels, and such as the Lord hath casten off, at what time they feel his wrath, in the mean time there is no sense of grace; & while they see the helles opened: Wherwith they are even now presently to be swallowed up, they have nothing in the mean time, to which they may cleave, or which, as it were, stretching out the hand, they may take hold on, neither God, nor yet the promises of God in Christ, from which aryses unspeakable horrors, with which no comfort is conjoined. Then indeed they are compelled to esteem those to be blessed, who have learned in this life, to draw near unto God by faith, and to take a grip of Christ, and of the promises made in him. Let my tongue sing] Here followeth the last argument of the petition, from the glory of God himself, as if he should say, O Lord, this the whole work of thy glory, is to redound to thine own glory again: Wherefore deliver me. The words of the text are, My tongue shall sing thy righteousness] That is, thy mercy, which for this cause, here he calleth righteousness, because it is done according to God's promise; for that which God doth according to his promise, that thing he doth righteous • ie. Open my lips ô Lord] That is, furnish unto me matter of thy praise, from the remission of sins and deliverance, & then, My mouth shall show forth thy praise] Mark what he doeth, being now delivered from sin and damnation: DAVID being condemned, could not praise God, Who (saith he) shall praise thee in hell? Also, David knew very well that God was of that nature and disposition, that he would have all his works to redounde to his glory again, and the fruits of his benefits to return unto himself; and from thence it is, that he communicateth not his benefits indifferently, and without discretion, to every sort of men whatsoever: I speak chiefly of spiritual blessings. For he giveth those temporal and bodily things, yea, even to the reprobate. But he giveth Christ and his benefits, to none but to the faithful; for in these only he attayneth to the ende of his benefits, and those alone who receive them in faith, glorify that God the giver. What, sayest thou, that there cometh anything to the increase of the glory of God, by the praises that cum from us? I answer, God indeed in himself is most perfect, and all sufficient, and that his glory consisteth perfect within himself, without the help of any of the creatures, without the which, The Father glorifyeth the Son; The Son the Father; The Father and the Son the holy Spirit; The holy Spirit the Father and the Son. But for this cause, God craveth his glory from the creature, in respect he is righteous. Now his righteousness requireth, that the creature, acknowledge the own Creator, and glorify him, the fountain of all good things in his benefits. Also, that good thing, which is in the praising of GOD, belongeth to the creature, whose happiness consisteth in this, that by all duties, it serve God the own Creator & redeemer. Yea, & this same thing, everyone of the godly find in experience in themselves. For if at any time they feel not their heart to be loused into the praises of GOD, then surely there is no comfort, there is no gladness. But contrariwise, if at any time they feel their heart to be touched to praise their own Creator, to seek all whatsoever they have need of at him, to give him praise for benefits received, then surely they appear to them to be blessed. For thou delightest not] David said that he would publish the praises of God, that he would sing with his tongue, the righteousness of God: which service indeed, is only spiritual and inward. Wherefore it might be asked concerning the sacrifices and external ceremonies, whether if he should not by them praise God also? He preventeth this demand; and answereth to it in these words. Thou delightest not in sacrifices] as if he should say, God taketh not so much pleasure in the outward worship, as he doth in the inward, which is seen in spirit and truth. He delighteth not so much in the sacrifice and killing of beasts, as he doth in the internal obedience of the heart, and inward holiness: whereby it cometh to pass, that men present themselves a sacrifice unto God, holy, living, and acceptable unto God. Notwithstanding, it may be objected yet, seeing that sacrifices are of his own ordinance and commandment, seeing that David lived none otherways, but under the iudiments of the law, Christ not being yet manifested in the flesh: howe is it that either David himself refuseth those external exercises of Religion, or pronounceth that GOD taketh no pleasure in them? I answer: the words are not simply to be understood, neither yet absolutely are they spoken: but by way of comparison of that outward worship, with the inward, in respect of which, indeed the outward worship is not greatly to be accounted of: So GOD himself professeth that he regardeth not so much, in the respect of the sacrifices, if in the mean time, praises be offered and sacrificed unto him. Samuel sharply rebuketh Saul, because he had thought, that God taketh more pleasure in burnt offerings, then in obedience: taketh Jehovah pleasure (saith he) so much in burnt offerings, as when he is obeyed? Behold, to obey, is better then sacrifice, and to take heed, is better then the fat of Rammes. There is also another answer of others, which indeed I refuse not, to wit, that David here speaketh of the abuse of the sacrifices. The law taught, that sins were purged by sacrifices, that siners distrusting their own deservings and works, they might put their confidence in Christ's sacrifice alone, where of all those Levitical sacrifices were types: And that their faith in time coming, might be strengthened by that sacrifice of Christ. This surely was the proper use of those ancient sacrifices. But men neglecting the sacrifice of Christ, neglecting faith and repentance, neglecting finally the inward worship, they put their confidence in their sacrifices offered, and outward ceremonies, • s in merits: He saith therefore that God taketh no pleasure in this abuse of sacrifices, which also God saith he abhorred. Those external exercises of Religion, in hearing of the word, in administrating, and participating of the sacraments, was indeed prescribed by God, but if there be not therewith the internal worship of the soul, faith, repentance, good works, all these external things are nothing, God taketh no pleasure in them, yea, contrariwise, he abhorreth them. Concerning sacrifices, I mark this only in this place, that those which specially were called propitiatory, were so many types and figures of that only one sacrifice of Christ, upon whom were to be transferred the sins of the world, and the curse of God. Of the which it appeareth, how great the excellency of this sacrifice is, unto which, so many sacrifices offered, since the beginning of the world, did serve, as so many shadows thereof. There was never at any time a thing, concerning which, there are so many prophecies, so many significations among the Jews: Yea not one day hes past by, in which morning and evening, it was not the self viuely represented, to wit, in this continual daily sacrifice. And surely, this plainly proveth, that this sacrifice was passing excellent, & most necessary, which we should not at any time suffer to depart out of our eyes, which also▪ it was of necessity requisite to be represented to our fathers in certain shadows, from the fall of Adam, to that time, in which Christ was exhibited; for they considered another thing in their sacrifices then the blood of beasts, to wit, the blood of the son of God, which also they placed in the midst, betwixt them and the angry GOD: But we, to whom it hath happened to be borne after Christ, & his coming, & who have fallen in those times, in that respect we are happier then that ancient people, because we behold, not now in a shadow, as they sometime did that sacrifice: but we have Christ crucified before our eyes, in his Gospel, which thing those ancient fathers, Abraham, Isaac, Jacob, and all the Prophets, most earnestly desired; and yet notwithstanding, they obtained it not. The Fathers and the Prophets (saith Christ) desired to see the things that ye see, but they have not attained to that. And this blindness of ours is miserable, and cannot be y • uough • amented, who see not surely, as it becometh us this son of righteousness which is risen. Therefore, we are to pray unto God, that as he hath set this sacrifice before our eyes to be seen, so he would open our eyes that we may at length clearly see the same. Let us consider the worship now which pleaseth God, and let us weigh the words of this text. The sacrifices of God (saith he) are ane broken Spirit] He calleth them sacrifices in the plural number, because that only one sacrifice of a contrite soul is instead of many, yea, and of all whatsoever have been at any-time. He calleth them, The sacrifices of GOD, that is, acceptable to GOD. I understand by the broken Spirit, as it were, bruised into little pieces, and abjecte through the conscience of the own weakness and unworthiness. Then turning unto GOD, he saith, O God, thou despisest not a broken and contrite soul] It is a speech uttering less, but meaning more, whereby he signifieth, that the broken and the contrite soul is moste acceptable to GOD. But let us consider some-what more diligently, what he calleth a broken heart. After that any man is awakened up, out of his sin, and his eyes are opened, that he may see his own filthiness, having compared it, to wit, with that nature of GOD, which is set down to us to be righteous and holy in the Law, he hath seen also the punishment of his filthiness, the wrath and curse of GOD, (for no man at any time can sufficiently wounder at the blindness of corrupted nature, those who are blind in body, have notwithstanding some sight, for they see and know that they are blind: But those that are blinded in soul, they are in this respect more miserable, that they do not know indeed that they ar blind: yea, they think that they see very clearly, when in the mean time, miserable men, they are blinder then any Mowle: while at length by God, their eyes be opened unto them. After then, I say, any hath looked upon the filthiness and uncleanness of his nature, and God's anger therewith, then in heart he is cast down, and he who appeared to be something to himself before, now he is most abject in his own eyes, and seemeth nothing to himself; and this is the one cause of casting down and contrition. There is also another, to wit, the mercy of God in Christ, being tasted surely in some certain measure, which as soon as any man hath tasted, he is not so much sorrowful, because of the pain, as because he hath offended GOD, so merciful a father. And this is that sorrow, which the Apostle Paul calleth godly sorrow, which causeth repentance, that is, the changing of the mind, the mortifying of the old man, and the quickening of the new man. This sorrow which ariseth from God offended, hath conjoined therewith an unspeakable joy, proceeding from the sense of God's love. For it is not possible, that that sincere feling of that fatherly love, should lack all sense of gladness. For, which thing may appear wonderful to any, the more the feeling of the love of God in Christ be, so much more is the sorrow, yea, the gladness is so much the more. For no man rejoiceth in earnest, who hath not been in earnest sorrowful. And this the estate of a repenting sinner; this is the most sorrowful, yea, and also the most joyful estate of mortal men. Now then God having looked upon the heart of man thus broken and contrite, he wonderfully delighteth therein, and therein quietly satisfieth himself. Frō whence God himself denieth, that he dwelleth in Temples made with hands, yea, he denieth also, that he dwelleth either in heaven or earth, but he professeth that his dwelling place and house of rest, is a poor & a contrite heart. But if thou say, seeing our mind is not fully regenerated in this life, no not the heart of any man, who most seriously repenteth: how cometh it to pass, that God taketh so much pleasure therein, so that also he dwelleth & quieteth himself therein? I answer: He who hath a contrite heart; this man therewith is endued with faith: For contrition proceedeth of faith, and of the persuasion of the mercy and love of GOD in Christ. And the heart, although it be not altogether regenerated, by faith pleaseth God, to wit, by faith in that alone sacrifice, whereby both the wrath of God against sin is pacified, and the conscience of the sinner is quieted: Therefore God taketh pleasure in the contrite heart, because the same is faithful also, and hath Christ dwelling therein by faith. To the ende therefore that we may please God, we should never suffer that sacrifice of Christ to slip out of our eyes.

The other part of the psalm,

DO well] Hither to hath been the first sort of petitiō for himself; here followeth the other for the whole people & the common-wealth, whereof he was then thought to have had no respect, when he provoked GOD to wrath by his sin, (for the sin of the Prince, casteth the whole people in danger) when he laid them out to the sword of the enemy. Now this damage, whereby he damnified the people, is compared allegorically, with the fall of the walls, because the faithful are living stones in the house of God. Then he saith, (that we may come to his own words) Do well according to thy good will to Tzijon] according to thy will (saith he) that is, according to thy free mercy. For he pretendeth no innocence of the people, when he hath to do with GOD: although otherwise he abused the innocent people. Neither yet doth he thus pray: Do well to Tzijon, because it is innocent; but thus, Do well to Tzijon, according to thy good will, that is, according to thy mercy. Build the walls] That is, O God, repair & a mend that breach which I have made in thine house, who of thy own power alone art able to do it. It was an easy thing for me, surely to destroy this people by my sin: But it is not so easy to repair the ruin again, and to make it of new whole. Of the which you see, that David when he craveth of GOD that he would do well to his people, he acknowledgeth therewith, that in his default the people were destroyed. The conscience therefore of that evil where by he hurt the people, urgeth him now to pray to God for them. If Princes fail in anything, commonly it is in their office, to wit, that they govern not the common-wealth aright. Such was the fault of David, when he laid out the people of God to the sword of the enemy: and therefore of necessity it is, that their fault redoundeth to the whole people, And from thence it cometh to pass, that the sin of the Prince is more grievous, then any private man's fault, in respect it spreadeth further abroad, and by the danger thereof involveth moe. And from thence it proceedeth, that when God deliberateth, either to chastife or oppress any people, he giveth to that nation foolish Princes and counselors, that stir up always pernicious or not necessary wars. But contrariwise, when he will prefer any people, he giveth to them good Princes and counselors. When God would have the Jews to be exercised and afflicted with the Philistines, he gave wicked Princes to the people, Saul, Joram, Achaz. When again he would have the Jews to be in a prosperous estate and flourish, he gave them good Princes; David, Hezekiah, Josiah. The common sort of men, while they look upon these things, and mark this interchaunge, they impute all, either to the cowardice and foolishness, or to the courage and wisdom of the Princes themselves: Or finally, to Fortune & chance: But they cry miserably, for all those things proceed from GOD, by reason of the thankfulness, or ingratitude of the people: Wherefore, while we see these things to be done by princes, let us lift up our eyes, not so much to the Princes, as to God & our selves. Again see, David in this place, whē by his own sin, he had hurt the whole people, being touched with the conscience of the mater, he earnestly prayed to god, for the repairing of his skaith whereby he dānified the people of god. Moreover observe, David himself being reconciled to God, presently he intercedeth for the people: he who him self is first reconciled to God, & now is quiet in his own conscience, he is bold also to intercede for others at God's hands. But he who is not yet reconciled to God, and is therefore yet guiltlie in conscience, he dare not indeed be so bold as to plead his own cause before God. How much therefore is it profitable for a people, to have sum certain good man, & familiar with god that hath his conscience well pacified, and that by faith in Jesus Christ. Surely one such like man, by his prayers, is able to be profitable to many others before God. God grant that the Lord may give to everyone of us this faith in Christ Jesus, which is the ground of all these things, with the which we can neither do, or be bold to do anything. Last of all, in the last verse, he moveth God to do well to his people from his own thankfulness, which he, together with the people, will be bound to perform to God, to wit, in offering the lawful sacrifices & acceptable to God, according as it was the custom of those times, when men were under the rudiments of the world, & discipline of the Law: The words are, Then shalt thou take pleasure in the sacrifices of righteousness] That is, lawful sacrifices shall be offered unto thee, according to the prescript of thy law, & therefore they shall be sacrifices of righteousness. For it is not permitted unto us to worship God according to our pleasure; but it is necessary, that we serve him according to his own ordinance. The meaning therefore is, as if he should say: The sacrifices appointed by thyself, shall be offered unto thee, and thou shalt take pleasure in them. Thou shalt also delight in burnt offerings, yea, which shall be altogether consumed to ashes: They shall also offer, according to the custom, Bullockes upon thine altar. God seeketh his own glory, yea, and David also acknowledgeth the same in deed; nevertheless, except he himself furnish matter to his glory, that is, unless he provoke men to glorify himslfe by his benefits, they will not glorify him: For none there is in hell, that can worship God. Again, all men indeed are not thankful to the Lord for the benefits bestowed upon thē, but these only, who have tasted howe gracious the Lord is, that is, who have some feeling of his favor in Christ Jesus. Of the mercy of God, there are many evidents indeed; for look how many his benefits are, so many documents are there: But sundry of them are of a common and vulgare mercy only, such as is, to wit, of the Creator, toward his creature: But Christ alone is a sure evident to us, of singular mercy and love; such as is the favor of the father toward the Son. For God will not have that mercy and that love of his, whereby he hath loved the Worlde, to be made manifest by any other thing, then by his Son given for the world. Wherefore, only those, who are in Christ, and embrace him by faith, those alone I say, feel how sweet the Lord is, because into their hearts only, that love of God is poured out. Wherefore also, they alone are these, who can be thankful unto God for his benefits received. We conclude therefore that, which hath now oft been beaten in our ears, that we must chiefly endeavor to believe in Jesus Christ; without whom, no good thing can we get; without whō, we do no parte of our duty, either to God or men; without whom finally, there is no salvation. Therefore God is to be prayed unto continually, that as of his infinite mercy, he hath given unto us his only begotten son: so he would open the eyes of our mind, to the end that we might see himself: Also that he would open our hearts, that we might entirely feel him, without whom there is no feeling of gladness in the hearts of sinners: And this is to be prayed for by us, for and by the same Jesus Christ, the son of God, & our Lord: To whom with the father and the holy Spirit, be all honor and glory, forever and ever: Amen.

