[Page 2]The first part of the Psalme.

O Iehova, how many] The first part of the Psalme, is the com­plaint which aryseth, as it ap­peareth clearely, from a heart, parte­ly oppressed by the grieuousnesse of afflictions; partly astonished through the multitude of enemies. For hee cannot sufficiently wonder at such a multitude so suddenly seduced by his sonne Abschalom: And therefore wondring and astonished at once, he repeateth this thrise, How many are they! The grie­vousnes of the afflic­tion. Now the heauines of the afflic­tion appeareth fullie of the degrees of the complaint: for he complai­neth not only of many enemies, but of many enemies rising vp against him: And not that onely, but of ma­ny enemies, both blasphemous a­gainst God, and spiteful against him­selfe; The com­mō church of whome they spake, as of one forsaken of God. Of this third and highest degree, this thing is to be perceived in Davids example, that God, even after such a maner vses to [Page 3] exercise his owne, and those that are beloved of him, that they appeare to the world to be among the number of the reprobat, and of those that are forsaken of God. And this is not done without a cause, for the defections, yea, Cau [...] of every one that is most good, are many, and sinne appeareth many times to be sweete vnto the Electe. Therefore, God suffers them againe to taste how bitter the fruit of sinne is: Yet notwithstanding in the mean time, hee so mitigateth this sense of the fruit of sinne, that he suffereth them not to feele at one time, and to­gether, the whole sharpnes thereof: And he changeth so that part of that sense and bitternes, which he giveth to them to be tasted, that out of bit­ternes, he maketh sweetnes to come; out of that which is, by the owne na­ture the fruit and punishment of sin, he maketh a way as it were, of amendment of life, yea, vnto the very hea­uens themselues. This way to some [Page 4] man may appeare backward, that a­ny by the Helles, should passe vnto the heauens: Notwithstanding God bringeth it to passe, which brought light out of darknes. Then mark next in this complaint, and in this exam­ple of DAVID, that every one of the godly vses in their afflictiones to turne them selues at length vnto God. And that is a plaine proofe, if there were no more onely, that this punishment which is otherwise in­flicted vpon sinne, changeth the own nature: For at no time, the turning vnto GOD followeth the punish­ment, in so far as it is the punishment of sin, whatsoever the Papists prat­tle of temporall punishments and sa­tisfactions (as they speake:) But after what maner now at last doth DAVID convert himselfe vnto God? For the godly man afflicted many waies v­seth to turne himselfe vnto God; for either by confession of his sinnes, or by seeking deliverance from the pre­sent [Page 5] affliction, or finally, by complay­ning and quarrelling with God, he turneth himselfe vnto him. Now DAVID in this Psalme turneth him­selfe vnto God by complayning and lamenting, not indeede that he ac­knowledgeth not his sinne together with his deserving, to wit, that he is justlie through his owne procure­ment afflicted after that maner. For we reade not that DAVID thus com­plaineth in any other place, that hee vndeservedly suffered any thing 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 moane that hee suffered any thing vndeser­vedly at Gods hands. Moreover, it is manifest ynough by his own wordes in this place, of what thing he com­playneth: For he complayneth not only of the multitude of his enemies but also of the over grieuousnesse of the affliction: David [...] complayne what on it is. As if any childe chaste­ned [Page] [...] [Page] [...] [Page] [Page 1] [...] [Page 2] [...] [Page 3] [...] [Page 4] [...] [Page 5] [...] [Page 6] of the father complaining that he is over rigourously handled: Albe­it in the meane time that is true, that GOD never tempteth his owne a­boue that they are able to susteine: For hee will not suffer you to bee temp­ted aboue that you bee able, but will even giue the issue with the temptati­on, that yee may bee able to bear it. 1. Cor. 10. 13. I grant he burdeneth the reprobat aboue, that they are able to beare: and therefore CAINE. Genes. 4. 13. complayneth: That his punish­ment is greater, hen that he is of strength to beare. But God tempteth not his owne so; albeit sometimes it appea­reth so vnto them, because of the in­firmitie of our nature. I praye you, what meneth that, The tenta­tion of the godly. that a man euen in the middest of his tentations (I speak of the godlie) while hee hes his re­course vnto God, feeleth, that in some part he is eased of his burthen; & that he feeleth with sighes that cannot be expressed a joy invtterable? What [Page 7] other thing I pray you, is meant by that matter, but that while the godly hes their refuge vnto God, their ten­tation is asswaged, and that after a sort they slide and escape out of the midst of tentation (to speake so with the Apostle.) The tenta­tion of the wicked.) The vngodly whiles they are punished of God, they feele not indeede that, neither is there a way made open to them vnto God: Therefore the burthen of the wrath is heavier then they are able to beare. Of which thing also, CAIN. Genes. 4. 14. complayneth, who beside that he was condemned to banishment, & casten out of the Church, hee was also casten out from the face of God. But this complaynt of DAVID is yet a little more diligently to be exami­ned of vs, and finally, it must be taken heede to, from what mind it procee­ded. The beginning of this com­plaint, clearely manifesteth the selfe of this familiar maner of doing with God, which is easilie perceived in [Page 8] DAVIDS complaint. For such a fami­liar fashion of dealing with God, sheweth that this complaynte came not from the Spirit of man. For the Spirite of man durst never yet com­peir before God and his judgement seate: For howsoever otherwaies it appeare to be fearce, notwithstan­ding, it trembleth and shaketh at the sight of God. Wherefore of necessi­tie, this so familiar a complaint muste proceed from the Spirit of God him­selfe. They call this Spirite, the Spi­rite of adoption, which as PAVL [...] speaketh, Rom. 5. 5. powring out into our harts that fatherlie loue of God. testifieing therewithal, that we ar the sons of God: & therfor it openeth our mouth that we cry Abba, father, & that in our affliction we complaine vnto God. For this is it which the Apostle speaketh. Rom. 8. 26. The Spirite it selfe maketh requeste for vs, with sighes that cannot bee expressed. From this Spirit therefore this so famili­ar [Page] a complaynt of afflicted DAVID commeth: For except this spirit, and some sense of the fatherly loue of God be present; as in the meane time I grant vnto you that it may be, that some man will shout and howle in afflictiones, and roare according to the custome of Lyons & wildbeastes, as DAVID speaketh of himselfe, Psal. 32. at which time in troubles, he is not so tuitched with this feeling of the fatherly loue of God: Neverthe­lesse, that a man may familiarly turne himselfe vnto God, and complaine vnto him as vnto a father, of the grie­vousnesse of the affliction: no maner of way can it come to passe, except this Spirit be present, and that there be some sense of the fatherly loue of God. Servile [...] so [...]y [...] A servant that onely feareth his maister because of wrath, and there­with loveth him not also; neither yet on the other side feeleth that he is beloved of his maister, while he is beaten by his angrie maister, hee tur­neth [Page 10] not vnto him, hee quarrelleth not with him familiarlie: but as his maister handleth him inhumanelie; so he complayneth, not so much ac­cording to the maner of men; as hee roareth and howleth like vnto wilde beastes, without all sense of the loue of his maister. But the sonne, who is touched with a sense of his fathers loue, in the midst of the chastening, he turneth him vnto his father, and quarrelleth with him familiarly. So the afflicted childe of God, quarrel­leth with God his father; of whome he feeleth himselfe much more lo­ued yea, euen then while he is afflic­ted be Gods hand then any naturall sonne whosoeuer can be beloved of his father. Hee feeleth also God the father to suffer together with him, & to be commoved by the self same af­flictions of his, which otherwise hee him selfe sendeth vpon him: euen as a father is touched with a compassi­on in the very meane time, while he [Page 11] is chastising his sonne; notwithstan­ding that of necessitie he is compel­led to chastise his sonne; specially, to the ende he should not grow worse by libertie and impunitie. And so to this place wee haue spoken of DA­VIDS complaynt, which we ought to follow in our afflictiones: in which certainlie, we should endeuour, that ther be ever present with vs, a sense of the loue of God, in Christ Iesus. But so far as concernes the person of DA­VIDS enemies; you haue in them, not onely an example of blasphemie against God, but of extreame malice against men, who spare not so much indeede the soule, or the other life, in so far, as they indevour altogether, to cut away the hope of Gods helpe. In which thing also, yet see their won­derfull blindnesse, who thinke that the godly are altogether left by God in the meane time when they are af­flicted of him, yea, and also that they themselues are stirred vp by God to [Page 12] destroy and vtterlie to overthrowe them: like as that blasphemous lowne Rabschake gloried against the people of God. 1. King. 18. 25. Am I nowe come vp without Iehova vnto this place to destroy it? Iehova hes saide vnto me, Go vp against this land and destroy it. And thus much haue wee spoken of the first part of this Psalme.