The first, part of the psalm.

MY soul only] As concerning his confidence; first he glorieth of his assurance in God: Then he glorieth against his enemies: Thirdly, he returneth to that former glorying. As concerning the glorying in his assurance. David after he had been afflicted and troubled in mind, at length he quieteth himself in God. Having then felt so great a joy of that rest, he glorieth thereof in this speech. My seule only i • at rest in God] The Hebrew word it self signifieth to be silent, which our interpreter turneth to be at rest: Then David's soul made a noise within him, as he saith in another place. Why art thou cast down my soul, why makest thou a noise within me? But it may be demanded, doth now his soul keep silence; when notwithstanding we see, that he uttereth out these speeches? I answer, that then any man's soul keepeth silence, when it maketh not a noise, and is not troubled, although in the mean time it glory never so greatly. Then there are three arguments, wherefor his soul taketh rest in God. The first is, because God is the author of his salvation: Then drawing near to God himself, and not content with this his benefit alone, except he possess God himself, and sit upon him as it were a rock or mountain: He is only my rock, (saith he) &c.] The third argument, is the effect of the second. I shall not be moved out of my place (saith he) by any great motion indeed] whereby it shall come to pass, that I shall altogether fall. Mark first, David surely would have patiently suffered affliction, (as he speaketh of himself in another place) to wit, because he had decreed to take heed to all his ways, least he should sin with his tongue. But the affliction bursteth out, and his soul maketh a stir, notwithstanding, at last he quieteth himself in God. Everyone of the godly, would indeed humble them selves with silence under God's hand, but troubles waxing greater & greater, the affection cannot contain the self, which after that it is loused, it resteth not, and taketh breath to the self first, before it feel GOD present with it. I will speak this once, there is no solid quietness indeed to our soul, except to GOD alone. It is not in riches, not in honors, it is not in the arm of man. Finally, it is not in Idolles and feigned God's, of whom DAVID speaketh. They multiply (saith he) their sorrows, that give in dowry to a strange God. For with what other thing I pray you, do Idols fill men's minds, but with fearful superstition? The same DAVID in the fourth Psalm, manifestly declareth, that his soul taketh not rest in riches, Lift up (saith he) the light of thy countenance upon us, ô Jehovah, and thou shalt put more gladness in our souls, then at that time, when the corns and wines are increased. In which place, you see, that he preferreth his security and gladness in God, to that whole gladness of those men, which take their rest in such like things. My soul therefore doth rest in God only] and therefore, because the wicked cannot rest in GOD, there is no peace to them. (saith the Lord) Observe again, that DAVID meaneth not here any common security of mind. but a singular and notable; whereby it cometh to pass, that one may gather, that such a notable quietness of mind, went before some certain notable perturbation. For surely, look howe much the more the rest of the mind is, so much the more was the commotion of the mind before. Mark in the third room, David seeketh not out the causes of his security in himself, but without himself in God, in whom, to wit, his soul doth quiet the self, while he calleth him his rock and his rower. Nothing therefore which is in our selves, can properly be the cause of the tranquility of our mind; no, albeit thou shouldest speak indeed of faith it self, or of hope; if by the name of faith thou understand only the instrument of the apprehending of christ. For whatsoever things in us, yea, even the regenerate, they are imperfite, all faith, hope, love, and works flowing from these, as from their beginning. In God alone therefore is the cause of our peace and quietness in the strength of God alone, in the love of GOD alone through Christ. Paul, when he published the security of mind; he saith not indeed, who shall separate us from that love, whereby we love God? But in that place he saith, Who shall separate us from that love of Christ, that is, from the love whereby God loveth us in Christ? let the papists take heed to this, who seek ease to themselves, and their souls, in their own works, whereby it is, that I cannot be persuaded to believe, that those men can enjoy love, peace, and quietness of mind, with a conceit of their own works. Note fourthly, that he saith, he shall not be removed out of his place with any, at the least, a great commotion. He denieth not altogether a commoving, but he denieth that it shall not be any great or notable commoving. For in this life we must not hope that we shall be free always from all commotions. For David reasoneth not so, because no ways shall I be commoved, therefore my soul resteth in God: For if thou haste not decreed with thyself, to quiet thyself in GOD, unless it be under that condition, that thou shalt nowaies be commoved all thy life long; truly it will never come to pass, that thou shalt rest thyself in him, either in this life, or in that other life. Let it be sufficient to thee, if thou be not oppressed with afflictions: For the godly have a promise, not indeed that they shall be altogether free from all kind of affliction, but that they shall not be utterly oppressed with troubles. For it is said, That God will not suffer us to be tempted above that we are able to bear. Look also concerning the same matter, Paul's example. How long will] Now he turneth himself to the enemies, and being set as it were in a castle, he glorieth against them all. Two things there are which he demādeath; of the which, the latter, openeth up and declareth, that which is the former. For the meaning is, as if he should say, as a bulgeing wall and full of riftes, falleth down through the own weight thereof, or is thrown down by no great travel, so ye shall be consumed, by your own envy and wickedness. They only devise] He poynteth out clearly that their devising. They enter in counsel to thrust me down from my dignity. Concerning this dignity, look 1. Sam, 18. David being appointed captain of Saul's gard, he so bare himself, that his government was approuen of all men, yea, and was preferred by the damsels that sang, to the government of Saull himself. Saull hath slain his thousand, but DAVID hath slain his ten thousand. Then he shown under what pretence they did this thing: They have pretended a lie to their counsels, (saith he) which again he declareth by these words, With their month they bless, but within them salves they curse. As if he he should say, they profess indeed friendship, but in very truth they are enemies. Mark first, the things which moved David before, now the same things move him nothing, while his soul quieteth the self in God, he esteemeth nothing of all his enemies. For that joy which ariseth in the mean time that any resteth himself in God, it devoured up all fear and sorrow altogether, yea, it maketh confidence to arise, whereby we glory against all contrary afflictions. But contrariwise, when the soul quieteth not the self in God, it is moved, yea with the most trifling things, it is affrayde with the name of persecution. For the cause wherefore this first seemeth to be terrible to many, is this, because they see not that life and glory which is with Christ hidd up in God. Observe next, let the wicked alone to themselves a little space, & you shall see them fall down with their own weight, none other ways then a wall full of riftes, or a wall bowing for-ward, which falleth of the own weight, Neuertheles, few there are that see this thing, and from this it ariseth, that the outward happiness of the wicked moveth many so much. These only see that thing, whose soul quieteth the self in God, and these who look a far off upon those men as it were out of a watch tower. Also, the regenerate themselves, at sometime they see not this thing, as David, or whosoever he was that wrote that 73, Psalm, he saw it not, while he had entered into the sanctuary, and then in deed he perceived their ende, he saw that they stood in very slippery places, he saw that in an momente they went to destruction. Observe thirdlie. The enemies labored to cast down David who was exalted from his dignity. He whom God lifteth up, the wicked indevoure to caste that man down out of his place, yea even at that time, when they see God himself to travel to the direct contrary side. Jonathan did otherways, who when he saw David appointed for the kingdom, he made a covenant with him: so it becometh all the godly to do, look the fourth Psalm. Sons of men, (saith he) how long shall my glory be an ignominy unto you, rather know, that God when I shall pray unto him, will hear me. Let men therefore be affrayde of the prayers of those men with whom God is at • ne aggrement. [O my soul] He returneth to that first glorying, concerning his cōfidēce in God, & having altered a little the manner of speech, he speaketh to his own soul: Also he bringeth out the same reason which he did before. The second, drawing nearer to God as before, he is not content of God's benefit, except he possess God himself and sit upon him; as upon a rock. The third is the same which was before. In the eight verse he repeateth the second reason, the manner of speech being somewhat changed. Of all which arguments indeed mark this, that David satisfieth not himself in multiplying of words, whereby he amplifieth God and his benefits: Also he altereth the form of speech, he calleth him his salvation, his rock, strong hold, his glory. He saith that his salvation was received of him, & he publisheth that he himself is salvation and a rock: finally he pronunceth that his salvation is in him. Of the abundance of the heart the mouth speaketh, & that feeling of rest in God, cannot be sufficiently expressed by words. For the things which the holy Spirit worketh in the hearts, these things cannot be sufficiently declared by the tongues of men, from whence arise these sighs, which are furnished by the holy spirit, that the Apostle PAVLE saith are unspeakable. And PETER calleth that joy of faith unspeakable & glorious. Of these things you see first, that that soul which quieteth the self in God, returneth now and then to glorying in God. Then consider and learn out of this repetition, that the soul is not so quieted and settled in this life, but truly in the mean time it is troubled in some measure. The sea while it is not tossed too & fro with storms, notwith-stan-ding it is commoued with some soft air. The affection if it be not presently inflamed, notwithstanding it is puffed up in some certain measure. Wherefore our souls hath need now and then of a new exhortation to this rest in God. Considder thirdlie. The first argument of glorying is, from waiting on or from hope, to this aggreth that which the Apostle PAVLE speaketh, We glory under the hope of the glory of GOD. But if this hope & expectation of salvation, cause so great a glorying and rejoicing of mind, I pray you how great a rejoicing shall the matter itself make, when we shall be placed into the present possession of all those things, which we now see but a far of?

The other part of the Psalm.

TRust in him] The second part of the psalm, • ne admonition, and that twofold, for partly he admonisheth the godly, partly the wicked. The admonition belonging to the godly, is again twofold: For partly he warneth them to trust in God, partly, that they should not trust in men. Trust in God saith he, Then, pour out (saith he) your mind before him, &c.] this latter is the effect of the former. For they who trust in God, they pour out all the cares and anguishes of their troubled mind before him. The argument is subjoined, for he is, saith he, a refuge unto us. Then he warneth them that they should not put their confidence in men, for although this be not expressly set down, notwithstanding it is to be understood. The argument of this admonition is from the vanity of men, of whatsoever estate and condition to conclude, they be of. They that are base borne how many soever they be, they are vain; How many soever they be that are noble, they are liars and deceitful: And to the ende he may show their greater vanity, he calleth them lies and vanity it self. Also he amplifieth the vanity of men, making a comparison of them with vanity it self. Understand not this place to be excessive or hyperbolick, for it is so indeed it self as he speaketh. I grant indeed that man before the fell was some what, but after the fall, he is redacted to nothing. For there remained not in him, yea not so much as one remanent crome of uprightness and holiness. And if there be anything in him, it is wholly evil, and if man be any thing, he is wholly evil, howe much so ever it be, or very wickedness it self. And to be this way somewhat, it is worse then to be nothing at all. Let the Papists take heed to this, that make so much of the nature of man, yea to wit, so excellent make they it. David reckoned it amongst the most vainest things but they will have it to be somewhat also in themselves, and they take away something from gods grace, that some uprightness may be given to man. Of these things mark first, a great difference betwixt them that put their confidence in God, and them who trust to other things. They who put their assurance in God, they very willingly communicate this benefit with others, and will have all men with them to put their trust in God. But those who put their confidence in other things, as in riches, in honors, in the arm of man, they do not willingly admit any others whosoever into their fellowship, and participation of these things. For they would together and at one time devour them up themselves. God is a good thing, which is sufficient for all men, neither yet if many at once be participant of him, any one man shall be in a worse case who is participant together with the rest, neither yet for this doth he receive the less, but he rather is in a better case, and receiveth more, the mo fellows he hath of the self same benefit. Mark secondly, he admonisheth us to put our trust in God, and that we pour out our minds before him. These two are so coupled among themselves, that he who trusteth in God, of necessity he poureth out into his bosom as it wer all the secretes of his mind. But con •• ariwise he who trusteth not, this man albeit he seem at some time to pray and to open up his mind unto GOD, notwithstanding he never dealeth earnestly and freely with GOD, but the thing that he doeth, he doeth it coldly and for the fashion only. For it is not possible, that any man who believeth no • in GOD, will communicate his secretes and cares of his mind familiarlie with God. How shall they call upon him saith S. PAUL • , in whom they have not believed? Note thirdly, David while he quieteth himself, in that tower as it were, watching and beholding all men appear not only to be vain in his sight, but to be vanity it self. Those surly who sirmelie by faith-clean unto God, these I say only are they, who look upon the vanity of men, yea and rather the misery and vanity of this world. For it is not granteed to every man, presently to consider and discern it. But those only are they, who see no solid thing but in God alone, and these are only they who rightly can give their judgment concerning the blessedness and misery of the creature, in respect they only have experience of that true blessedness that is in God. Trust not to oppression] The second admonition directed to the wicked servants of Saul, & pertening of necessity to everyone of them whatsoever. Now he warneth them, that they should not trust to oppression, and that by reafe they should not vanish away. But we must take heed to this word of vanishing away, for this cause we trust to every thing that by them we may firmelie stand, and neither fall down nor vanish away. These verelie stand firmly alone who put their confidence in GOD alone: But they who put their trust in any other things whatsoever, they are so far away from that, that by them they are able to stand, that contrary ways they vanish and fall away, none other ways then water poured on upon sand. If riches abound set not your mind] This warning generally pertaineth to all men whatsoever. [God hath once spoken] This is a common argument to both the partes of the admonition, and it is taken from God's judgment himself. The strong, mighty and merciful God, will recompense all men according to their works, let every man therefore take heed, whether he trusteth in GOD or in other things. The antesident is prouen by the testimony of God's own word, yea and that twice repeated over. God hath spoken to me (saith he) &c.] As if he should say. The same God hath very oft confirmed it unto me. Observe first, David envieth not this excellent good thing in them, which is GOD him self, notwithstanding they envied, yea this very transitory life of his. For to this purpose belongeth this admonition: By David's example therefore thou hast set down the nature of the Church, together with the disposition of the enemies thereof. These do envy the very transitory life of the members of the Church, but the Church envieth not them, yea she wisheth unto them earnestly life everlasting. Christ prayed for them that cursed him, Stephen prayed that the sins of those that stoned him should not be laid to their charge. Mark hear, secondly, how great the madness of man is, for it is a very great sin to put confidence in things, which otherways are indifferent, as in riches, in honors, or in the arm of man, which things you may use well also. How great then is the madness, and howe grievous is their sin, which put their hope in reafe and oppression, and in other things that are of their own nature evil, which things you can at no time use well. Notwithstanding some cause of this so great a madness may be learned, yea by this Example of SAVLES courtiers, to wit, that they committed all these things without any punishment. Now men presently think that this is permitted to them to do, which is permitted to be done without any inflicting of punishment. This confidence therefore in wicked things, is not so much to be imputed to the wicked doers themselves, as it is to be laid to their charge, whom it became to have punished them, as to Saull and to the other magistrates, who use to wink at the wicked deeds of courtiers, and of their flatterers, howsoever perverslie and preposterouslie magistrates and earthly judges give liberty to wicked men & malefactors. We learn in this place, that that heavenly judge shall make it to come to pass, that the wicked at length shall vanish away in their reafe and oppression. Finally, this is not to be pretermitted, that David saith, that he was once and again admonished concerning that righteous judgment of God. whereby he will recompense every man according to his work: Which thing indeed is an evident, that David thought now and then of that last and terrible judgment: Of the which surly it becometh us all, yea the best men whosoever oft to meditate thereon. For this is the nature, yea of the best men, that looking upon that terror of the Lord, they have need to be brought under correction. For Paul speaketh thus of himself knowing, saith he, that terror of the Lord, we bring men to the faith. We are to be allured I grant by the sight of God's mercy in Christ, to do our duty. Notwithstanding such is our nature, unless on the on parte as we are allured by God's benefits, so on the other part we be terrified be God's judgments, surly we cannot be contained in our duty. To God therefore who provideth all manner of ways for the salvation of his own in Christ Jesus his son, be all honor and glory, Amen.

O GOD] The first part of the psalm, in which David, first through a sense of his misery and sin, then through a feeling of God's mercy, as it appeareth out of the fourth verse; thirdly by a faith quieting the self in GOD, he bursteth out into God's praise, and ascribeth only unto him first the confidence of his soul; Then, the praise of his mouth; Thirdly, whatsoever duty we have bound our selves by a vow to pay unto our God, and this thing DAVID doeth in the seconde verse. Then next in the third verse, he promiseth that it shall certainly come to pass, that every man through faith shall come unto GOD. The reason is contained under the title which he giveth unto GOD, while he calleth him the God who heareth the prayer. In the third verse, he promiseth that faith of men in God, which he saith was peculiarlie due unto him in the second verse: As if he should say. Men indeed O God, ought to give their faith unto thee, and they shall give it thee, and shall believe in thee. Learn out of this place, what it is properly to praise or glorify God, it is indeed to ascribe unto him, the things which ar due unto him: also the things which are due to him are those, first confidence of the heart; then praise of the mouth; thirdlie, are these duties which we are bound to accomplish, either by a vow or by any other whatsoever obligation. Then next we learn hear, that it is not in the power of any man to burst forth into the glorifying of God by these grounds; from which out of question the praising of David proceedeth, neither yet is any man able indifferently to pronounce those words which David then at that time spake [Setled hope and praise is due unto thee,] But that man is only able to do this thing, who putteth his trust in God, through a feeling of God's mercy, and quieteth himself in him. For no man glorifieth God, unless it be of faith, also he that believeth in him, he both confesseth and professeth faith, & that all other offices are due unto God in Christ.

THou clengest] Here follow the arguments of the praise set down, from the benefits of God himself; and first the benefits spiritual toward the Church. Of the spiritual the first is the forgiveness of sins, by which he concludeth that proposed praise, to wit, that confidence is due unto God, &c. Of this argument that appeareth to be true, which we have spoken, that DAVID bursteth forth into this praise, from a sense of God's mercy, and of the remission of his sins. The words themselves, whereby this benefit is expressed, clearly do signify that DAVID had first wrestled with his sin, then that sin prevailed over him in this combat. Thirdly, that God had purged this sin, from thence he giveth the glory of the forgiveness of his sins, or of his deliverance from sin, to God alone. Thou (saith he) clengest] for it cannot be, that any man can ascrive to God the praise of the remission of his sins, unless he have first foughten with sin, and have felt himself weaker then sin in that combat: Then that God is stronger then sin, to the which he himself was inferior, from whence I pray you proceedeth that voice of PAVLE, I thank God by Christ? We read in the same chapter, that David had foughten with sin: Then, that he was carried captive away under the law of sin: of which ariseth that complaint, ô miserable man that I am, who shall deliver me from the body of this death? After this complaint, we easily perceive, that a godly man hath his refuge unto Christ, & in that in him he had obtained deliverance from his sins, whereof proceedeth that holy giving of thanks, I thank my God through Jesus Christ? Wherefore we come not to the sense of the feeling of God's mercy without a fighting, to the glorifying of God himself. And there is always a glorious issue of our combat, for it endeth in the glorifiing of God, with an unspeakable and glorious joy Then next, the word of cleansing is to be marked, whereby is signified a purging by some sacrifice propiciatorie, whereof he speaketh. Psalm. 51. 9. purge me ô lord with byssope, that is, by the holy blood of Christ, shadowed out by that figure. This word therefore signifieth that which is set down in Heb, 9. Without blood there is no forgiveness of sins. For the fathers did not under the law implore at any time mercy & pardon for their sins without blood & sacrifice to pacify the wrath of God Neither we our selves this day feel in our hearts the forgiveness of our sins, but by that sacrifice of Christ, apprehended first by faith, neither yet dare we seek the forgiveness of our sins, except in Christ and and in his sacrifice. Blessed is he whom] The second argument of praise, from the benefit of ca • ling, which by the order of nature, preceedeth the remission of sins. Then he ariseth a little higher in reckoning out of the spiritual benefits of God to forgiveness, the preceeding cause. Now he comprehendeth Calling within those partes as it were. The first is whereby God chooseth any man, that is, calleth him out from the number of lost men, upon this parte doeth that follow, whereby he bringeth us nearer, and maketh us to approach hard to himself. For unless he himself took hold of us, & drew us, as it were to himself, surly, being called out, we should not be moved out of our place. Upon this finally doeth that part follow, which maketh us to dwell in his courts. Our calling therefore beginneth from that choice which God maketh, and it passeth fordward by that drawing near unto God, and at last it endeth in that dwelling which is with GOD in his Church. But the phrase of speech which he useth in uttering out of this benefit of calling, is not to be pretermitted in silence. For he speaketh not this coldlie & barelie, thou choosest us, but with ane outcrye and a certain woundering of the greatness of this benefit; Blessed is he (saith he) whom thou choosest. So we are taught not so much to pronounce as to wonder at all the benefits of God in Christ such is that in comprehensible and unspeakable greatness of them all. But surly some certain apprehension is specially required to this matter, of the benefits of God in our own harts. For of the abundance of the heart the mouth speaketh, and he who feeleth nothing in his heart, verelie speaketh ather little or nothing in his mouth [We are filled.] He commendeth this benefit of calling from the effects following The first is in God's action toward them that are already called be him. The seconde is in the word of God. As concerning the action, he filleth us (saith he) with good things & holy, as concerning the words thou speakest out unto us things to be in thy righteousness reverenced. He who receiveth any man in ludgeing, and setteth him at table, there are two things summarilie that he is able to do in entreating of his guhest humanelie and daintelie: First in setting before him the most delicate meat which he may feed upon, the other is in delighting his ears, & making his heart glad with most pleasant and glade speeches of all sortes: GOD doth both these things to us, whom he hath once called, and invited, having thought us worthy of his table. But the words are somewhat more diligently to be considered. Of these things wherewith we are filled in the house of God there are two properties, first they are good and healthsome unto us: Then they are holy; By these good and holy things are all the spiritual blessings in Christ meant. Of, the words also which he speaketh, there are likewise two properties, the first is, that they are reverent, and therefore do require reverence at the hearers hands. The second is, that they are in righteousness that is, just, upright and sincere, without falsehood, without lying. Also in these words the promises of God concerning good and holy things are to be understood, greater they are then we are able to comprehend in this life, but we shall be capable of them in that other life. You see then, with howe great gladness, with howe great a rejoicing of heart, we have our abode in the house of God, and do sit as it were at his table who not only are joyful by faith of the good things present, that is, by the present apprehension of them, but also by the hope of the benefits to come, which will be far greater then those present. Of these effects we see that, that David not without cause published that man to be blessed, whom God did choose. For what is it to be blessed, if this be not, with so great a joy and gladness of soul, to be filled with things so good, so holy, & in the mean time to hear the promises of things to come, exceeding great, so reverent, so righteous, so true. O God of our salvation] There is two titles of God hear, the one which respecteth the Church: for salvation belongeth to the Church. The other which respecteth all things created, for confidence is of all things created. Consider hear first then, as the goodness of God not only extendeth the self to the Church, albeit chiefly to the Church, but also to all things created, & to these also which are without the Church for he suffereth not yea even the wicked to be destitute of his testimony, Doing good unto thē giving unto them reins from the heavens & fruitful seasons, filling their harts with food and gladness. Even so the Godly look upon God, & not only upon his benefits toward the Church, but also in his benefits toward All things created. Considder next that there is some confidence also in God of the dūme and brutish creatures, For in their own fashion they thirste for the grace of God, and having gotten the same, in their own manner, they repose themselves quietlie in their God, finally they wait with certain sighs, the Revelation of the sons of God, with whom they also shall be set at freedom Of this matter look Rom. 8. In which place the hope of that glory to come, is not given to man, but to those who have the first fruits of the spirit, but in the same place, some hope notwithstanding of the glory to come is attributed to the creatures, that you may see that the things create brutish and dumb are in a better case, then men, if they be not regenerated by the spirit of GOD. [Stablishing the mountains.] Now follow the corporal benefits of God, belonging in common to all things created. Thou visitest] Here follow the benefits bodielie, belonging to his own Church, unto the ende of the Psalm. All which things seeing they need no exposition, but are easy to be understood, it shall be sufficient to have pointed out the prophets mind, especially in respect they may be known easily out of the longer writings of others.

The LXXXIIII. Psalm.

O Jehovah] The first part of the psalm the complaint, in which the diverse passions of David's mind being banished, utter themselves. And first indeed the affection of that love whereby he embraceth God's presence in his Church, is brought out in this verse. For David when he had felt that sweetness of the presence of GOD, which then was tied unto the Church of the Jews, he was taken with a wonderful love thereof. Also he openeth up that most tender love in this word, [How amiable,] For this word is the speech of a lover. By the name of Tabernacles he understandeth that visible Ministry, which then was bound to the temple of Jerusalem only, and in which God exhibited himself to his people to be seen in some sort. My soul is touched] In this the passion of desire uttereth the self: For when the holy man was banished, from that presence of GOD which he so greatly loved, he was not touched with a mean desire thereof. For desire properly ariseth, of the absence of these things which we love. Considder therefore what it is to have once taisted how gracious the Lord is, for of the taist cometh the love, of the love ariseth the desire of the thing absent, which thing the felle surly is never destitute of some sort of enjoying and presence. Blessed are they that hunger and thirst for righteousness, because they shall be satisfied. But they, who at no time have taisted howe gracious the Lord is, they surly are not taken with his love, and they who love not, they desire not him that is absent. For what is the cause that you see many destitute of this visible presence of God which is in his Ministry, & not-with-stan-ding are not so much, as by the lease feeling, touched with the sense thereof. These never tasted, how sweet this presence of GOD was in his ministry. From thence there is no love of God, again from thence, there is no desire of him. But what would you think of those, which not only do suffer themselves willingly to be deprived of this presence of God, but also persecute the same all the ways they can? I pray you of what mind ar those men toward God, & how wickedly are they disposed. [Yea my soul fainteth] He aggravateth that his desire to come unto God, and first indeed from that, that through the desire, his mind faileth him: Then from that, that he is wholly occupied with that desire, both in his heart, in his flesh, in his mind, in his body: Thirdly from that, that through the desire he crieth out. Mark therefore in this place, how vehement the passion useth to be in the godly, not only of desire, but of love, sorrow and rejoysing &c. For that spirit of GOD, which stirreth up this affectiō in the godly is in cōprehensible. From thence his operation is marvelous in the heart, not such natural commotiones indeed as use to be in the mind, as the natural desire, the natural love, the natural sorrow, &c. From thence the sighs of the godly are said to be unspeakable. Rom. 8, and the joy unutterable and glorious. 1. Pet. 1 Neuertheles there is something in the affection of the godly, which you may wounder at, and which you cannot find in the natural passion: Their desire is vehement, it is not without some presence and enjoying of that thing which they desire, from thence ariseth that pleasure while they desire. For their sighs cannot be expressed, surly they are not without some joy, if the unspeakable joy be not conjoined with inutterable sighs. [To the strong God.] Under these titles of God there is some cause of so great a desire, for he felt that his whole power & his life was from God, who is both strong and living, that is, who is not only strong in himself, but furnisheth strength unto his creatures, not only liveth himself, but poureth in life into the things created: they then which feel themselves to live by God, that they move and are, surly they suffer not themselves to want the presence of God: But they who feel not that thing, they take that absence of God in a good enough part. I grant, all live indeed, and are by him, but all understand not that: only they understand and feel that, who have begun to live that life of God, & have the first fruits of the Spirit. They indeed ascribe to God alone as his gift, not only that spiritual life, but even the sensual life, [Yea the sparrow.] The third affection. Indignation, for he is angry, yea that a sparrow or a swallow▪ shall have some entry to the altars of God: when not-with-standing the altares of GOD, belong nothing to those little birds: But he himself which is a member of the Church, all entry unto the Church of God is utterly stopped up. You see therefore that the Godly, being destitute of God's presence, envy that the little birds should have the same, and they think themselves miserable in respect of the birds. You see also, that God by the birds, doeth after some sort provoke men to aemulation. The ungodly in this life do suffer easily the things created and dum, to draw nearer unto god thē thenselves, and yet for all this, think not themselves in this respect, either more blessed or more miserable thē themselves. But when they shall come to that latter judgment or to that air, and to those clouds, wherewith the Lord shall be environed, and upon which he shall set miserable men, they shall think the birds happy in respect of themselves. [My King and my God.] Those names of God, sufficiently declare that there was also some presence of God present at that time, when he so grievously complaineth of his absence. For these words proceed from faith, that is, from some present apprehension. You will see then the godly complain of the absence of GOD, when notwithstanding they feel him present in some sort. They complain also of his absence, because they cannot get that presence and communion of God, which they would have. For we live here by faith, and not by sight, that is, we look a far off only upon the Lord, and that self same sight, which is from a far off, is hindered many ways; yea, many times also all presence of God, is rest away from our eyes. From thence ariseth that desire of flitting out of this body, and going to dwell with the Lord. From thence come these complaints, concerning the Lord's absence. Blessed are those who dwell] This is the fourth affection, woundring. He cannot sufficiently wounder at the blessedness of these men, who have some entry patent unto God, that is, to that visible ministry, in which God exhibited himself to be seen in some sort. For whosoever at any time have God present with themselves, those define that blessedness, that felicity of man, by that same presence and communion, which is with God: Neither ar they able at any time, who have not seen God in Christ, either to think aright or speak truly of that happiness. From thence proceed these shameful errors of profane Philosophers, of which number, some have been so mad, that they have placed the misery of man, in place of his happiness. Also, those whom in the first place he published to be blessed; those appear to be the Levites and the Priests. For those are they who dwelt in the house of God, and according to their office, perpetually praised him. The Ministers therefore of the Church, obtain the first place of happiness, and no marvel indeed, if thou wilt measure happiness by God's presence, and the glorifying of his name. For the Ministry are sanctified & separated above others, to communicate with GOD; upon whom this thing lieth as a parte of their office, that they point out as it were, with the finger, God whom they first have seen in Christ, and paynte out Christ before the eyes, to others in the preaching of the Gospel, and crucify him as it were to others: there fore the faithful Ministers and stewards of the mystery of Christ, ar chiefly blessed; but if they be not faithful, they are of all men the most miserable, Blessed is the man] Secondly, he esteemeth them to be blessed, who have an easy entry into the Church of God: For this is that which he saith: Who in thee have liberty of thy paths] For here also is the matter of happiness, that there is an easy passage made unto us, to the assemblies of the Church, in which the word of God is heard and preached, and the Sacraments are ministered: But we very oft, fulfill that which is commonly spoken; The nearer that we draw to the Temple of God in our body; we are the farther in our soul from God; and we abuse that liberty and power, in which there is any matter of blessedness: For we have taken a loathing of the word of God, and of the Ecclesiastical assemblies long since. Blessed are they] Thirdly, he counteth these among the blessed, who, howbeit they had a hard way & a droughthie place to pass through as was the valley of the mulberie, are compelled to journey, & likewise travel in a raynie weather: Notwithstanding, they are able to come unto the Church of God: Appoynt that fountain] That is, they refresh themselves with a consideration of that fountain of GOD, unto the which, they strive through those droughthie places, The rain of thy blessing.] That is, which for the most parte, is sent to communicate the blessing of God with the earth, & maketh it fertil. Thou seest then that those are blessed, to whom otherwise there is an hard entry into the Church of GOD, if in the mean time they come unto him: For the difficulty of coming unto God, taketh not away our happiness, if sobeit at length we take hold on him. But these surely are the meet judges of this happiness, who have once tasted, howe gracious the Lord is, and what great sweetness is in his presence. They go from battle array] The reason of their blessedness, who have an uneasy way unto the Church of God, from the event. They go (saith he] from battle array, to battle array] That is, after they are commed into the Church, that difficil way being accomplished, they pass from one holy assembly to another daily, to exercise publicly, the whole worship of GOD. It is a borrowed speech from warfare. Let every man compear] This is done according to the Law. He showeth evidently then their happiness, who have an hard journey unto the Church, from the notable issue; for we must measure blessedness from the issue, and not from the means, whereby we attain unto the issue. And therefore our Savior in the fifth of Matthew saith, Blessed are they that mourn, for they shall be comforted, whereby he signifieth, that blessedness is not so much in the mourning, as it is in the consolation: Not-with-standing, he showeth that mourning is a necessary midst for comfort, so that if we mourn not in this life, there shall be no comfort for us in that that is to come, unless we pass as it were in some sort through the Helles, we shall not come unto the Heavens.