The other part of the Psalme.

BVt thou Iehova] The second parte of the Psalme, in which, through the sense of the presence and help of God, albeit hee was not yet in effect [Page 13] delivered, notwithstanding he glori­eth, as if hee were euen now delive­red; For he had scarse complayned vnto God, when hee felt some pre­sence and protection of his before hand. For surely no man wil haue his recourse vnto God in Iesus Christ, before he first in some measure feele his helpe: Come vnto mee (saithe hee Matth. 11 28.) all yee who are wearie and burdened, and I will make you to rest. But what are these helpes, 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, fledde from his sonne Abschalom; now he felt God as a buckler to cover and protect him whollie over. David miserie [...] glorie. Hee was in shame, hee felt God to be vnto him Glorie. He lay prostrate; he felt God lifting vp his head. And to speake it in a word; hee felt God to supplie all that wanted in him. The matter is so then, surely thou shalt want nothing, [Page 14] which that onely one God shall not furnish, if thou haue thy refuge to him: yea, thou shalt also feele him only to be all vnto thee. Desirest thou wisedome? he shall be wisedome vn­thee: desirest thou glorie? He shal be glorie vnto thee: Desirest thou ri­ches? hee shall be riches vnto thee. Finally, he shalbe vnto thee al things that thou desirest. Moreover, DAVID whiles he felt the sethings, he holdeth them not within himselfe, but the things he feeleth, he speaketh out, & professeth them first before GOD. This sense of the mercie of God, The see­ling of the mercy of God. it cannot be altogether suppressed and restrayned, but it will burst foorth in an open confession. For so both God himselfe is glorified, and he who hes that sense, receiueth the greater con­solation; especially, the sense of the mercy of God, being inlarged by the confession. For how much the more we vtter foorth that sense of Gods mercy in our harts; so much more it [Page 15] groweth and is enlarged. But hee who never at any time speaketh a word, either with God, or men of the mercy of God in Christ Iesus: this man by his silence declareth plaine­ly ynough, that he is not touched as yet with that sense of the mercy of God, with which it became him to be touched. The ac­knowled­ging of the mercy got­ion. I crying out] Hee goeth forward in his glorying; and as first hee had professed before God him­selfe, that feeling of his mercy: so tur­ning himselfe vnto men, hee com­mendeth the same vnto them, begin­ning first from the manner and fashi­on, whereby hee had apprehended the mercy of God. Then in follow­ing out every particular parte of the mercy. For so it commeth to passe, 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 vppon anie for his own cause only, but also for the cause [Page 16] of others, that others also by his ex­ample may be turned vnto God, and may purchase mercie. Wherefore (saith PAVLE 1. Tim. 1. 16.) For this cause hee receiued mee to mercie, that Iesus Christe should first shew on mee all long suffering, vnto the example of them, which shall in time to come beleeue in him, vnto eternall lyfe. Therefore the Prophet beginneth from that reason, whereby he had ap­prehended mercy. Now it is percei­ved in conuersion vnto God & pray­er; to the ende, that no man should thinke that God giveth grace to that man that seeketh it not, or that hee o­peneth the heavens to the man that knocketh not, let be, to the contem­ner or refuser of the grace offered: For God will haue our faith exerci­sed after that fashion: albeit other­waies he giveth vs not, yea, the leaste thing that can bee, because of our prayers, as for any deserving cause. He aunswered] To vvit, out of his [Page 17] heavenly sanctuarie, yea, and out of the earthly also, vnto which his visi­ble presence was then tyed. This is subjoyned, that all may know that they seeke no sooner any thing from God, according to his will, but hee wil surely therwith answere them in some measure: and so they may bee incouraged from the verie successe of the prayer, to conceiue prayers thereafter. Also, wee shall see that it cannot be otherwise, but God shall presently answere to our petition, if we consider from whence the same is: now it commeth from Gods own spirit it selfe; and so it is not possible but God will heare his owne Spirit. Wherefore PAVLE. Rom. 8. 27. 28. after he had said that the Spirit maketh request for vs, with sighes that cannot be expressed, presently he subjoynes, that God knoweth the meaning of his owne Spirit: As if he should say, God must of necessitie heare the intercession of his owne Spirite, and answere to [Page 18] the desire thereof. From whence I pray you is that, that with sighes that cannot be vttered, of which the Apo­stle speaketh, we feele therewith, that invtterable ioy, and so wee come from God as if we were satisfied: yea euen then, when that self same thing is not as yet gotten, which hes bene sought of him: Surely, none other­wise, but from thence that God hes aunswered our petition. For so God vseth, stirring vp in our harts, a cer­taine vnspeakable joy, to aunswere vs when we call. And this sense is more then all those earthly thinges, more then this present life, yea & al things belonging thereto: Wherefore hee hath purchased more at Gods hands, who hath felt this joy, then he who hath gotten this present life from God, and all things necessarie to the same. But now we haue in the end of the next verse, what God answered to DAVID, when he sayeth. Iehova su­steineth me] Therefore God aunswe­red [Page 19] not so much by word as by deed, then when he vpheld David: Which thing he spake before in more words. [Thou art my buckler about mee, my glorie, and he that lifteth vp mine head,] He comprehendeth the same thing in one worde hereafter. The effect of Gods mercy. [He susteined me] saith he, whereby hee meaneth that sense of Gods protection, in the midst of persecution. I layd me downe] Now hee commendeth the effecte which followed so gentle an answer of God, of the which he spake imme­diatlie before. And it is indeede, ane certaine securitie of the mind, which he leaveth to be perceiued be the ef­fects. Now there are in it, that he laie downe, that he sleeped, and that hee awakened out of sleepe. For as when the minde of any man is troubled through any present daunger, either he goeth not to bed, or if he goe to bed, he sleepeth not quietly, neither yet wakeneth he softly, if peradven­ture he sleepe: So when the minde is quiet, then indeed a man goeth to [Page 20] bed, he sleepeth securely, hee awake­neth softly: Wherefore some deepe securitie of minde, is manifested by those effectes, yea, and that a spiritu­all rest. The thing therefore that ma­keth a minde secure in troubles, you see it to be Gods presence, and a fee­ling of his helpe. Therefore the A­postle hath these wordes. Rom. 8. 31. If God be on our side, who shall be against vs? For he felt that quietnes of mind through Gods presence, which made him thereafter, to provoke whatsoe­ver enemies of his salvation. Also that is worthie of consideration, in what meaning the Apostle in that place vnderstandes God to be pre­sent with him. After that he had ful­lie rehearsed all Gods benefites, ha­ving begunne at the first to the last in these wordes. Rom. 8. 29. 