The second parte of the Psalm, the prayer.

O Jehovah] Now he prayeth unto GOD, that of his mercy he would bring him home from banishment into his Church: The petition is contained in two verses: The reason thereof is unto the 13. verse. The ground of the petition, upon the which it is built, is easily perceived from the titles and names, whereby he incalleth God. Also, the ground of the petition first, is indeed in taking hold on GOD in his everlasting essence, from whence he is called Jehovah: Then next, in that his infinite power, from whence he is called, the GOD of hosts, and that he hath under his dominion, all hosts and armies; as well the heavenly, as the earthly. Thirdly, in his mercy, which he hath made manifest in that covenant, made with Abraham, Isaac, and Jacob, from whence he is called, the God of Iahakob. For we cannot pray unto God, except we take hold on him in our heart, not only in that his everlasting essence, whereby he is distinguished, from all things created, but also in his proprieties, but chiefly in two; power, whereby he is able to save us, and mercy, whereby he is willing to save us. Also, we utter this apprehension of heart, in the titles and names of God, while we call him Jehovah, sometime the God of armies, at other times, the God of Iahakob; and finally, when we are praying, we call upon him by other titles. It is to be marked in the petition, that he repeateth the self same petitiō. This repetition showeth evidently, the earnest desire of the thing sought for, without the which, we should not call upon God, for the desire of the heart, is a certain necessary foundation of prayers. From thence arise those vehement and repeated petitions, the which selfsame askings again, of necessity, God must hear. But if there be not a desire of the heart, the askings are but cold and dry, and therefore again they get nothing but a cold & a dry answer from God, and procure rather some judgment, then any benefit. For we should not deal for the fashion sake with God. O our shield] How of the craveth, so oft he calleth upon God most reverently, which thing, is an evidente, that everyone of these words proceed from particular apprehensions of the heart. Men commonly when they speak to superior powers, they use oft and honorable styles; but for the most part feigned styles. But the godly, when they speak reverently unto God, they speak from the entire sincerity, reverence, faith and love of the heart. For we must deal with GOD, the searcher of the hearts, with uprightness of heart, and not make our word so much as our soul approved unto him, and this cannot be done without his own spirit: For no man calleth Jesus Christ, but by the holy Spirit [Behold] As he first sought the ear, so now he desireth the eye of GOD: For the godly are not at rest within themselves, before they first feel, that all the senses of their God, as it were, are exercised upon them; for even as they, who favoure not but of those earthly things, some not to themselves able to live, unless they have the ear of the Princes of this world open unto them, and have their eye fixed upon them: so they who seek that everlasting life, they depend altogether upon the eye and ear of God, who is the alone author of life, and in whose face there is sacietie of joys.

For one day is] This is the argument of the petition, from that joy which is in the Church of God. Of this joy he entreateth by way of comparison, and he aggregeth it by a comparison taken frō a thing that is less, of that joy which is in the pavillions of wickedness, that is, which is without the Church, without the which, there is nothing but wickedness: as if he should say, The joy of one day in the Church, is more then the joy of a thousand days without the Church; from thence he concludeth: Therefore I had rather hant the threshold in the house of God, &c. He preferreth then the joy of one day in the Church, to the joy of many days without the Church. The reason is, because the weight & quantity of that spiritual joy which is in the Church, recompenseth the shortness of the time: For one crumb, if it were no more of that spiritual joy, is of greater weight & estimation, then is the whole joy of this world. Mark, if so little a time of spiritual gladness, begun but only in this fighting Church upon earth, surpasseth by so many degrees, that whole time of the joy, which is of this world; I pray you, how much shall we say the eternity of that spiritual joy to be, which at length is to be perfected in the triumphant Church, to be more excellent, I say, then all the joy of this world, which lasteth but for a moment as it were? For the whole time of this joy, if it be compared with eternity, what other thing is it, then a certain moment, and that gladness of the world, if it be compared with that heavenly joy, how vain and light is it? Compare therefore, that everlasting weight, of that excellently excellent glory, so to speak with the Apostle, with this momentanean lightness of worldly joy. The Prophet said not great joy, which is in the Church, when he brought in the cause, wherefore he desired to be brought home again into the Church, but by way of comparison he said, that this joy was greater, then that joy of the whole world is; yea, he preferred one day of this joy: to a thousand days of wordly joy, and not only preferred he this joy, which is in the Church, to that joy which is in the world, but having utterly abandoned this worldly joy, he choose that spiritual joy. Here then I mark, that is not sufficient, if we say there is a great joy in the Church of God, unless we prefer the same also unto the whole joy of this world. Again, it is not enough, if in word we prefer the same, except also we make some choice thereof also in this life. Moses choose rather to be afflicted with the people of God, then to enjoy the commodities of iniquity. If therefore Moses choose the affliction and misery of the Church, having contemned altogether the royal pleasures; how much more ought we to choose that gladness, which is in the Church of God, having despised in the mean time, all the pleasures of this world. Which joy, surely if we choose not in this life in some certain measure, certainly we shall never enjoy that perfect pleasure which is in the other life.

For God is the Sun] The reason, wherefore he choose rather to haunt the threshold in God's house, taken from God himself, and from his presence in the Church, as of a certain Sun and Shield. God is a certain Sun, because the beam of his grace shineth in our harts, as the Apostle speaketh. And he is a shield, because he protecteth & rescueth his Church, and defendeth it from evil: For without the Church, there is no protection, no salvation, as there is no light, no grace. But the borrowed figurative speeches following, expound these words, by which it is said first, Jehovah giveth grace and glory: For, for this cause he is called a Sun. Then is subjoined: He restrayneth not good from them which walk in uprightness] That is, who are truly and really of the Church. But understand therewith, he holdeth off and restrayneth evil from the Church, and the members of the Church. For, for this he is called a shield. Mark, who finally ar they, who chose to dwell in the house of God, or in the church, to wit, those only ar they who behold that Sun shining in the Church, and that buckler, which protecteth the Church. But others, upon whom that Sun hath not shined, and whom that shield defendeth not, they are so far from that, that they would dwell in the Church of GOD, that contrariwise, with all their heart they abhor the society of the Church, and of the Saints. It is therefore greatly to the purpose, once to have looked upon that presence of god in his church.

O Jehovah, blessed is the man] The conclusion of the prayer, containing an excellent acclamatorie sentence, in which David having considdered that presence of GOD in his Church, he publisheth him to be blessed, who putteth his trust in God, that is, who is in the Church, and enjoyeth that presence of God in his Church. He therefore that beholdeth God present in his Church, not only he chooseth to dwell in the Church, but he judgeth him to be blessed, whosoever he be that by faith and love in God, joineth himself unto the Church, and that man alone indeed is the judge of the true felicity and misery of man, who seeth the presence of GOD in his Church for this man judgeth, yea, and he judgeth indeed aright, from that presence of God, either of the happiness or misery of man. To God therefore in his Church, be all glory, through Jesus Christ, for evermore, Amen.

I Love Jehovah] The first parte of the Psalm as we have spoken, in which he professeth that love, whereby he loved God. Also, love is ane certain affection in the heart, whereby any man carnestlie desireth the communion & conjunction of that thing which he loveth: whatsoever thing surely it be. But if the love of any man toward another be very fervente, then verily he who loveth, desireth himself to be made one, & as it were one man, with him whom he loveth. Paul expresseth the force of this love, when he said, O Corinthians, my mouth is opened toward you, mine heart is made large. Ye are not kept straight in us, but ye are kept straight in your own bowels. By which words indeed, he showeth by the affection of his love toward the Corinthians, that his heart was so enlarged, that he received them, as it were, within himself, and into the bosom of his heart, and that he became, as it were, one man with them. The love of God is, whereby we desire the communion & conjunction with God. Paul saith, We are hold though we know that whiles we are at home in the body, we are absent from the Lord. Nevertheless we are bold, and love rather to remove out of the body, and to dwell with the Lord. From whence proceedeth this Paul's approbation? surely from that love of his Lord, who as he saith in the same Chapter, verse 14. The love of Christ constrained him, and continually carried him forward unto the Lord. And this is the cause wherefore we sighing, wait for the coming of Christ: For the love whereby we embrace Christ, earnestly thirsteth for that conjunction with Christ. There is also another thing that is required in this love, that is, that for the love of Christ, we would be willing to loose the most dear things whatsoever we have in this life. So Christ speaketh in Luke: If any man come unto me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my Desciple. By which words, Christ signifieth, that his love is to be bought, yea, with the hatred of those things which are most dear, if it can no otherwise be obtained. And this indeed was David's love, which he professeth in this place. Such should all our love be, who profess the same God with him. And in this respect we are chiefly most happy, because we have that God of Abraham, Isaac, Iahakob, and David, whom we may love, whom we may worship. For he heareth] This is an argument of love frō the benefit of his deliverance, from whence arose a certain earnest feling of the mercy of God toward him. Mark then, that the knowledge of the goodness of God, and the sense of his mercy and love toward us, continually goeth before our love toward him. He loveth us (saith JOHN) not because we have loved him first. For it is impossible that any man can love God, unless that now first that love of God in Christ Jesus, be poured out in his heart by the holy Spirit. David in every place professeth his love toward God, he giveth an account thereof continually from the mercy of God toward him. I will love thee (saith he) frō my very most inward bowels, And what is the reason? Jehovah is my strength, Jehovah is my rock and my strong tower, &c. By which words indeed, he declareth the cause wherefore he so much loved GOD, that it was the mercy of God toward him. But if verily we will love God (for except we love him, we are miserable) and if we will set our affection upon God, we have need of nothing so much then of diligent marking of all his benefits, which he continually heapeth vpō us. For these ar so many testimonies of gods love toward us. Now we have said, that the love of God toward us, is the cause of our love toward him. Wherefore, to the end that we may love God from our soul, every particular benefit of God, so far as it is possible, is to be marked by us. For surely the cause wherefore our harts burn not in that love, where in they ought to burn towards God, proceedeth from this, that we consider so slightly his benefits toward us, especially that greatest benefit of all, the benefit of our Redemption in Jesus Christ; for while his benefits are nor weighed, there is no sense of his love toward us. And when there is not a feeling of his love toward us, howe can it come to pass, that we can love him? He heareth my deprecation] Therefore the prayers went before the benefits of God, and the sense of his mercy. For by those degrees, we come as it were unto the love of God. First we seek at God's hands any benefit, whether it be Temporal or Spiritual. Then after we have gotten the benefit, we feel his mercy & love toward us, as the fountain frō which that benefit flowed. Finally, from that sense of the love of God toward us, that our love again towrad him ariseth. Wherefore, to the ende, that any man may earnestly love the Lord, his prayers ought to be continual; for of continual prayers and supplications, continual benefits of God come unto us, which are so many testimonies of that his love toward us in Christ. For he hath bowed] He openeth up at greater length, the reason immediately preceeding of his love, & he abideth in amplifying thereof, unto the 7. verse. In my days] He understandeth the days of affliction and anguish, as the verse following maketh manifest. In this meaning, the word of [day] is taken. Remember against the Edomites of the day of Jerusalem, that is, of the affliction, whereby the Edomites afflicted the Church. So Jeremiah in the Lamentation 1. 21. For times, metonymically in every language, use to be taken for misery in times and days. We see therefore in this place, that affliction thrusted David forward to prayers. For the feeling of misery, stirreth up the petition of mercy. Neither doth any man earnestly pray unto God, but he whom his own misery moveth. Considder therefore, first the fountain of that love which he set down, to wit, the sense of misery, from thence proceed prayers; from prayers again ariseth the benefit of deliverance; from the benefit of deliverance, cometh the feeling of the love and mercy of God; from the sense of the love and mercy of God, proceedeth again our love toward God. This therefore is the first degree of our blessedness, that we our selves feel how miserable we are, & it is good to be afflicted. It is good for me (saith David) that thou hast humbled me. Look the effects of afflictions. Affliction causeth patience, and patience, experience, and experience hope also hope maketh not ashamed For although the root seemeth to be bitter, notwithstanding it bringeth forth at length sweet fruits. And when the dolours of death compassed] He declareth again more plainly, the thing that immediately before he had spoken, And first, he setteth before our eyes, that present danger, in the which he was placed. Then he setteth down his sorrow, proceeding from that danger and peril. Thirdly, the deliverance after the dolour: And we have these things unto the 7. verse. First, therefore he paynteth out unto us his dangers, in these words: And when the dolours, &c. By which words, he mean thane most dangerous and most imminent perril, Look 2. Sam. 22. 5. and Psal. 18. 5, David being constitute in this peril and anguish, almost he was driven to a certain desperation; for, as we shall see hereafter, in the 11. verse. he bursteth forth into words of infidelity, and accuseth Samuel of a lie, as if he had promised him the Kingdom of Israel, not of the Spirit of God, but of a fleshly mind. From whence we learn, how great the force of afflictions & sorrow is, yea, in the very godly. Neither ought we rashly to judge of the dolour and impatience of men, when they ar grievous •• e afflicted and exercised under the hand of God. David complaineth in another place: When I held my tongue (saith he) my bones wore away, in my roaring all the day. Where he professeth, that for a time in his afflictions, he rather roared like a Lyon, then uttered the voice of a man. Anguish, &c.] In these words, he openeth up his sorrow which arose from the present danger. I called upon the name] Here we have the deliverance out of the danger, after the sorrow. First he declareth, that he calleth upon the name of Jehovah, & this was the first grace, and a certain preparation to the deliverance following. For surely, if we will compare this gift of praying, with temporal deliverances whatsoever, the gift of prayer is a certain greater gift, then are all these temporal deliverances, and he who hath gotten but only the Spirit of prayer in afflictions and dangers, hath gotten more at God's hand, then if he had gotten this present life, and all temporal deliverances; and it is certain, that he to whom God hath given that his • pirite, whereby he may pray, that he shall not pray in vain, but shall get a deliverance, either temporal or everlasting: from whence Paul proveth the certainty of the glory to come by that reason, because the Spirit maketh intercession for us, with sighs that cannot be expressed. We have the sum of David's petition comprehended here. I beseech thee Jehovah (saith he) deliver my soul] Then he craveth deliverance. Mark then, When affliction oppressed David outwardly, and sorrow within, that is, his affairs were no ways in an good estate, neither was the disposition of his mind quiet, then God would not take David out of this life, being thus disposed & afflicted. For if death had seized upon him, being thus afflicted, surely not only the present life, but the life to come had been brought into danger. But, having first sent his spirit, he reformed David's mind within, and bowed it to prayers. Then he delivered him out of danger. Mark then, that the godly are oft brought to an extreme danger, yea, not only externally, but also they are in an evil case within, and are at sometimes driven into a certain despair, in the which, they being now placed, if God would bereave them of this life, or would suffer them to be oppressed, they should be in danger to loose that other life. But God useth thus to deal with his own, that he taketh them not out of this life, except they be well disposed in some measure in their soul, & well furnished with his Spirit: When contrariwise, he suffereth the wicked, being in an evil case, and driven into desperatiō to perish, their souls not being turned unto him, before their last breath go out. Observe secondly: We see that David's last refuge is here unto God. Good and evil men are alike subject unto the afflictions of this life, before they come unto the last danger, the wicked appear ever to be in the better estate, for all things that belong unto this worldly life, are for the most parte ready at their hand, yea, they have very many deliverances: But when they come to the last danger, and when all the helps of this world fail, then the godly are in ane over far better case, and whosoever they be that put their trust in GOD; for God is a refuge unto them: But the ungodly ar driven into despair. Gracious Jehovah] Here followeth the effect of David's petition, deliverance out of the present peril. When (saith he) I was utterly brought down, God bestowed salvation upon me. He speaketh not this rawlie and coldly, but he describeth his God accordingly to the purpose; first from his grace, justice and mercy; then from a general effect of these causes. Gracious] God is called gracious, because of his mere grace, without the deserving of men, he bestoweth upon us, all his benefits. He is called [lust] because he is true and faithful in his promises. For Justice, if at any time it be conjoined with deliverance (as when it is said, that God is juste, because he delivereth us) then faithfulness is to be seen in the promises: As Psal. 31. 2. In thy righteousness deliver me. And Psal. 51. Deliver me from blood, ô God, the God of my salvation, and my tongue shall sing thy righteousness. Finally, he is [merciful] because he regardeth the misery of the afflicted. For mercy hath a respect unto misery. Jehovah preserving the simple] That is, that general effect, proceeding from the properties of GOD above rehearsed. The simple in this place are they who are destitute of man's help and counsel, and who in a single mind, recommend themselves unto God. This description of God, is applied to the following effect of David's deliverance. For those godly men, if at any time they have made mention of any work of GOD, they described God the worker thereof, according as it aggreed with the work, and they called him, either just or powerful, or wise or merciful. Paul going about to speak of quickening, as well of the Jews, as of the Gentiles: first he described God, frō the cause of quickening, to wit, from his mercy. God (saith he) who is rich in mercy, because of his great love, whereby he hath loved us, he hath quickened us together with Christ. That is, he had considdered diligently the benefit of quickening, and felt it entirely in his soul. From thence he ascendeth, to the cause it self, to wit, to the mercy of God. For they who meditate earnestly, concerning the effects of God, those same men also, do not les seriously panse of the causes & of the effects which are in God, & they glorify God in them; and every man surely, as he weigheth the effects and benefits of God; so hath he an apprehension, either more light, or more weighty of God; so that we may gather, yea, of the very naming of God, how much men are moved with the works of GOD, if at any time they speak of them. For if in the mean time, that they speak of the works of God, they name not God with that reverence which is due, surly that is an evident, that there is but a light apprehension only of God's works.

REturne unto] The second parte of the Psalm; The glorying of faith, both in his own soul, and likewise before God; And first he glorieth in his own soul. Return (saith he) ô my soul unto thy rest] He opposeth this rest or peace, to anguish & sorrow, of the which he had spoken before in the third verse: As if he should say; Disquiet not thyself anymore, neither be in any sorrowing, but now at last quiet thyself: The cause is adjoined. For God is bountiful unto thee] The reason then is taken, from the present benefit of God. It may be asked in this place, whether if the benefit of GOD, setteth the soul of the disquieted man at rest? Which if it be so, what is the efficacy of faith or hope, which is of a thing that is absent? I answer, seeing faith, under which hope is contained, & the present enjoying of the thing, are two divers things: Faith indeed hath great strength to quiet and pacify the troubled mind: Notwithstanding, the prefence of the thing it self hath greater strength to bring that matter to pass. Faith indeed, which respecteth that lise to come, and as it were, exhibiteth it present to us; I grant, i • urnisheth a peace, that is above all knowledge: But how great shall this peace be, when we shall enjoy that life to come, fully and perfectly? That is not to be in silence pretermitted, that he nameth Jehovah to be the author of this benefit and deliverance: Jehovah (saith he) is bountifnll unto me] He said not • awlie & nakedly to his soul, because thou hast delivered me from present danger, but he nameth God to be the author of the deliverance, from thence ariseth that rest. For God himself, the author of all benefits, is a thing somewhat more excellent, and the conscience of God the chief worker, hath greater strength to quiet the mind, then all the benefits of GOD have, for (if we shall speak properly) not so much the gift it self, as the well willing heart of the giver, quieteth our mind. That peace which proceedeth only from benefits temporal and worldly is deceivable, such as was the peace of that rich man, which after that his barns were enlarged and filled full, promised to his soul in time to come, all peace and happiness. But what heard he then: O fool (saith he) they shall take away thy soul from thee this same very night. Because] Now he glorieth before God, as if he should say, I shall not perish now, but I shall live among the living; for this is it which he saith, I shall walk always in the land of the living] and not only, saith he that, but he saith, I will live before Jehovah, that is, I will live justly & uprightly; so that by mylife, God shall be glorified; & this is not without a cause adjoined. For unless we walk before God in this life, while we live we ar dead, as the apostle speaketh of that widow, which liveth in pleasure, While she is living, saith he, she is dead. Also, he taketh the reasō of his glorying, from the gift of God it self, which by three degrees is amplified. Thou hast delivered myself (saith he) from death] Yea, and not only that, but thou hast delivered me frō all sorrow] Yea, and not only that hast thou done, but thou hast delivered me from all impediment, which could be able any way to procure sorrow unto me Learn out of this place first, that there is no mater of glorying, but in the grace of God alone, & in god alone, when is the glorying (saith Paul?) it is excluded by what law? by the law of works? No ways yea, by the law of faith. Whereby he signifieth, that there ought to be no glorying in our own works, no, not so much, in deed, as in the works of regeneration. For Abraham himself, being regenerate, had not matter to glory in works before God. For the works of regeneration, were even now all done; wherefore, he that desireth to glory, let him glory in Christ alone, and his merits. Secondly mark; David speaketh here of his own deliverance, as if it were full & perfect. But surely thereafter he was laid out to many and great dangers, and he was in displeasure: Wherefore of necessity, here he hath a respect to another deliverance, and to another life, then to this that is present. For it is not likely to be true, that so godly a man gloried so much of this temporal life, in which none of the godly at any time, ever contented themselves. But to the end I may speak of those Fathers, who lived before Christ, they indeed respected continually under figures, as it were, and shadows of temporal things, things everlasting: and in their temporal deliverances and benefits whatsoever, they looked within that everlasting redemption, and all spiritual and heavenly things: And almost all those temporal things, & earthly was given them, as shadows of the Spiritual blessings in Jesus Christ. Also, all those Temporal benefits should be so many earnest-pennies unto us, of that Spiritual and heavenly life, and perfect redemption, which then we shall attain unto, when Christ the second time shall come.

I Beleeued] The fourth part of the Psalm, in which he confesseth his weakness, yea, and his former infidelity also; and he cleareth the same by a comparison of this present faith. The meaning is, when I partly thus gloried in my own soul; partly before GOD, faith triumphed in my soul. Paul applied to himself these words of the Prophet, and after this manner he recited them: I believed (saith he) & for that cause I speak] unto you O Corinthians, of that spiritual and eternal life, leaning to this faith or confidence, that I myself at sometime hereafter, should arise from death. For the things which any man speaketh unto others of God, of Christ, of his benefits; first of all, they must be believed of him, that is, they are to be applied, to the soul of the speaker: For so it shall come to pass, that as the Apostle speaketh, we shall 〈◊〉 a greater liberty and evidence in speaking. When he said in that place, let us have such an hope, that is, confidence of so glorious a ministry, we use great freedom in speaking. I had spoken] This much concerning his faith for the present, here followeth the infidelity and weakness, which was sometime in him, and which he illustrateth by his present faith. First in these words, is contained a proposition of th • se speeches, which proceeded from infirmity, they went beyond measure, I had said] The exposition of the proposition: As if he should say; being rent away through a sudden perturbation of the flesh, I had said: So he spak. Psal. 31. I had said in my hast [every man] These are the words which proceeded from a troubled mind: As if he should say; Now I see that no faith is to be given unto men, no not to very Prophets indeed. For Samuel showeth unto me, that I should come unto the Kingdom of Israel. But now in very deed, I find in experience, that he spake not prophetically by the Spirit of God, but that he hath spoken of his own fleshly mind & lyinglie: so David, through infirmity, accused not GOD openly, but Samuel of a lie, as if he had not sufficiently tried out the will of GOD, but had transgressed the bounds of his calling. So Psal. 31. 23. through a troubled mind, he bu • stead forth into this speech, I am cut off fr • m the sight of thine eyes. Ye see therefore, in what estate the affairs of the faithful are, so long as they live here. Now indeed through weakness, they are thrust down even to the helles: Then again, they are lifted up by faith, unto the heavens; but at length, the victory is faiths. David after that through weakness, he had almost blasphemed. Then next, through faith again he triumphed. It may come to pass indeed, that the flesh in the first combat have the maistery as it were, as the Apostle speaketh. Rom. 7. The law of the members, maketh the man captive to the law of sin, which is in the members: Notwithstanding the faithful perpetually feel this in themselves, that the last victory is of the holy Spirit, which surely is an evident, that the flesh at length shall be utterly vanquished, & that the full and perfect victory shall belong unto the Spirit. This is not in the mean time to be passed by here, that David in glorying, uttereth a notable confidence; to wit, because there was before a great weakness: For in the combat of the flesh and the Spirit, the more that any man is cast down through a feeling of his infirmity, in that respect he is the more lifted up through faith: The greater the sorrow be in the wrestling, in that respect the joy and gladness through the holy Spirit, is greater after the fight. Finally, this is to be considdered, that he saith, that hastening those things which were spoken by him, that is, he was moved through a certain sudden motion of the flesh. Of the which, mark the difference, betwixt that infidelity, into the which the godly at sometime fall, & the infidelity of the wicked & rebellious. The godly at sometime distrust through a certain sudden motiō of the • lesh & weakness. So Peter through infirmity, denied the Lord: & in the very misbeleefe itself, they feel some dolor, & they distrust not so securly, but burst forth sometimes into those speeches: O miserable man that I am, who shall deliver me from the body of this death! Contrariwise, the ungodly, they misbeleeue God, not of any sudden motiō of the flesh, but of an obstinate malice, as those did, who ascribed the works of Christ, unto the devil; & all Heretics, who after they are convict, by the testimonies of the Scripture; notwithstanding, they maliciouslie resist the truth. And from this it proceedeth, that the ungodly, who distrust through malice, seldom attain they to mercy: the godly, who misbeleeue through the weakness of the flesh, they repent and find mercy. Heretics are seldom converted. Peter was converted, David obtained mercy, as in this Psalm, and Psal. 31.