30. Those which he knew before he also predestinate, whom he predestinate, them alsa he cal­led, whome hee called, those hee iustifyed, whom he iustified, those he gloryfied: then he subjoyned, vers. 13. What shall we [Page 21] say to those things? To the which in­terrogation, he answereth, If God be on our side, who shall be against vs? In which words, surely he hath brought in one summe, all the benefits before spoken of; all which easilie may bee brought to this: How God is with vs. That God is with vs. Therefore Gods presence is percei­ved by his powerfulnes in calling, justifying, and glorifying of vs: So that if any man would know whether God be present with him or not, hee must see, whether if he be called, whether if he be justified, and by these, as by the meanes, he must ascend to the Predestination, and fore-knowledge of God, which were from everla­sting. Then least any should doubt of these benefites, by which he decla­reth the Lord himselfe to be present with vs, he bringeth vs to that gift of his son Christ, of al 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 [Page 16] [...] [Page 17] [...] [Page 18] [...] [Page 19] [...] [Page 20] [...] [Page 21] [...] [Page 22] not his onely sonne, but gaue him for vs to death, how shall he not with him giue vs all things also? Therefore, you see that the Apostle reasoneth, from Christ given, to all the reste of the giftes: to the ende wee should learne from thence, howe oft soeuer wee would know, whither God be present with vs by his benefites, so oft wee muste haue our recourse vnto Christ, & we must see, whither if wee be partici­pant of Christ of his death, of his re­surrection, without the which, surely wee haue no presence of God with vs, no effectual power of God in vs. But to the end wee may returne hy­ther, from whence wee began: That is most certaine indeed, The effect of the gra­cious pre­sence of God. that the pre­sence of God, and that indeede by the selfe alone, maketh a man secure: which thing is so true, as if thou take away his presence, man hath nothing in him but feare and horror, specially when any grieuous affliction seazeth vpon him: Or if there be any sorte of [Page 23] quietnesse of minde, that is none o­ther thinge, but a fleshlie securitie, which is a token of the suddaine de­struction to come. PAVLL sayeth. 1. Thess. 5. 3. When they shall say peace and safetie: then shall come vppon them sud­daine destruction, as the trauel vpon a wo­man with childe, and they shall not e­scape. Therefore, to the ende there may be a deepe sleepe, and a softe wakening out of sleepe, that is, that there be a true securitie of minde, e­very man must take heede, that hee feele God present with him, present I say, when he goeth to bed, when he awaketh in the night: for our sleepe should bee no sooner interrupted in the night, but we should haue our re­course vnto God: Albeit men com­monly are chiefely distracted in the night, with the cares of this worlde, yea, with lighter and vayner try­fles. More-over, nothing hath more strength, either to settle the minde in the night time, or to call it backe a­gaine [Page 24] to sleepe, and to refresh the bo­die with rest, then that sweete medi­tation vpon God. Finally, when the time of awaking commeth in the morning, everie man must take head that he finde God present with him, when he goeth foorth of the house, when hee commeth in againe, while he eateth, while he drinketh, while he is doing any thing, continually that presence of God is to be sought. Also wee haue God present at all times, if with our voyce we cry vnto Iehova, as DAVID did, or if also, when there is not place for the voyce, wee call vpon him with our hearte, which thing yerely may be done, without hindring the most serious businesse we haue ado, to leaue also that vnspo­ken of, that this way specially, all the honest adoes of this life, may be handled with a certain inutterable delight. Now the grounde of this presence is Christ, without whose croce and sa­crifice, set before our eies, no entrie [Page 25] is patent vnto God. An other effect of Gods pre­sence. I will feare none e­uill] In this verse, he enlargeth that se­curitie which he felt through Gods presence, while hee sayeth, that hee hath no cause to feare 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 onely was I secure, but also hereafter I will be so secure, David [...] cōfidence exhorteth vs to in­vincible constanci [...]. that if ten thousandes of the people would pitch their tents about me, notwithstanding I will not bee shaken with fear. Of the which thing you learne, that this is the force of the quietnesse of the minde in God, that there is nothing which it is not able to over-come. From thence Paule, after he had numbred out ma­ny things, which are contrarie to vs in this life, such as were anguishes, oppression, and the rest; finally, hee subjoyned. Rom. 8. 36. 37. Yea, in all those things we are more then conque­rours [Page 26] through him who hath loved vs: Behold, you may see the grounde of this securitie and victorie: To wit, the loue of God in Christ. For when there is that sense of the loue of God in Christ, and consequently, any taist of that life to come (for this last fol­loweth alway of that former) then in deede the childe of God is so caryed aboue al those thinges inferiour, that from on high he despiseth and con­temneth them. The cause brought out of the Apostle. Nowe the Apostle in the same place, bringeth in the cause why we are more then conquerours through the loue of God. For I am perswaded (saith he) that neither death nor life, &c. is able to separate vs from the loue of God. For if those things, which are reckoned out in that Chapter, might separate vs from the loue of GOD, then certainely, wee shoulde easilie fall vnder the burden through them. But seeing they are not able to bring that to passe that GOD in Christ should not loue vs, and [Page 27] wee also feele that loue in Christe, and out of that loue, life: surely it will never come to passe, that those things fall vtterlie oppresse vs: But on the other, it falleth out directlie to the contrarie, that wee over come them all, DAVID therefore, to re­turne to him agayne, was so cary­ed away through the sense of Gods presence and loue, in the middest of persecution; that hee securelie despised all the contrarie power, as one, who had perswaded himselfe of that, that it was not able to sepa­rate him from that loue of God in Christe, the sense whereof indeede he had at that time. For it is not to bee thought that this voyce of DA­VID, and his glorying, arose chiefe­lie of that securitie, which hee had then perhaps of the certainty of the keeping of this life presente: But much more of that securitie, which he had of the certainty of that life to come, yea & that through the feeling [Page 28] of the loue which is in Christ Iesus: For that is the differance betuixt the godly and others which stretch not their hope farther nor this life: Those are never at ease, neither yet can they glorie, except they be first sure of this life: yea, but the godly being vncer­taine of this life, and certaine of that that is to come, through the feeling of the loue of God in Christ, they are in quiet rest, The diffe­rence be­ [...]uixt the godly and vngodly, concerning this life. & do glorie, Sadrach, Mesach, and Abeanego Dan. 3. 16. aunswered so to Nebuchad-netzar threatning them with all extreame torments whatsoeuer, We are not care­full (say they) concerning this matter. And thus much haue we spoken con­cerning the seconde parte of the Psalme. The glorying and commen­dation of the benefites of GOD, The sūme of the se­cond part whereof the first was the sense of the help of God: the second, of the secu­ritie p [...]st & to come, proceeding frō that sense of Gods help: Now fol­loweth the third part of the Psalme.

[Page 29] 8 Aryse Iehova, saue me, my God, who hath stricken all mine enemies vpon the cheeke bone, thou hast broken the teeth of the wicked.

9 Saluation it selfe is to be ascribed to Iehova: let thy blessing be vppon thy people. Selali.

ARyse Iehova] The last part of the Psalme, The third part of the Psalme. as wee haue spoken, in which DAVID, turning himselfe a­gaine vnto God; First prayeth for himselfe, that hee may be delivered from the present danger: Then for the people. Now he praieth for him­selfe in these words. The com­bat of faith Aryse (saith he) Iehova, saue me] For so long as we feel not a full deliverance, we remember God so, as if he were vn-mindfull of vs, and did sir idle in the heauens, ca­sting away all care of his owne vpon the earth. Saue me (saith he) my God] Embracing GOD as it were in his heart, he craveth that he would saue him: For when hee sayeth [my God] he embraceth God, and by faith, ap­plyeth [Page 30] 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, Why Da­vid sure of eternal life, appeareth to be care­full of the present. and to his seede. Genes. 17. 1. But if thou aske in this place, seeing now before he had gloryed in God, and in his presence, which also hee felt in his minde, in the middeste of afflicti­ons: He gloryed, I say, against all his enemies, against life, against death: how commeth it to passe, that nowe he is so carefull of this life, and cra­veth so earnestly at God, that hee would deliver him out of the present danger? I answer, that this great secu­ritie of the godlie, and the contempt of this present life, fighteth not a­mong themselues. And the petiti­ones of this sorte, whereby they craue also the preservation of this life, alwaies with that condition, if it please God so, that he would grant the same to his owne glorie: for nei­ther the godlie, while they haue a [Page 31] fore-taist of that other life, and lea­ning thereto, they glory againste all thinges; caste not in the meane time vtterly awaye the care of this life, and rashly powre out the same. For this present life, among the reste of Gods giftes is not the basest. Thou hast striken] Hee mooveth 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 bee a shamefull thinge to bee striken vp­on the cheeke bone, and to suffer the breaking of the teethe, that is, strokes vppon the face, and in the mouth. Obserue in this place tw [...] linkes, as it were, of that fine Gol­den Chaine. which PAVLE linketh together, to witte, Experience and Hope. Experience (sayeth hee, Rom. cap. 5. 3.) bringeth out Hope. This pe­tition of DAVID, from bygane ex­perience, leaneth to the Hope of the [Page 32] present and temporall deliverance to be purchased. Albeit indeed I con­fesse that this is not a sure hope, even that, to wit, which maketh not asha­med, vnlesse it be that hope of that everlasting promised deliverance: For that is properly that hope which followes the experience of Gods de­liverance, especially, if there be a fee­ling, with that experience of delive­rance of the loue of God in Christ Iesus: Therefore the Apostle subjoy­ned in that place: For the loue of God is powred out in our hearts by the holy Spi­rit: As if he should say, of necessitie this hope maketh not ashamed, and it is sure, seeing that experience, from which hope proceedeth, is especially of the loue of God in Christ Iesus. Salvation it selfe] Thereafter he pray­eth for the people, yea, for that parte of the people which followed after Abschalom, and was seduced of him. One would marvell, that DAVID in such a great daunger of his life, is so [Page 33] mindfull in his prayer of the people, & salvation of others: For this would appeare to bee of a man that is set a part from all perill and daunger, not onely to respect himselfe, or his own life, but also others, and the salvation of others. But it is to be knowne, that this is the disposition of every mem­ber of that vniversall body of Christ, that it is not onely touched with a sense of the owne miserie, but also it is commoved with a compassion of the reste of the members of the same body: And looke how much the more it is touched with a sense of the owne miserie, so much the more it suffereth with the rest, whom it see­eth to be miserable. For he who ne­ver yet felt any miserie, surely that man is vnmeet to pitie others, whom he seeth to be oppressed with misery. Also, the reason of this petition is ta­ken from the nature of God him self. To Iehova (saith he) is salvation to bee ascribed] as if he should say: The reas [...] of the last petition. The na­ture [Page 34] of Iehova, is to saue and to bee mercifull: So he declareth vnto God what his nature is: For there is none other reason more effectuall to moue God, then if you bring foorth vnto him his owne nature, especially, that whereby he is mercifull: For God delighteth chiefely in mercy, and a­boue all thinges, in his owne nature he is most mercifull. God is loue. Ioh. 4 [...]. Now it is not possible that this can be done of vs, to wit, that we be able to bring out this his nature before him, especiallie that hee is mercifull, vnlesse wee travel diligently, first to see by the eyes of our soule, yea, and feele also surelie in our heart in some measure, that infinite Essence, Wise­dome, Iustice, Power, and mercie of God, &c: Except wee holde vs con­tent to prattle of an vnknowen thing, which wee haue never yet, neither seene nor felt. Wherefore, the know­ledge of the nature of God, is chief­lie most necessarie to conceiue ear­nest [Page 35] prayer, and not onely the know­ledge, but the sense and feeling of the same. And wee must indevour all our life long, so much as is possible we may conceive in this finite that & narrow minde, that infinite majestie: To him therefore be all honour and glory, Amen.

The first part con­teineth the petition, the cause whereof hee adjoyneth.