WHat shall I] The first parte of the Psalm, in which he taketh advise concerning rendering of thanks unto God. In consulting, he signifieth and professeth, that he is not able to recompense so many his great and manifold benefits; as if he should say: It lieth not in my power to recompense Jehovah, his benefits are greater, then that they are able to be recompensed by me. He proposeth therefore first, that he is not able to recompense Jehovah; that is, to recompense his benefits toward him. Then he rendereth a reason, from the greatness of the benefits of God. For the unequal or surpassing greatness of the benefits of God. For the unequal or surpassing greatness of the benefits of God, being considdered upon the one parte, and his vnhability & weakness being considered upon the other part, being overcome by the incomparable greatness of the benefits of God, not knowing what to do, he asketh, and in a manner he crieth out, What shall I recompense Jehovah with?] As if he should say; It lieth not in my power, to recompense so many and so great benefits of God. Then the argument is taken, not only from the greatness of the benefits of GOD, but also from his own inhabilitie, weakness, and littleness (to speak so▪) In one word, the mater is thus, the reasō is from thence, that there is no correspondence and proportiō, betwixt him & his strength, and the benefits of God. For the duties whatsoever of man toward GOD, are so far away from that, that they can desire anything at God's hand, that they are unequal and unable to recompense those benefits received of God. What madness is that then of those men, who think, that by their works, not only they recompense GOD, that is, recompense that benefits bestowed upon them, but that they also deserve other new benefits, especially those great benefits, & life eternal? We learn again here, that such is the liberty of God toward us, which tarrieth not upon a mutual and equal recompensation to be done by us, yea surely, which indeed it could not do. For this would declare that GOD had need of our good, but GOD in himself is most perfect, to whose blessedness nothing can be added, and from whose blessedness, nothing can be taken away. For that his own glory & happiness was with him before the foundations of the world were laid. Glorify me, Father, saith the Son of GOD, with that glory which I had with thee, before the foundationes of the Worlde were laid. And the same Son of GOD again speaketh in another place, I seek not glory from man. The happiness or misery of the creature, is placed in this, that it either glorifieth, or not glorifyeth the own Creator and Redeemer. Also, this liberality of God, is set down before us to follow, that we should give mutually, looking from thence for nothing again. In the mean time, that is not to be pretermitted by us, that such is the greatness and dignity of the sacrifice of Christ, which for our sake & cause, not only recompensed all the benefits of God, but also deserveth at God's hands, not only these common benefits, but also those which are passing great, righteousness and everlasting life. If it be asked in this place; was not this pride of mind, yea, once to endeavor to recompense God alike for alike? I answer, David endeavored, not so much to recompense GOD in those words, as by an humble mind he professed, what little or no strength he had, howe unable he was to recompense. I will give] Hitherto there hath been a douting & interrogation: Now followeth the answer, and as it were, a resolution of the doubt; whereby he concludeth, after consultation and douting, with his own mind, to render thanks again unto God: for this is the thing that he is only able to do, yea, indeed he is not able to do that without the grace of God. First therefore he declareth, that he will give thanks unto God: Then he bringeth out the form of the Thanks-giving, that is, the form of the prayer, which he is to use before God. Last he repeateth and concludeth, the proposition of Thanks-giving. The proposition is contained in these words, I will give openly, &c.] To the end we may understand this proposition, it is necessary, that we repeat some-what out of the story, which is set down, 1. Chronicles 15. chap. Where after that, the Ark was brought in into the city of Jerusalem by David: we read that he did two things: To wit, the first, that he offered burnt offering and sacrifices of thanksgiving unto God. The other, that he made an holy feast unto the people, in a remembrance of the benefits of God received. In this place therefore he saith, that he will do both these things. For that speech belongeth to a feast, I will (saith he) give openly the received cup of all salvation] That is, I will make an holy feast unto the people, in memory of all my deliverances, and I will propone the cup to be drunken to all men, in a perpetual remembrance of my deliverances. Then next, as concerning the burnt offerings and the sacrifices of thanksgiving, he saith, that he will offer them in these words, when he saith, I will praise the name of Jehovah, I will pay my vows unto Jehovah, &c.] As concerning the vows, this only we are put in mind concerning them, that they serve our weakness. Firste, in perrilles they confirm the faith of our deliverances; For, fra once we have turned our self by a vow unto GOD, then we conceive a surer hope of deliverance. Then they stir us up more to Thanks giving, after that now we are delivered, for being bound by a vow, we feel that there is a necessity laid upon us, to render Thanks unto GOD. In vows we must chiefly beware, that they be not of things unlawful, and not permitted by the word of GOD, such as are at this day; Those of the Papists and Monks, where-by they serve not GOD, but tempt GOD; they ease not their own weakness; but lay a greater and weightier burden upon it: Such a vow amongst the rest, was that concerning singleness of life. The thing that occurreth in this place to be marked first, is that, that • ee first acknowledgeth, howe that his duty toward GOD is nothing, in regard of the greatness of the benefits of GOD, then he descendeth to give Thanks; by which method, we are put in mind of the acknowledging of our weakness, whereby we are not sufficient to recompense the benefits of God, that there preceedeth an earnest giving of thanks. For that man shall never seriously, and from his heart, give thanks to any man for the benefit received, which is led with an opinion of his own strength, whereby in very deed he may recompense the benefit. Whē any puissant man hath received any benefit from a man less mighty and poor, he thinketh not the man worthy of any thanksgiving: For he thinketh that he is not only able to recompense the like, but also far more, when it pleaseth him: Contrariwise, any poor man having received a benefit from a man more mighty, he is guilty within himself of his own poverty, that he hath no power to recompense him again, the thing that he only is able to do, he doth, it in giving thanks by word. That Pharisee, who together with the Publican, went up into the Temple, that he might pray unto the Lord; he prayed indeed, according to these words: I give thee thanks, that thou hast not made me like other unrighteous men, robbers, adulter • rs, nor yet also like this Publican: (for he pointed out the man with his finger, standing far off from him) then he adjoineth; I fast twice in the week, I pay my tenths. Not only would he give thanks for the benefits received from God, but he would also enter in count and reckoning with God, what he had given him, and received from him: Even indeed, as if he had recompensed those benefits that he had mentioned, he had gotten from God, with his duties again toward God. But what did he bring to pass by such a thanksgiving? what profited he thereby? Christ saith, he returned home not justified, which was the earand wherefore he came: That all men learn, that in the mean time, they are giving thanks unto God, not to put their confidence in any of their own deservings, neither yet to vaunt of their own righteousness before God; as if they not only by their righteousness had recompensed the benefits of God toward them, but also had deserved somewhat at God's hand. We are again taught here, that the acknowledging of our own weakness & poverty, proceedeth frō diligent examining and weighing of the benefits of God. Also, from a consideration of our gifts whether they are able to answer to so many & so great benefits of god: wherefor so at last, we shall feel how unable, yea, that wear nothing, if we will weigh the benefits of God toward us, and our strength & gifts together, having compared them among themselves. For it will so come to pass at length, that having diligently considered, that great inequality of the benefits of God, & of our strength, we shall acknowledge how many & how great in lacks there ar in us, & how unable we are to repay the Lord again: Wilt thou therefore from thine heart give thanks unto God, and ascriue solidly & altogether, all the glory of his benefits to himself? acknowledge how poor thou art in thyself, & how thou hast nothing to recompense the Lord withal: now wilt thou know this thing? examine diligently & compare the benefits of God, & thy gifts and strength among themselves. And if we should proceed after this order in giving God thanks, surely we would give all the glory to God of his benefits, more earnestly from the heart, & more effectually, then we use to do. Again, mark here in David, the token of a thankful mind: he voweth unto God, & he repayeth his vow. This thankfulness in promising, & the accomplishment of the promise, is not to be reckoned among the least of God's benefits. For it proceedeth from the special favor of God, that we are thankful to GOD for the benefit received. For we are almost all more prone after some measure, earnestly to crave God's help, & to live unto him, when we are pressed with any grievous peril, then we are to give thanks, and to pay our vows unto God; after that already, the benefits of God are bestowed upon us. Notwithstanding, the Prophet warneth, that those two are to be joined together, with an inseparable knot. Ps. • 0. 14. Sacrifice praise unto God, and pay thy vows to the most High, and cal upon me in the time of anguish, I will deliver thee, that thou mayest honor me. Surely I think that that man hath not sought anything at God earnestly, and with that heart with which it became him, who after that he now hath obtained the same, is unmindful of the benefit and of Thanksgiving. For that self same spirit, which teacheth us to pray as is requisite, and maketh intercession for us, with sighs that cannot be expressed, teacheth us to give thanks unto God for the benefits received, & that with ane certain unspeakable joy & gladness of heart. Last, it is marked here, that this was the highest degree of thanksgiving, that David promiseth here unto his God. For an exceeding great benefit, requireth exceeding great thanksgiving. Also, passing great thanks are not these which are given to God secretly, but those that are given publicly. The whole Church of God looking on and hearing David, if at any time he promiseth or offereth a chief duty unto God, he professeth that he is not able to offer or to promise a greater duty nor this, then that he will praise God in the public congregation of his Church. For the public giving of Thanks is more then the private. For while thou givest thanks publicly unto God, the whole people saith, Amen; And so they glorify God together with thee. From thence it is, that God would have his people togather together in one, and to give him thanks together in the Church, to the end, that the greater praise, honor and glory may redounde unto him. Precious in the, &c.] This is that form of thanksgiving, which he setteth before him to be followed. First, he recommendeth the Providence of God toward his own, as well in their life, as in their death. Then he confirmeth this providence of God, from his own experience. First therefore, saith he, the death is precious] Men do commonly think, while they see the godly afflicted and exercised with sundry calamities; they think, I say, that God at that time taketh no thought of them, whether they live or die. And from thence it is, that the persecutors themselves thinking, that God taketh a like little care of their life & death; they wax the more fierce against thē, as against as many vile and abject slaves. David therefore opposeth, to the perverse opinion of men, in this place, this excellent passage, precious in the ei • s of Jehovah] &c. Whereby he signifieth, first, that God many times, permitteth not his own to die, but delivereth them very oft out of exceeding great dangers, & rescueth them as it were, out of the very jaws of death. Then next, by this passage he signifieth, that if God at any time suffereth his own to die, that cometh not pass, by Chaunce or Fortune, but by the sure purpose of God. Pilate after this manner spake unto Christ, even as if God had taken no resolute advise concerning his life or death. Knowest thou not (saith he) that I have power to crucify thee, yea, also power to lowse thee? Christ answereth him: Thou shouldest have no power at all over me, unless it were given thee from above. Thus much speaketh Christ. Thirdly, by this passage is signified, that the croce & death of the godly it self, howsoever it be vile in the sight of men, notwithstanding it is precious in the eyes of GOD. Last, this sentence admonisheth, that after the godly are already dead and taken out of this life, by the permission of God, & violence of the ungodly together; GOD suffereth not their death, to slip out of his remembrance at any time: For seeing that is moste true, that he hath all the tears of his own, put up in a bottle, as it were, and in register, howe many they are; howe much more will he have the whole blood of the godly, yea, & every particular drop also of their blood kept close with him? Yea surely, before so much as any one drop of the blood of the godly should perish, he will command the earth it self, which opening her own mouth, the time it was shed, received it and drank it in, he will command▪ I say, the very earth itself to keep it in her womb as it were, unto that day of the Lord's visitation, wherein he will take a vengeance upon all them, whosoever have persecuted the godly in this life. After these four divers fashions therefore, to speak it it summarlie, the death of the godly is precious in the sight of God: first, that he suffereth not his own oft to perish, but delivereth them out of exceeding great dangers. Then, if he permitteth them to die, that is, not done rashly, & without a most weighty cause. Thirdly, that the very death of the godly it self, howsoever it seem vile in the sight of the world; notwithstanding, in God's sight it is precious. Fourthly, that continually the memory of the death of the godly is always fresh & recent. Of these four manners, that first is chiefly to be understood in this place: To wit, that for this cause the death of God's own is precious in the eyes of God, he suffereth, in respect them, not many times to die, but delivereth thē out of extreme great dangers. But whose death is precious in the eyes of Jehovah? Even the death of those, saith he, whō he beareth at good will. Therefore, the love and favor of God is the cause, wherefore the death of his own is precious; & those whom he loveth, he keepeth them alive, neither doth he at any time suffer them to die rashlie. Any would suddenly wounder at the first show, why God hath not only permitted, but also hath commanded oft, that so many Nations should be destroyed, no choice being had of men, women, and infants; which thing we read in the book of Joshua come to pass, upon the people which were in the Land of Canaan. When I was occupied in seeking out somewhat more profoundly, the cause of this so great a severity; this first came in my mind, because God favored not those Nations, but contrariwise he hated them; whereby it came to pass, that their death was not precious in the eyes of God. If their precious death, or not precious death. dependeth upon the love or hatred of God; how blessed are those, whom the Lord loveth, as well in life as in death? I beseech thee Jehovah] He confirmeth God's providence toward his own, by his own experience: as if he should say, hast thou not, I beseech thee ô Jehovah lowsed my bonds] For he speaketh of himself, as if he were drawn bound hand and foot to execution. For he meaneth, that he was brought to an extreme danger of losing his life, when by Jehovah he was delivered. He subjoineth the cause of his deliverance, to wit, that he was the servant of Jehovah, & for this cause a servant, because he was the son of a hand maid: for the sons of the handmaid, are therewithal, according to the law, servants; When he saith that he is the son of an hand maid, he signifieth, that he is not a stranger & a servant coming from far, but a household servant among the rest of God's domestickes. He meaneth then, that he is not a man that is a stranger & a sojorning servant in the house of god, but that he himself hath some right & title in the house of god, either frō his parents, which before him wer cōprised within the covenant of God: for that is no common benefit of that we are borne as it were, of the domesticques and confederates of God. And surely the affection of David's mind, uttereth the self clearly in this gradation of words as it were: For the words show, that the affection of the mind, approached unto God more & more: For first he saith, I am thy servant: This is the first degree or step of the words, and the first approaching of the soul unto God: Then he repeapeth the self same thing, and he saith, I am thy servant] This is the seconde step of the words, and the second approaching of his soul unto God: Then he saith in the third place, I am the son of thine hand-maid.] This is the third step of the words, and chief sign of his exceeding great and third drawing near unto God. For while he speaketh this last, he coupleth himself altogether with GOD, and he cleaveth straitly unto him; and so for this cause he becometh blessed: For our happiness consisteth in that communion and fellowship with God. Thou feest therefore, that thing in this place; first, from whence it proceedeth, that he publicly recōmendeth, with so great a confidence of mind, that providence of God toward his own: Surely it cometh from that his own experience, and of the particular providence of God toward him self. For no man can praise generally, the providence and mercy of God toward his own Church, except he hath in particular, felt the same in experience himself: Certainly that saying would have been but coldly spoken by Paul, To wit, that Christ came into the World to save sinners, unless that he himself had first felt in experience, both the misery of sin, and the mercy of God; and for this cause he subjoineth these words, Of whom (to wit of sinners) I am the chiefest, to the end he might conclude in his own conscience, that he himself was saved by Christ. Therefore, that general faith of the Papists is unmeet to recommend the providence & grace of God toward his own Church. For never did I ever yet esteem at any time, any Papist to be a meet Preacher; or publisher of the benefits of God toward his Church; who is not able to bring out anything from his own feeling or experience; who is not able to say that, of the which before we have spoken in this Psalm, I believed, and therefore did I speak. Mark secondly: There ar men whom this or that kind of death doth greatly vex and torment, as violent death, as filthy, sudden, exquisite, and cruel deaths; concerning which sortes of death indeed, they do no sooner meditate upon, but presently they are stricken with a horrible fear: but this care & thought which is concerning the manner of death is preposterous: Why should not that, much rather be takē thought of by us, that we may feel our selves beloved of God: for if we be grounded & rooted in that love of God, our death of whatsoever sort it be, shall be precious in the eyes of God, & we shall be more then conquerors in very death itself: observe thirdly, David out of all question, attained to that hid love of God, which was in the heart of God; & he obtained some sense from the effect of some special & notable deliverance; he learned also that he was beloved of Jehovah, frō that, because his death was precious in the eyes of Jehovah. This is that our only comfort in life and death, that we are not our own, but our most faithful Lord's, Jesus Christ's, and that we are the Lord's, and that he taketh a care of us▪ From thence also those godly ancient men chiefly learned the same thing, because they felt God present with them in very deed in whatsoever perrilles. Amongst the rest, David is to be numbered, who as he was laid open to many dangers, so he felt exceeding many deliverāces, & he persuaded himself, that god had a special care of him, & in the self same place, in which he said that the death intended against the godly, was Precious in the eyes of Jehovah, he without all doubt, meaneth that this was a document of the favor & care of God toward us, in respect that our death is precious in his sight. Last mark: At what time doth David finally glory in that, that he is the son of the handemaid of GOD; that is, borne of that mother, which was in the covenante with GOD, surely even then, when therewith, he acknowledgeth that he is the servant of God. It is profitable in deed to be borne of the Saints, and of those Parents who are in God's covenant, so long as thou cōtinuest in that covenant with God, and art God's servant; for so that promise of GOD, of long & durable mercy, which is made in the seconde command, belongeth unto thee; I will have mercy (saith he) upon the thousand generation of those that love me, and keep my commandments. But if thou make thyself unworthy, both of thy parents, & likewise of that covenant of God, that shall nothing profit thee, that thou art borne of the Saints & of parents, that are confederate with God. It profiteth thee nothing that thou art able to set down thy pedigree, in a certain continual race, even unto Abraham himself, with whom the first covenante of God was made. I will sacrifice to thee] He repeateth that promise of thanksgiving, which was set down before in the 13. verse. Of the which, because we have spoken sufficiently enough there, we shall be the shorter; therefore in opening of the same: Only we shall add this much to the things that we have spoken, that fra once that stupidity of our mind is shaken off, and fra once we begin to praise God, and to give him thanks, we are so carried away, by that Spirit of GOD, that we can scarce make an end of the praising of God. We are in deed, but very slowlie stirred up to praise God; but being once stirred up, we take such delight in prayer for a time, and through that joy, our heart doth boil, so that in a manner it is altogether poured out into the praises of our God. Wherefore to the end that we may praise God, this deadly sopour of our mind is perpetually to be shakē off, and we must endeavor that at no time, so far as it is possible, this our heart be altogether void of feeling, either of our misery, or of the mercy of God in Jesus Christ: for of this twofold feeling, there ariseth a twofold affection of the heart, that is, both of sorrow and of joy: From sorrow specially arise petitions, & from joy, arise giving of thanks, which ar done in Christ Jesus: To whom with the Father & holy Spirit, be all glory, Amen.