O Iehova] The firste parte of the Psalme, as we haue spoken. The petition: first he prayeth that afflicti­on may be remooved, Then he pray­eth for prosperitie, as for deliverance and salvation. Also, with the petiti­ones, hee intermingleth the causes. [Page 37] First, therefore hee prayeth, that the wrath of God may be remooved. O Iehova (saith he) rebuke me not in thine anger, &c.] DAVID, as it appeareth by his own words, being holden down with a grieuous sicknes, hee concei­ved in his minde that God was an­grie against him, of the which it came to passe, that being now sicke, hee is more troubled in mind, through the feeling of Gods wrath, then in the body, through the feeling of the sick­nesse. For, that we speake somewhat of the wrath of God, it is intollera­ble, for it is not possible that hee can be satisfied, vnlesse it be with the e­verlasting punishment of that man who is out of Christ. It is not the sick­nesse of one, two, or mo yeares, not of a thousand yeares, that can satisfie the angrie God, if you be found out of Christ, but thou must be punished for evermore. The com­mon place of Gods anger. And even as the wrath of God in the selfe is intollerable, so the sense of the flesh, and of this cor­rupt [Page 38] nature conceiveth it to be vn­appeaseable, & to be mixed with no kinde of mercy; of which thing Cain complayneth. Gen. 4. 13. My punish­ment is more (saith hee) then that I am able to beare. But certainely, prophane Cain, lyeth against God, and against his nature. For where sinne aboundeth, grace aboundeth much more, If the minde could be brought on earnest­ly to seeke the same: How Spi­ritual Da­vids fee­ [...]ng was. For then it shall feele the wrath of God in Christ pa­cified, which the flesh & corrupt na­ture feeleth vn-appeaseable. DAVID therefote, to returne vnto 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 sicknesse: hee cra­veth then, that not so much the sick­nesse be remooved 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 [Page 39] anger, neither chastiseme in thy burning wrath. For hee apprehendeth not on­ly the anger, What doc­trine the afflictions of the godly is. but the burning wrath: Therefore, in the example and per­sone of DAVID, this is to bee lear­ned of vs: The afflictions of the god­lie, are not indeede so many satisfac­tiones for their sinnes, neither doth God lay them on vpon his owne, to that ende, that hee may satisfie his wrath and justice: For Christ hath sa­tisfied once the wrath of his father, for the sinnes of al the beleevers, yea, and that indeede most perfitely. For the Papistes lie, The Pa­pists [...] concer­ning satis­faction. in that they say, that the afflictiones of the godlie, are so many temporall punishments inflic­ted, because of their sinnes, which of necessitie they must suffer, either in this world, or in the other, That is, in Purgatorie. For they saye, that Christhes onely taken away by his death that everlasting punishment. By which lie, who is he not that see­eth, how much is derogated frō that [Page 40] only one & perfit sacrifice of Christ. Therefore I affirme, that these are not satisfactiones for sinnes, or the punishments of sinnes, but fatherlie chastisements, by which God of his mercie exerciseth his owne in this life, that they be not vtterly casten vp in a deepe sleepe of fleshlie securitie, & so perish with the rest of the world. Which thing, albeit it be true, yet notwithstanding, afflictiones manie times darkeneth so in our sight, that mercy and loue of God in Christ, that the very Godly are afrayde also when they are chastised, least toge­ther, & at one time, the whole wrath of God bee poured out vpon them. Now this feare aryseth not so much of the renevved part of the minde, as it doth of the flesh and vnregenerate part of the soule: For loue casteth out feare. 1. Ioh. 4. 18. Therefore it pro­ceeded of the flesh, that DAVID fea­red so much the wrath of God, and his prayers some thing savoring of [Page 41] the flesh, What the prayers of the godly are. and of the corrupt nature mixt with them. For the prayers, yea, of the most holy men, contract a cer­taine spot on some one side or other, of the remanent vncleanesse of this nature. Neverthelesse, in the meane­time, he turneth himselfe vnto God, and prayeth that he would turne a­way his wrath from him: which is a­gaine a sure evidence, that he, even at that time had apprehended some certain portion of that grace of God in Christ Iesus: for vtherwaies sure­ly he durst not haue bene so bold to come vnto God, or to common with him so familiarly, vnlesse he had bene allured by some feeling of that mer­cie in Chris [...]. Then the godly, in the midde clowde of afflictiones, surelie haue some sight (howsoever at some time it be somewhat obscure) of the mercie and grace of God, by which they being allured, come vnto God, & earnestly craue his mercy. For they are not able, who are not at least tou­ched [Page 42] with some sense of his mercy, earnestly to craue that mercy. But we will make the matter manifest by this similitude▪ When a mid cloude is cast in betuixt our sight & the Sun, the cloude indeede in the matter it selfe, diminisheth nothing of the bright shining of the same, which by nature is in the Sunne, albeit the Sun be not seen of vs, in the cleare bright­nesse thereof, be reason of the cloude that is cast betuixte: Even so it is, of that cloude of affliction; that is ca­sten in betuixte our sight, and that sunne of the countenance and mer­cy of God: The expo­sition and applying of the si­militude▪ in effect surely it taketh nothing away from the loue of God (howsoever indeede it appeare vnto vs) wherby God loveth vs in Christ, which, as God himselfe is vnchange­able, so he remayneth the selfe same for evermore, and is ever like to the selfe, yea, and remayneth even then when he chiefelie afflicteth vs. For even then when hee looveth vs in [Page 43] that his Welbeloved, how-so-ever it appeare not so vnto vs, because of the affliction, which is cast in betuixt vs and his countenance. And againe, as the cloude cast betuixt, darkeneth not the Sun so vnto vs, that nothing of the sunne vtterly is seene, and wee thinke that the day is suddenly chan­ged into the night; nevertheles surely some portion of the light shineth vn­to vs, through the middest of that darke thicknesse of the cloude: even so, neither doth that cloude of af [...]lic­tion cast in, darken that Sunne of the loue of GOD in Christ, but some beames thereof will clearely strike v­pon our mindes and hearts. These thinges are somewhat more largelie spoken of me, that we suffer not our selues to be so oppressed in the dark­nesse of afflictiones, so that al beames of the favour of God in Christ, bee vtterly taken away out of our sight▪ but so much cōtinually of that light which is in his face, should be seene [Page 44] of vs, as may shew vs the way earnest­ly to craue mercy and deliverance. Iehova, be gracious vnto me] Hitherto, once and againe, hee hath prayed, that the wrath might be remooved. Now hee earnestly prayeth for the grace and mercie of God. Wrath by prayer be­ing remo­ved, wee should earnestly seek grace after the example of David. Be gracious vnto me, ó Iehova, sayth he] Hee had seene the wrath of God, he had sene also his grace, hee had apprehended grace, and after hee had commed by it, he cryed, be gracius vnto me, [...] Iehova For bursting out into these words, no doubt hee had, with a sweete fee­ling, apprehended grace. For wee should not be mooved to crie for the grace of GOD, for the fashion, and some light affection, but with the cry that is in the mouth, there should bee a deepe feeling thereof in the heart. For the godlie, no sooner seeke ear­nestly grace, but they get it as soone, their heartes being spred over, yea, with a moste sweete feeling thereof. Because I am become feeble] He subjoy­neth [Page 45] an argument of grace, The [...]au­ses of grace [...]ough [...] ▪ earnestly fought for frō his languishing & sik­nesse, as if hee should saye, O God, thou seest howe grieuouslie I am af­flicted with sicknes, therfore be gra­cious vnto me. Heale me ô Iehova] A­gain, he earnestly craueth mercy. This his frequent praier sheweth that hee had mightely wrastled with the sense of Gods wrath: for wee would not nakedly, A passio­na [...] repe­tition. and for a fashion (so as men vse to do) call for the grace and mer­cy of God, if we were touched with ane earnest sense of Gods wrath, but with a loude & doubled voyce, cal­ling vpon God, we would diligently endevour to escape out of that fee­ling: For it cannot be, that any man being oppressed with the wrath of God, can flie awaie, except God him selfe, as it were, stretching out his hande from the heauens, ease