OVt of the deapthes] The first parte of the Psalm: The depths in this place are most deep and terrible dangers, for so are they called. The metaphor, or borrowed speech, is taken from waters, in which men are almost drowned. Look the Psal. 69. 2. 3. &c. This is out of all doubt, that while any man sticketh in most deep perrilles, then he poureth out from a moste hollowe and deep heart, fervente prayers, yea, he crieth upon the Lord mightelie: For so the Prophet speaketh of himself here: Out of the deapthes, I cried unto thee, ô Jehovah. Thou seest then, at what time the godly are exceeding grievouslie afflicted, & oppressed with the hand of God, at that same time, they use earnestly to deal with their God, and to have their refuge chiefly unto him, with prayers and supplications. For (that the truth of this proposition may be manifest) afflictions work in our hearts, first some feeling of our sin and misery. For unless God exercised his own, after such ways as he knoweth moste meet, surely they would never come to a sense of this common misery of their nature: then next, when once the heart is prepared with some feeling of the own misery; Then the spirit of God, which they call the Spirit of adoption toucheth the same, with some sense of the mercy of God: And to speak with the Apostle, The love of God is poured out into our hearts, by the holy Spirit which is given unto us, yea, and that by Jesus Christ, and by his death. For surely the holy Spirit toucheth not our heart, with any sense of the mercy of God in Christ Jesus, unless first they be prepared with some feeling of misery. And then, after that the holy Spirit hath poured out that love of God into our hearts, then we conceive in our minds that confidence, whereby we draw near and incalles upon him: For this is the Spirit which the Apostle calleth, The Spirit of adoption, by whom, we cry, Abba, Father. We cry, saith he, because the Spirit of adoption, through the feeling of the love, worketh that confidence in the heart, that the heart being first enlarged; then next the mouth, we may call God Father, with a free and shrill voice. Therefore, fra once the Spirit hath endued our souls with a feiling of the love of God, we go freely unto God, and pray unto him; For except there be first some feeling of the love of God, certainly there can be no calling upon his name. Then thou seest that that is true, which we spake at the beginning: to wit, the more grievouslie the godly ar afflicted, in that respect the more fervent are their prayers. We because we ar not drowned yet in those deapths, & therefore are not much touched with that sense, with which we ought long ago to have been touched, either of our misery, or of the mercy of God, & pray not so earnestly as it becometh us: It were much better indeed to be afflicted with prayers, thē to be in prosperity without prayers. Saying ô Lord] Hitherto he hath declared, that in danger he calleth upon GOD; now he setteth down that form of prayer, which he then used in calling upon God. Hear (saith he) O Lord my voice.] Then he doubleth the same petition. Let thine ears be attent to the, &c.] This doubling and iterating of the same petition, proceedeth from a vehement, and twofold affection, as it were of the mind, and grace of the holy Spirit: For except, by the grace of the Spirit, the affection be enlarged, surely the mouth cannot be enlarged. For it is the Spirit by whom we cry, as it were, with a mouthe stretched out wide. For howe oft we double our cry, so oft the feeling of the Spirit is doubted in our heart: The first cry, proceedeth from the first feeling of the Spirit. The second, from the next. The third from the third and so forth. For no man calleth Jesus the Lord, but by the holy Spirit. 1. Cor. 12. And we know not what to pray as it becometh us, because it is the Spirit which maketh intercession for us with sighs that cannot be expressed. Rom. 8. For this cause, I speak those things, that the natural man may know, that it lieth not in his power, to pronounce one good word, except first of a natural mā, he be come a spiritual man. But what is that that moveth him to cal • so earnestly vpō God, to this end, that he would len his ear unto his prayers? Thought the that God was deaf? These which are oppressed with God's hand, they think that God is so estranged from them, that he nether seeth, nor heareth them, neither that he remembereth them at all. From whence arise those so lamentable voices, Hear, ô Lord, See ô Lord, Remember ô Lord, which occur every where in the Psalms: But are they which call upon God from their heart, and earnestly desire his presence; are those, I say, in the mean time altogether destitute of the presence of God? Would they, I pray you, be able to seek the presence of God, unless surely they had some presence of GOD, through his own holy Spirit. Are we able without God, to thirst after God. What require we therefore, which we now have? For this cause we do this, that we may the more enjoy and possess God. For prayers bring that to pass, that God draweth near unto us, and they are the increase of mercy & grace, for it is not possible, that those sighs which are not so much ours, as the holy Spirits in our heart, and the cries of that same Spirit in our mouth can pass away in vain. For GOD knoweth what the meaning of his Spirit is, And blessed are those that hunger and thirst for righteousness, for they shall be satisfied. And we find that in experience in our selves, that we no sooner sigh unto GOD, but our souls are watered over with a certain unspeakable joy: so that we truly feel that thing, to wit, that the presence of God, through the Spirit of heaviness and invtterable sighs, causeth the presence of God through the Spirit of joy and vnspeaktble gladness. If thou shalt] The preventing of an objection: For this might have been objected either by God, or by his own conscience. Thou art a sinner, Then how shall I hear thee? Why do I not rather consume thee in my wrath? He answereth, first by a concession, If thou shalt straightly mark iniquities, O God, surely I grant that no mortal man can stand in thy sight, but of necessity, he must be consumed be thy wrath. Then next he answereth by an correction: But with the is forgiveness;] As if he should say; Thou markest not our iniquities according to thy justice, but of thine infinite mercy, thou forgavest them all, in thy Son Jesus christ. For the Fathers indeed, and those ancient Prophets, felt not at any time, their sins to be forgiven them, through the mercy of GOD, but by that mercy in Christ, who hath promised unto them, whom they saw as it were a far off, and in whom alone the wrath of God was pacified, even since the beginning of the world, to the ende, that some place might be left for his mercy. For unless, first his justice be satisfied, surely there is no place for the mercy of God. Also, our estate, in that respect is the more blessed, then that estate of the Fathers, because that sacrifice of Christ, is present & before our eyes, which they behold a far off, & in plain words may say, God in christ is merciful, & hath forgiven all our sins, which they no way ar able to say. We learn also in this place this, by the example of the Prophet, that the conscience of sin, which we call the trouble or evil of the conscience, is an impediment that we pray not friely unto God: Yea, we find also the same in experience, that an evil conscience, unless it be cleansed, utterly stoppeth up to us, all entry unto God. For that is the thing which the Apostle saith, Let us draw near with our harts, purged from an evil conscience. Wherefore no entry is patent unto God, except the hearts be first purged, from an evil conscience. Also, that thing which we spake concerning the conscience of sin, we affirm the same of sin the self, which if it be not altogether removed out of the sight of GOD; surly God shall not so much indeed, as count us worthy of his sight: And this is that which is spoken in this place, If thou shalt straightly mark iniquities, ô Yah, Lord, who can be able to stand] Then, to comprehend in one word the things we have spoken. The conscience of sin, which forbiddeth us to look upon our God: And that is sin, which hindereth God to look and behold us that are miserable. And we learn the remedy of this evil, out of the second part of the answer: But with thee is forgiveness] Wherefore this is the only remedy, that we have our refuge unto the mercy of God, yea, and that by a simple and clear confession of our sin. For no man ever yet compeared before God, but as a certain guilty person, craving the mercy of God earnestly, with a confession of his sins: But in this the whole difficulty consisteth, how we may come to that throne of grace. For seeing we cannot pearse, but as it were, through the midst of justice, as it were, through a certain fire, and slamming wall unto the mercy of God, and to that throne of grace, surely it is requisite, that he that would draw near to that throne of grace, be enarmed and prepared against that wrath and righteousness of GOD, which suffereth nothing, which hath, yea, and it were never so little uncleanness in it, to approach near to that inviolable majesty. Now we cannot be armed against the heat of that fire, with any other thing, then with the alone righteousness and satisfaction of Jesus Christ. Wherefore, whosoever would draw near to the throne of grace, and break through the midst of that justice and wrath of God, of necessity that man must be found to be in Jesus Christ, and that he be purged by that blood offered by his everlasting spirit, from his dead works. Heb. 9. Then, after he is cōmed to the throne of grace, by the faith of Christ, then is that passing sweet voice of forgiveness and justification heard. That thou mayest] This is the ende of the mercy and forgiveness of GOD, his worship and reverence. For no man ever at any time reverently worshipped God; but he, to whom his sins were forgiven through the mercy of God, that is, but to him who felt that benefit of the forgiveness of his sins. For no man glorifieth God, unless he himself first be glorified of God; also, no man is glorified, but he who is already justified. Wherefore the first effect of forgiveness, or pardoning of sins, is sanctification, or our glorifying. And we, when we are already glorified, we glorify our GOD, not that he hath need of any of our glorifying, which cometh from us, seeing his glory is perfect in the self: But because our duty requireth the same, yea, and that for our own well. For in this our happiness consisteth, not that we our selves should be glorified, but that we should rather glorify forever our God. For to this end, as we are created and redeemed.

I Have waited] The second part of the Psalm, in which, by a comparison made of his own deed, and of his bypast expectation, he proposeth, and professeth that he himself yet had his expectation in the word of God, because, to wit, from a patient awaiting, he had experience of the mercy and deliverance of God. For patience causeth experience, experience causeth hope of a greater deliverance and mercy, then we have ever found at any time in experience before. For the experience of the Temporal deliverance, causeth a hope of the everlasting deliverance; and that hope shall never at any time mak us ashamed. For we shall obtain fargreater things in that other life, then we could have hoped 〈1 page duplicate〉 〈1 page duplicate〉 for in this present life, look concerning these things, the 5. chap. of the Epist. to the Rom. But let us weigh the words somewhat more diligently, I have waited on Jehovah] (saith he) Then he subjoineth, My soul hath waited] As if he should say, Not only with the eye, but with the mind moste entirely, I have waited for Jehovah. For it is the earnest desire of the mind which maketh God present unto us. Also, concerning the expectation of the godly, look Paul in the 8. chap. to the Rom. We (saith he) that have the first fruits of the Spirit sigh, looking for our adoption. Thou seest that the awaiting for the godly, is with sighs which proceed from the heart: for thereafter, in the same chap. he declareth how much we profit in God's sight by these inutterable sighs: For God (saith he) knoweth what is the meaning of the Spirit, That is, those sighs which proceed from our heart, they presently touche the mind of God with a feeling, because it is the Spirit of God himself, which stirreth up those sighs in our heart. We may be touched indeed with a desire of any man which is absent, when in the mean time he is no ways touched with that desire of ours neither yet do our sighs come into his mind; for we sigh not by his spirit, but by our own spirit. But we no sooner indeed sigh unto God, but he is moved with our sighs. For all these sighs proceed from his spirit. Now this unspeakable joy, putteth us in mind, that he commoved with these sighs of ours, which is felt at once, with those inutterable sighs; for this unspeakable joy can proceed from no thing else, then from some presence of God. Yea, I have] He saith that he hath an expectation in the word of God, because, so long as we walk by faith, and not by sight, we depend upon the word of God, and we behold God as it were in the mirror of the Word, and not face to face and presently. My soul, &c.] He maketh his expectation clear, by a lesser comparison, of those who watch and that indeed are occupied in continual watchings; to whom, no man coms in their room, but they must watch the whole night long. Learn here, with how great a care, they wait upon the Lord, & depend upon him; who have once tasted howe gracious the Lord is: For they are not so much forced by any necessity to that, as they are allured by I know not what sweetness. Mark in this place, what the estate of the godly in this life is, they ar continually occupied in watching, looking for the coming of the Lord. For this present world, is a perpetual long lasting night unto them, if it be compared with that world to come, in the second coming of Christ, & with that morning which is so called. Psal. 49. 15. in which, to wit, that Sun of righteousness, Jesus Christ, shall arise. Mal. 3. 20. Also, I grant indeed, that this world is a bright day, if it be compared with that, which preceeded the first coming of Christ. From whence it is said, The night (saith he) is gone and the day approaches and, We are all said to be the children of the light, and the children of God: but this present world being compared with the world to come, and with that incomprehensible light, which then shall be seen; surely not without cause, it shall rather have the name of a Night, then of a Day. Also, a watch-man is not so much bound to watch, & be occupied continually, unto the morning time, then everyone of us is bound to drive over this whole night in watching. Of this ariseth that saying of Christ to his Disciples, Watch, for ye know not the hour in which the Lord will come. And even as those who watch in the night, and are thus occupied are wearied and fashed; And therefore they long for nothing so much, as for the Morning time, at which time, they may refresh themselves with sleep. So we that watch unto that mourning time, in which Christ shall come: We are wearied and oppressed with the burden of our sin and misery, so that many a time we are tired of this life, and from thence ariseth, that vehemente desire of that morning time, in which Christ will come: Who as sone as he cometh, then indeed we shall enjoy that everlasting rest. And as the Psal. 23. 61. speaketh, We shall be at rest in the house of Jehovah, so long as the time shall be of length and continue. I speak of those who have watched in this life. For they who have done nothing but sleeped in this life, these shall be tormenetd with everlasting watching and pains.