vs of that burthen of his wrath. Because my bones are altogether troubled] Hee re­peateth the argument, taken from his [Page 46] languishing and sicknesse, [...] parts of the ar­gument taken frō the lan­guishing. but being layde open in his owne partes. Now the partes thereof are these; the trou­ble of the bodie, & of the most firme and solide partes thereof: to wit, of the bones: then a troubling of the soule, be reason of the wrath of God seazing thereon: As if he should say, both is mine hole bodie troubled, & likewise is my soule troubled. Final­ly, nothing is whole in me. Men in­deed ar then in a good case, when the bodie being sick, the soule is touched & pricked with a conscience of sin. For this cause the bodie is outward­lie humbled by God, that the soule also may be inwardly humbled. For vnlesse in minde, wee rose vp against the heauens and God himselfe, what need were there of the casting down of the bodie? Therefore DAVIDS bo­die was humbled, that his soul might be humbled: For these things agree verie evil among themselues, a proud hart, & an humble body. And that is [Page 47] thought to be the most grieuous judgment of God, when the bodie being humbled, The most grieuous iudgement of God. God boweth not therewith & moveth by his Spirit the Soule vn­to repentance: and the very sicknesse itselfe is most desperate, when in the most grievous feeling of the bodie, the heart of any man remayneth in­sensible, without the feling of wrath, without the feeling of sinne, 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 sinne, then the af­flicted man roareth indeed like a Ly­on, as DAVID testifieth of himself. Psa. 32. 3. And he is no more able to turne himself vnto God, then a wilde beast vnto the man that striketh him. The comfortes that commonly are mini­stred to the sick, tend almost al to this end; that in sicknesse they be quiet, as concerning God, they be secure in [Page 48] respect of sin, they be at ease in con­sideration of heaven and hell: Bee of good courage, The stupi­ditie of the wis­ [...]. say they, remember not vppon death, but remember of the recovering of the health of the bodie. Then they commend the pa­tience and strength of the minde: but commend they that strength which proceedeth from confidence in Iesus Christ? Noe waies at all, but pati­ence is vnto them a fearce minde, proude and wrastling with that hand of God, which seazeth vpon the sick. Also, if in the meane time, any man make mention of God, & of his mer­cy in Christ, of sinne, of life & death to come, presently they receiue this speache, as a most heauie tale; and they cal it a melancholick cōmouing which serveth rather for the increase of the sicknesse, then for the dimini­shing thereof. But men should deale far better with any sicke man, if ane humbled, contrite, & dejected minde were recommended vnto him. For [Page 49] the minde being once caste downe, there is some place for repentance, & for the earnest craving of the grace of God. Our mise­rie, the ob­ject of Gods mercie Obserue this againe: DAVID in this place, to the ende hee might moue God vnto mercy, he setteth downe as it were to be seene before his eies, and amplifieth his miserie, so that in a maner it may be altogether seene of God. Mercie presupponeth miserie: Nowe to the ende that God may be mercifull, of necessitie wee must be first miserable. Wherefore, if any man would earnestly craue the mercy of God, of force he must pro­fesse before God that he is miserable. For every man may truly speake that of himselfe, to wit, that he is misera­ble of his owne natur; and that con­fession is aboue al things most accep­table vnto God, in whose sight it be­commeth vs not to compeare with an oftentation of our (I cannot tell what) Free will: even as if it were in the power of our nature, and it were [Page 50] but once to thinke of any thing that were pleasant and acceptable vnto God: The impi­ [...] of the Pelagians. for that were to detract from the grace of God in Christ Iesus, of which onely wee haue what-so-e­ver power wee haue to thinke well, will well, worke well. Neither yet a­gain, should we come forth in Gods presence, with the opinion of our merites and satisfactions: For they that seek righteousnes in these things they finde it not. The exam­ple of the Pharisee The Pharisee boa­sted of these things, but he returneth home vnjustified. Luk. 18. 10. Wee must come forth rather in Gods pre­sence, with that miserable Publi­cane, who having layde out his mise­rie before God, and founde mercie. Notwithstanding, the Papistes can­not see, nor will not see the misery of our nature, to the ende, that they might obtaine the mercie of God. Therefore, out of these thinges that haue bene spoken, it appeareth, that wee should lay our miserie open be­fore [Page 51] God. But how can it bee, that a­ny man can set before him the mer­cy of God, The deuty of the god lie in ob­teining the mer [...] of God. vnlesse he himselfe first know that he is miserable? Now to know that he is miserable, and that he may acknowledge his owne misery; it is not for the fashion, to professe that he is mortall, that he is a sinner, that hee is subject to many inconve­niences, when in the meane time, he feeleth nothing of these deeply in his minde, such are the confessiones of men commonly of themselues: But to acknowledge our miserie, is to feele at the very heart-roote, howe miserable thou art; it is to knowe in conscience thine owne sinne, with a serious dolour of thy mind. They are two-folde miserable, that see not their miserie. The two folde mise­rie of hi­pocrit [...] It is a miserable thing in the selfe, to bee a sinner, as a man-slayer, as an adulterer, &c. But not to see what great evill is in sinne, nor to be touched with no remorse of man-slaughter, and adulterie, &c. [Page 52] that is, to be miserable over againe. For such is the nature of that fleshly securitie, with which, as with a strong Apoplexy, men ar cast vp into a dead sleepe, so that they neither see nor feele any thing, while at length they be so wakened vp by some suddaine judgemente, that they never from that time foorth be at rest. Hitherto the argument taken from his misery hath bene amplified. Thou therefore, I Ichova, &c.!] The con­clusion of the depre­cation of the wrath. Now he concludeth the prayer, for avoyding of Gods wrath: But the conclusion is turned into a cōplaynt, for he cōplayneth that the Lorde hath remayned a good space turned away from him, as it manifest­ly appeareth of the petition follow­ing, in which he sayeth: Returne Icho­va] So then through the effect of the vehement sorrow, the whole sentēce is cut off, and it is a certaine holding vp of speech [Aposiopesis] But the complaynt is to be considered. DA­VID, as it appeareth, being destitute [Page 53] for a shorte space onely, of the pre­sence of his GOD, notwithstan­ding, hee complayneth so, as if hee were deprived for a long time and space of that sweete counte­nance of his GOD. The quiek feeling of the godly. How long] say­eth hee: Those with whome God v­seth to be present, they are scarseable to suffer his absence, yea, but for a moment: to them one houre is a yeare. In deede it appeareth so vnto them, especially if in the meane time they feele God to be angrie againste them. For of those secure men, I speake nothing, who never willingly looke vnto God, or at any time me­ditate vppon him. For how many are there in every place, who if they get libertie to enjoy this life, with a rea­sonable sufficiente plentie of these things, which belong to the sustenta­tion of this life, surely they woulde never desire to see neither another life, nor heaven, nor God. Oh howe deceivable is this fleshly security? for [Page 54] it perswadeth vs that there is in this life some happinesse, true quietnesse & peace with God, without Christ. Hitherto he hath concluded, the de­precation of wrath. Returne, Ichova] Now againe he earnestly craveth for grace. There newed, see king of grace. Returne (sayth he) O Ichova, de­liver my soule] To wit, saue me out of this present death, not indeed for my desert, but for thine own mere mer­cy and grace. Therfore he acknow­ledgeth the presence of God and his Favour, that it proceedeth not in­deede from any merite of his, but of the meere grace of God. And from thence it appeareth in that com­playnt, in which he quarrelled with God, concerning his long absence, that hee complayned not of anye wronge, as though GOD had dealt vnrighteously with him, other­wise then hee had deserved at Gods hand. For if Gods presence proceede of grace, surely Gods absence is not of any vnrighteousnes in God. And [Page 55] that is the difference, betuixt the cō ­plaints of the faithfull, and of the in­fidels. The