LEt Israel] The third parte of the Psalm, in which he recommedeth to Israel, that is, to the whole Church, that self same awaiting that he hath. For he, who by awaiting, hath once felt in experience that mercy of God, not only he himself waiteth for God in time to come; but he will have all men together with him, to wait for Jehovah, that all together may feel in experience, the self same mercy. For he willeth that all men, if it be possible to be done, feel that loving kindness of the Lord which he hath felt. Also, this chiefly is meet for Israel to be done, that is, for the Church of God. But that, which the Prophet respecteth as the last end, is the glory of God himself. For every faithful man willeth that many obtain mercy, to this end, that many may glorify GOD, and is careful of man's salvation, that the glory of God's mercy may redounde to himself. For God, the moo putteth their trust in him, in that respect he is the more glorified. For with Jehovah] He putteth Israel in mind to wait upon Jehovah, from his gracious nature. He demonstrateth not to Israel, a God, either mighty, righteous, or wise; but a merciful and a gracious GOD. Wherefore doth he so? do not the remanent properties in GOD, as almightiness, righteousness, wisdom, truth, &c. Do not these, I say, purchase unto him the minds and faith of men? I grant all these things, that in their own place indeed, they purchase the faith of men; but seeing miserable men and sinners, have chiefly need of the mercy: Surely it is the mercy of God, which men chiefly require, and it is the first object of faith. Also, when once faith hes apprehended the mercy of God in Christ: then the other things which ar in God, allure the same faith to themselves: But without the feeling of the mercy of God, all other things, are rather a terror unto us, then a consolation. First therefore, and properly, faith is carried toward God as the object, in so far as he is merciful, and the more we seek out in GOD that his infinite mercy, so much the more, do we believe him, For what other thing, I pray you, is the growth of faith, but an increase of the knowledge of the mercy of God: wherefore to the end that faith may grow, it is continually requisite, that we search out the mercy of God in Christ, which surely we shall do without any danger of curiosity, seeing the other properties which are in God, they are not able to bear a curious searching out. Paul amongst other things, wisheth this to the Ephesians, that being rooted in love, they may be able to comprehend with all Saints, what is the breadeth and length, and depth and height: and to know the love of Christ, which passeth all knowledge: But in no place we read, that he wished, that any man by knowledge should attain to that infinite power, wisdom, &c. of God, to wit, because, it permitteth not so much to us to know those things, then to know how greatly god loveth us in Christ his son. Therefore he is said in the 5. chap. to the Romans, to pour out love in our harts: But we read not of the Spirit, that he poureth out power, wisdom, &c. (which are together in God) into our hearts, that is, that he toucheth not our minds with so abundant a feling of them. Wherefore, to the ende we may believe in God, and may have our hope in him, his loving kindness and mercy in Christ, is chiefly to be known of us; whereof the Prophet was not ignorant of in this place, seeing he maketh mention specially of his loving kindness, to the end he might move Israel to hope in God. And exceeding] In words he amplifyeth, the self same loving kindness of God: For no man, together and at one time, could be able at any time, by any words whatsoever, to comprehend the whole mercy of God: For there is ever something resting beside that which hath been spoken, that may be uttered thereof, such is the incomprehensible greatness of the same; and those who have once felt in their mind, any mean portion thereof, they indeed are not at any time able sufficiently to express in words that portion, howe little soever it be. For this spiritual feeling in the hearts, whether it be of joy or of sorrow, is unspeakable, from thence they are called, sighs that cannot be expressed, and ane inutterable • joy. How much more therefore, shall that whole mercy of God, not together, and at one time be expressed by words: seeing that words are not able sufficiently to express, yea, and it were no more but that little apprehension thereof, which is in our hearts. For these words are not excessive and hyperbolicque, whereby godly men have endeavored to express that mercy of GOD, even as thought, the words were greater then the matters themselves, which thing, whosoever think, surely they appear to me indeed, never to have comprehended in their mind, the mercy of God in Christ. And he himself] This is the other argument, whereby, promising assuredly, redemption to the Church, from her sins; he applieth that loving kindness of God, and manifold redemption, which he hath published, more near unto them. For it is not sufficient enough for faith, that any man in general shall preach & recommend only the mercy of God, unless it promise, that is apply assuredly the same to miserable men: for the promises are so many applyings, of the mercy of God. And from thence it proceedeth, that the Scriptures are full of promises, without the which, that full persuasion of faith, & spiritual confidence cannot be. For this general doctrine, concerning the mercy of God, doth this to us, that not so much indeed, we in effect believe, as that our hearts, may be prepared unto faith. This is to be observed, that he saith, that God will redeem Israel, not frō persecutions, not frō outward troubles whatsoever; but from all her sins. For the redemption of the Church, is not seen in that, that she is delivered from the troubles of this world, as in that, that she shall be delivered from her sins. For sin is the most deadly enemy of all, & is the cause of all the rest of the enemies of the church: because, all afflictions, are both frō sin, & likewise tend to the mortifying of sin. For it is certain, if there were not any sin in the Church, there should be no persecutiō of the church: and everyone of the godly, sighs more under the burden of sin, then under any other weight of afflictions whatsoever. Christ himself also died, to redeem us, not so much from all afflictions, as from sin and that everlasting death. Finally, when at that day, we shall be set free, into the liberty of the sons of God, being fully redeemed, we shall glory, not so much, that we ar redeemed from all other afflictions, then that we are fully delivered from sin, as it appeareth out of that saying of Paul, O death, where is thy victory? O grave, where is thy broad? And the broad of death is sin, but the law is the power of sin. Behold, we shall glory in that day, that we are delivered from the broad of death, and that by Christ Jesus our Lord: To whom be all glory, Amen.

BY the rivers] The first parte of the Psalm; The complainte, in which there is first, the proposition of the complaint, when he saith, we weept very much] That is, we were extreme sorrowful: For the Spirit maketh intercession for the church, with sighs that cannot be expressed Ro. 8. so to speak with the Apostle: And it cannot be sufficiently spoken, with how great heaviness, the Church is accustomed to be moved, when she is humbled under the hand of God. This murning and sorrow of the Church, is circumscrived by the own subject, when he saith, By the ryvers of Babylonia] That is, of the Babylonical monarchy: For the Jews wer not only carried away into Babylonia, so properly called, but they were dispersed throughout the Babylonicall jurisdictions; as it may be most clearly gathered out of Ezekiel, Daniel, & Ezra. Then the place is the Babylonicall monarchy in general, but in particular the brinks of the rivers: For he saith, By the rivers of Babylonia: We sitting there, that is, sitting upon the brinks of the rivers, unto such time, as all were ferried over. This place of the Babylonical monarchy, containeth in the self, a certain cause of this weeping, which he setteth down. For the place manifestly showeth, the banishment, and carrying away into captivity, from their native soil to an strange lande. Then the people being in their journey, far from home, and banished, bewaileth their sins, which ought to have been bewailed at home. Not-with-standing, those who will not murne at home, they are compelled to murne far frō their home. For sins of necessity, are once to be bewailed, and we must be sorrowful, either sooner or later, because we have offended GOD. And if we be not sorrowful at home, surely we shall murne far from home. And if we murne not in this life, surely we shall be sorrowful in that other life, or rather death, where there shall nothing be heard, but wailing and gnashing of teeth. Blessed are they also who later, yea, and that in exile, yea, at any time whatsoever ar earnestly sorrowful for their sins, if so be, they defer not their mourning to another Worlde, blessed are they. For even those, who do later, yea, or at whatsoever time, murne and repent in this life; in that other life, all tears shall be wiped away from their eyes: But those who laugh in this life, and refuse to murne in that other life, there shall be none ende or measure of their sorrow. When we remembered] This is the other cause of the mourning, but some-what more clear, to wit, the remembrance of Tzijon, that is, of Jerusalem, where the visible and outward presence of God to be looked upon was. For these who are banished from God, they do surely feel, what great profit, yea, and it were no more but this which is in the presence of GOD, and which is in this his visible ministry, & what great discommoditie is in that his absence: we while we have God present in his ministry, and behold him after some sort in that mirror of his Gospel, we acknowledge not how happy we be, and it were no more, but for that self same cause. But if it shall come to pass at any time, through the righteous judgment of GOD, that this mirror of the Gospel, and this outward ministry be taken away from our eyes, then indeed we shall feel in effect, what great misery it is to be destitute thereof. I speak specially concerning those, who are accustomed at any time to feel some pleasure, of this sincere preaching of the word, & administration of the Sacraments. David being in exile, Remembering those things (saith he) I pour out my soul upon myself, when I remember that I was wont to pass by in the congregation▪ to walk with them unto the house of God, &c. Behold David, being banished from the visible Church of God, he was exceeding greatly sorrowful: But what is the cause? Even, because he was wont to walk together with the Church unto the house of GOD, with the voice of singing and praise: That is, because he was to feel no little pleasure of that external and visible ministry. And therefore being now a banished man, the remembrance of that Spiritual pleasure & joy, moved him to no small displeasure. Here we ar to be admonished, that this dolor proceeding frō the remembrance of that heavenly joy, is not the sorrow of this world; But it is, that dolour, which is called the godly sorrow, which surely, hath greater joy mixed therewith, then is the whole joy of this world, yea, albeit it be void of all sense of sorrow. For everyone of the godly, while they mourn, they feel in the mean time, ane unspeakable joy, conjoined with sighs that cannot be expressed. In it we hanged up our Harps upon the Willows] A certain amplification, of the murning & sorrow set down. The Church murned, & cast away all instruments & matter of consolation: For these who are sorrowful earnestly, & from their heart, they think that all joy, and matter of joy, is a displeasure unto them, and contrariwise, they think all heaviness to be unto them as a pleasure: My tears are unto me (saith DAVID) in steed of meat. But what manner of songs were these? They were holy songs, and the songs of the Lord; those who earnestly & sanctifiedly do weep, use not so much indeed, as to sing holy songs, For at such time, as the Lord casteth us down and humbleth us; at that time, it becometh us to mourn, rather then to singe, to be in displeasure, then to be joyful? If any man be afflicted among you? Let him pray: Is any man merry, let him sing. All things have the own time, There is a time of weeping, and there is a time of singing. Although in that place] The amplifying of the deed immediately preceeding, to wit, of the casting away of the instruments, & of all matter of joy, from the contrary authority & commandment of the Babylonians, who, when they had carried the people of God away captive, they required of them, thus carried away, Joyful songs; but the Church indeed was not moved and brought on to sing, for all their authority and command. For the soul that is humbled by God's hand, cannot be lifted up by any authority of men, neither can be be merry. It is God alone, who as he induced either by prayer or reward to hūbleth, so may he lift up the dejected mind. He put a new song into my mouth. Mark next, that he addeth, Those who carried us away captives [as if he should say: Those self same men, who were the cause of sorrow unto us, they required us that we should minister joy unto them. Now the Prophet signifieth here, that they would have had the people to do some absurd and unreasonable thing; for the enemies of God and of the Church, are not to be stirred up to joy; for so they should flatter and please themselves, in their own malice. Thou seest again here, that the Babylonians, are not so much indeed as touched with any sense of the present sorrow of the Church. The ungodly know not, what the displeasure, or what the joy of the godly is. They vanish away in their own imaginations, neither yet do they feel inwardly in their heart, ether true & solid dolour and joy: For their heart is not established by grace. How could we] The church bringeth in the causes, wherefore she was not moved, no, not so much, as by the authority of the Babylonians to sing, to the end that you may know it is not sufficient, if we resist the superior powers, of any obstinate affection, and obdured mind (for the power of the Babylonians over the people, was according to the will and ordinance of GOD) except we have also most just and grave causes to disobey. Also, the first reason is taken, from the profaning of the holy songs, which is to be understood in these words: The songs of Jehovah: Then, in the Lande of strangers: That is, in a profane land, among profane men. For to sing the songs of Jehovah, that is, the songs that are holy unto God, at the pleasure of profane men; what other thing is it, then to profane the holy things of God? for to lay out whatsoever holy things, either the word of God, or the Sacraments, or any other thing of that sort, unto the pleasure of men, that are defiled and unclean, which do not seek so much as their own edifying in them, or the glory of God, but their own unclean delight, what other thing is it, I pray you, then to caste pearls before swine? If I forget] the other reason, from the forgetting of Ieruschalaim, & of the church of God: it is made after this manner: If I shall now sing (saith the holy congregation) this were to forget Jerusalem and the Church of God: But I will not forget Jerusalem: Therefore I will not sing: Mark then, what it is to sing or rejoice in the mean time, that the Church of God is any way afflicted. Surely, it is no other thing, then to forget the church: But contrariwise, to murne with the murning Church, what other thing is it then to remember the Church? For we testify, that we have a regard of the Church of God, and that we take care thereof, from this common affection, and this mutual compassion; whereby it cometh to pass, that we rejoice with the rejoicing Church, & murne with her, when she mourneth. The assumptiō of this reason, is not set down nakedly, but with an execration, whereby he wisheth a vengeance to fall upon himself; that is, the impotency of his own right hand, if he shall strik the harp therewith, & the vnmoveablenes of his tongue if he should sing with the same: for this cause he doth this thing, because he waited assuredly, for sum trouble & no table judgment of God, to light upon himself, if it should come to pass, that he should forget God & his church: for thee execrations & obtestations, ar an evident, that there abideth thē, who forget the Church of God, & who th •• do laugh, when the Church weepeth, there abideth them, I say, an heavy judgment of God. If I call not] This is the amplification of the words preceeding, as if he should say: Not only will I remember, but I will prefer and make more of the Church of GOD, above the head of my joy, that is, I will esteem more of, then of my joy, although it were never so great: For it is not enough to remember the church, but we must of necessity prefer it to all things whatsoever.

REmember] The other parte of the Psalm, or an imprecation against the Edomites, and a prophetical denunciation against the Babylonians. First then after that the Church hath bewailed her captivity, in the middes of the sorrow she turneth her self unto God, and she prayeth for an utter vengeance upon her neighbors the Edomites. Then she turneth herself against the Babylonians, and she denunceth assuredly the judgment of God to come upon them. We learn by the example of this Church, from what affection, any imprecations and threatenings whatsoever, should proceed against God's enemies; That is, from an heaviness and sorrow of the heart, and not frō any light motion of the mind. For when they come from sorrow & heaviness, then indeed they are heavy, and in their own time, they bring on a sure judgment; otherwise, they are but light, and they provoke God more to wrath against our selves, then against our enemies. Mark, as concerning the Edomites; we read not that they, together with the Babylonians, overthrew the city of God, only they did show • in allowing the Babylonians in the mean time, while they were destroying Ieruschalaim, O Babylonians (said they) vncover, vncover] And therefore they were involved in the same judgment with the Babylonians. They who assent to the wicked, and persecutors of the Church, either in word or in heart; they are reckoned also in the number of the persecutors, and shall be together judged with them▪ Then, as concerning the Babylonians, not only they denunce the judgment against them, but blessedness is pronounced also, and promised unto the instruments and executors of that judgment to come Darîus Medus, & Cyrus, to the end that we might know, that those are blessed who execute the work of GOD diligently, as contrariwise, they are cursed, who do the work of God negligently: Blessing is pronounced upon them also, who, notwithstanding had not so much God before their eyes in that work, as the enlarging of their own Empire. How much more shall they be blessed, who while they ar doing the work of the lord diligently, for the Lord's sake himself they do it, that all the glory of the work, may solidely & forever, redound unto him, Amen.