com­plaints of the godly, and what they are. The faithfull complaine not that there is any wronge done vnto them by God, any otherwaies then they deserue at his hands: But whiles they complaine, they acknowledge that whatsoever thing is done vnto them, according to the will of God, is ever righteouslie done, and that they haue justlie deserved the same. More-over, they complaine & quar­rell with God, of a certaine sonne-slike feare, & of an vnvtterable desire of his presence: The com­plaints of the infi­dels. But the vnfaithful in cōplayning, they burst furth inaccu­sationes & blasphemies, they accuse of vnrighteousnes, in the mean God time they bring out their own righ­teousnes; also, their cōplaint 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 diligentlie [Page 54] it perswadeth vs that there is in this life some happinesse, true quietnesse & peace with God, without Christ. Hitherto he hath concluded, the de­precation of wrath. Returne, Iehova] Now againe he earnestly craveth for grace. Returne (sayth he) O Iehova, de­liver my soule] To wit, There newed▪ see king of grace saue me out of this present death, not indeed for my desert, but for thine own mere mer­cy and grace. Therfore he acknow­ledgeth the presence of God and his favour, that it proceedeth not in­deede from any merite of his, but of the meere grace of God. And from thence it appeareth in that com­playnt, in which he quarrelled with God, concerning his long absence, that hee complayned not of anye wronge, as though GOD had dealt vnrighteously with him, other­wise then hee had deserved at Gods hand. For if Gods presence proceede of grace, surely Gods absence is not of any vnrighteousnes in God. And [Page 55] that is the difference, betuixt the cō ­plaints of the faithfull, and of the in­fidels. The com­plaints of the godly, and what they are. The faithfull complaine not that there is any wronge done vnto them by God, any otherwaies then they deserue at his hands: But whiles they complaine, they acknowledge that whatsoever thing is done vnto them, according to the will of God, is ever righteouslie done, and that they haue justlie deserved the same. More-over, they complaine & quar­rell with God, of a certaine sonne-like feare, & of an vnvtterable desire of his presence: The com­plaints o [...] the infi­dels. But the vnfaithful in cōplayning, they burst furth inaccu­sationes & blasphemies, they accuse of vnrighteousnes, in the mean God time they bring out their own righ­teousnes; also, their cōplaint is made through the hatred of God, and de­testation of his presence, at which they tremble, and from the which, they altogether vtte [...]ly abhor. Therefore it is to be considered diligentlie [Page 56] of vs, that in the meane while, wee make our complaint, we put a bridle to our affections, least through their distemperature, they carrie vs so far forwarde, that wee 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 vs for that cause, because we are al in­clined thereto by nature, and it is a thing verie hard to represse & bring vnder commandement, our boyling affectiones, and filthie thoughtes. Wherefore we must labour continu­ally, that we speake and think of our GOD, with passing greate reve­rence and holinesse. For in death there is no remembrance of thee.] This is the other reason of the petition, The other reason of the petiti­on from Gods glo­rie. from the glorie of God himselfe: For as that former reason was from our owne miserie, in the third and fourth ver­ses, so this latter is from the glorie of God, which through this present e­state [Page 57] of DAVID, appeareth to be cal­led in question. Lord (saith hee) in death there is no remembrance of thee] Therefore keepe me aliue. The cause wherefore the godly liue awhile vpon the earth, be­fore they [...]lit hence to the lord For this cause, God will haue vs to liue in the land of the living, and as it were, to liue as strangers absente from the Lorde, that first through faith wee might worship him, in his sonne Ie­sus Christ, in this life, before wee ful­lie enjoyed that his presence, in that other. Every one of the godly, know­ing this, they desire to bee preserved for a time, yea, euen in this life, for this end in speciall, which the Lorde himselfe hath appoynted, and as the Apostle speaketh of the creatures. Rom. 8. 20. not so much after their will, as after his owne will, who will haue them for a time to be pilgrimes absent from their Lord. Therefore so oft as we see the Saintes so earnestlie to desire this life, and the preserva­tion thereof at Gods hands, we must not thinke that this is done by them, [Page 58] for this cause that they even delight so much in this life, The cause why the godly de­sire to re­maine in this life. or that they ab­hor this bodely death, but rather that they earnestly desire to glorifie their God among the living, and to ex­alte his militant Church & kingdom vpon the earth, & they desire not to [...]itte from thence, while they haue wonne some vnto Christ, and as it were, by stretching out their hande, they carie them vp with themselues into the heavens. For this present life is chiefely to be consecrat to God, & Gods affayres: Yea, and this is the cause why Ezechias tooke death in so evill a part, denunced vnto him. Esa. [...]. And this also is the cause, where­fore Paule, when otherwise he choo­sed rather to s [...]it out of the body, ne­vertheles, hee choosed rather to re­maine in the body, to the ende, that hee might propagat the Church of Christ, & might bring men vnto the [...]aith. Phil. 1. 23. 24. Finally, this was the cause, wherefore so earnestly DA­VID [Page 59] sought in so many Psalmes, the prolonging of his life. Psa. 30. & 88. & 118. Notwithstanding David in this Psalme, appeareth not so much to be oppressed with the sicknes of his bo­dy, as with the sicknes of his soule, & sense of the wrath of God. And ther­fore he is not so affraid of this bodely death, as of that spirituall casting off, yea, & that through the sense of the flesh, & part not renewed. Wherfore we may consider with our selues, that he spak of that eternal death, & of the burial of the hell, in which, no man will prayse God. Therefore you see that the godlie also, abhorre, and are affrayd for the bell; and againe, you see, that they desire life and salvation, not so much for their owne cause, as for Gods glories sake. For nei­ther DAVID in this place, somuch respecteth his owne life, and salvati­on, as the prayse of GOD, yea, and that specially troubled him, that being once cast out from the face of [Page 60] God, he should not at any time there after be a Preacher of Gods prayses. And this is a most sure evident of the salvation of the godlie, if they feele in themselues a desire and careful in­devour of gloryfiing God. For it is not possible, that that soule can bee deteined in Hell, which aspyreth to God, and to his glorie. I faynt in my mourning] Hytherto haue bene de­clared, The three reasons of the petition from a most grie­ [...]ous sen [...]e of misery. the two reasones of the ear­nest seeking of mercy. The firste, in the third and fourth verses: The se­cond, in the sixt verse. Now follow­eth the third, in the sevent and eight verses, from the dolour and feeling of a most grieuous miserie. Hee ex­presseth this sorrow diverse manner of waies: For first (he sayeth). I faynt in my mourning] Then, I make my bed (saith hee) all the night to swimme] Thirdly (saith he) I make my bed side to melt with my teares] I grant that these speaches are very excessiue: For in truth, neither made DAVID so much [Page 61] as his bedde to swimme, neither yet melted hee his bedde-side with his teares: notwithstanding, the inward dolour of his mind was no les, then are those externall thinges which are here spoken of. For out of all questi­on, if it could haue bene possible, that DAVIDS eies had bene capable of so many teares, as had bene sufficient to haue made his bed to swimme, or to melt his bed-side: surely there was such a great sorrow in DAVIDS hart, as had bene sufficient to lowse them, and to powre them out: and certain­lie DAVIDS bodie in verie deede, was almost consumed, and as it were mel­ted with that sorrow. For to speake this once, of this griefe of DAVID, this is first manifest, that it was not so much contracted, by reason of the bodely sicknes, with which, notwith­standing, hee was most heavily op­pressed, as it was indeede, by reason of the feeling of the wrath of God, & those terrours of hel, the which grief [Page 62] indeed is the greatest that can [...] i­magined, & none is to be compared vnto it. Then DAVID was such a one, who now before had oft tast­ed how gracious the Lorde was, as PETER [...]peaketh. Yea, and hee him­selfe at this same verie time, was not altogether voyde of all feeling of his mercy. And therefore it came to passe, that he tooke this wrath of the angrie GOD, in so evill a parte. For it is sure, that howe much the more greater the experience of the mercie of God be, so much the more doth any man take in evill parte, the wrath of God, and he is the more in that respect troubled through the offence of so mercifull a Father. And for these causes, From whence proceeded the greate fear of the Saintes, who other waies wer indued with a sin­gular cou­rage of minde. the aunciente holy men, otherwise indewed with excellente courage and strength of minde, when they came before God, they vtter a most effeminat softnesse and dejection of minde. There was no man of greater courage of mind [Page 63] then David, notwithstanding at this time, he was altogether powred out as it were in teares, for that invinci­ble strength of mind is not otherwise to be vttered, when wee haue to doe with God, and with his wrath, for what other thing els would this bee, then to harden our heart against the hand of God, humbling vs? And that we haue not experience of this grief in our selues, which David, as he hath vttered in this Psalme, sayeth was in himself, the cause is this stupiditie of our hart, & this fleshly security, with the which wee are also cast vppe into dead sleepe, that we feele nothing at all: But if wee were lightly touched with those terroures of everlasting death, then indeed we should be ear­nestly grieved, & it would appeare no marvell vnto vs, that such a bold man vtherwaies of courage, was of so de­jected a mind at this time. Wherfore we must continually tak pains to cast off the deadly so pour, which crepeth [Page 64] vpon vs day and night, perswading our selues, finally ever of that, if wee judge not our selues, we shalbe puni­shed of the Lord, & some one judge­ment or other, being sent out vpō vs, we shall be wakened out of so deadly a sleepe. Mine eie through indignation.] Hee persisteth yet in the amplifying of his grief. The am­plifying of the griefe. Mine eie (saith he) through indignation is consumed] That is, ac­cording to my judgemente, through the wrath, whereby he is cōmoved a­gainst his enemies, as the wordes fol­lowing appeare to make manifeste. Mine eie (saith he) waxeth old, because of all mine enemies] To wit, for al those that in the minde of an enemie, ob­serue me, they insult vpon me, being cast downe to the earth, and triumph as it were over mee: for the wicked vse to rejoice at the calamities of the godlie, and to insult vpon them, be­ing throwen downe, for that end in­speciall, that if it bee possible, they may driue them to desperation, [Page 65] while they perceiue that their hope is mocked at: For this is a most grie­vous sort of persecution, when this is cast vp in their teeth, that they haue in vaine hoped in God, and that they haue beene, as it were, beguyled of God, to whome, notwithstanding they haue so much trusted. Out of all question, DAVID suffered this kinde of tentation at this time. DAVIDS sik­nes of his body was grieuous, the feeling of the wrath of God was hea­vier: but this mocking of his enemies in his miseries, increased exceeding greatly, that griefe which proceeded from both. The wic­ked haue no matter of reioy­cing, spe­cially in the afflic­tiones of the godly▪ The wicked therefore re­joyce at the afflictiones of the godly, when in the meane time, they haue no cause to glorie. But the godly in­deed haue matter to rejoice in, when they see the wicked humbled; for with the casting downe of the wic­ked, the deliverie of the godly is con­joyned: But contrariwise, there is no solide and true deliverance of the [Page 66] vngodly, when the children of God are afflicted. The wicked indeede ap­peare in their own sight to be happy, and to liue more at liberty, when the godly are dejected: But to speake so, there shall not be a final deliverance. Wherfore if we wil speak truly, there is no cause of rejoycing to the wick­ed out of the aflictions of the godly, neither shal so many victories gotten over the professours of the Gospell, profit the Papists one haire, which a [...] daily brought to our eares by mens speeches, out of those nations, whom the Lorde, for the cause of religion, exerciseth this day. For there shall re­maine a Church to God vppon the earth, even vntil the second cōming of Christ, albeit al the Kinges 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 manie Wolues, cirkling them round about. But suppose that the Church of God [Page 67] were altogether at one time taken out of the earth (which the vngodly would wish with all their heartes) would the wicked be for that cause the more happy? The [...] ­ [...]eame greate m [...] ­sery of the vngodly. Doeth this worlde stand because of the wicked? is this interchanging of daies and nightes, by reason of the vngodly? Doeth the earth bring foorth her fruits for the wickeds sake? No verely: for al those thinges come to passe, because of the godly, An exam­ple. & Church of God. But if there were an final accomplishment of the Electe, there should not bee a place found, for any of the wicked vppon the whole earth. What cause there­fore haue they of rejoycing & glory­ing at the afflictiones of Gods chil­dren. The Lande of Palestina, which was ever an enemie to the people of the Iewes, rejoyced sometime at the afflictions of the Iewes: but what sai­eth God vnto them? Reioyce not, O thou whole Palestina, because his rodd [...] that stroke thee, is broken. Esai. 14. 21. [Page 68] that is, because the power of the king­dome of the Iewes is diminished and broken: As if the Lorde should saye, Thou hast no cause to rejoyce, O Pa­lestina, concerning that matter. Which thinges, seeing they are so, surely so oft as wee daily see those men that are glad at the afflictions of the Churches of France, and rejoyce at the comming of the Spaniardes into this Ile, to overthrow this purity of the Gospell which we professe, & who laugh, as it were, in their sleeue at those things: While we see, I saye, those fine-ones, wee haue no great cause so much, neither to envie their prosperitie, nor theirs whom they fa­vour, as we haue cause to pittie their miserie, and to be glad for the happi­nesse, that shall one daye come vnto the Church. Christ [...]ayth, Ioh. 16. 20. Verely, verely, I say vnto you, yee shall la­ment and mourne, but the world shall re­ioyce: ye shall bee heavie, but your sorrow shall be turned into ioye. Againe, Matt. [Page 69] 5. 4, Blessed are they that mourne, for they shall receiue comfort. And againe, Luk. 6. 25: Woe be vnto you (sayeth he) that laugh, because ye shall mourne and weepe. Out of which words wee obserue, that this is a necessare interchanging, that those that now mourne with the Church of God, shal laugh with her for ever, after this life: But those who nowe laugh in the miseries of the Church, shal mourne and weepe for ever after this life.

The other part of the Psalme. the heavi­nesse of the godly is turned into joy, they cas­ting down into confi­dence.

DEpart from me] Hitherto the first part of the Psalme hes bin con­sumed in petitiones, now followeth the other, in which DAVID in an in­stant, [Page 70] having fe [...]t that grace and favo­rable good will of God, which hee craved by a turned speech, he glory­eth against his enemies. That thing is worthie of consideration, to see how hastely the alteratiō is made from the sense of the feling of Gods anger, into the feeling of his vnspeakable mercy even when he was wrastling with the wrath of God. But now hee is lifted vppe, through the confidence of his mercy. Any godly man being op­pressed with Gods anger, and ca­sten down as it were to the low hells, sooner nor one can speak the worde, is lifted vp vnto the heavens? This is to bee attributed to God, and to his mightie power, who with one blenk of his eie, is able wounderfully to de­liver his owne. DAVID in an other place. Psal. 30. 6. hath expressed this suddaine change thus; When he hes bin but a moment in his wrath, of his gracious good wil, life is present: he maketh mourning to lodge in the [Page 71] [...]vening, but in the morning com­meth singing. Then it is worthie of the consideration, to see after what maner in that same Psalme, he decla­reth this sudden alteration, by his owne experience. O Iehova▪ through thine owne gracious good will, thou haste placed strength vppon my Mountaine, therefore, I sai [...]e in my rest, I shall not bee mooved for ever, but when thou hid thy face, then I was troubled. Then he sub­joyneth: O Iehova, I cryed vnto thee, and therewith I prayed vnto Iehova. And hee addeth a little thereafter, Thou hast chaunged my mourning in­to a daunce, thou hast lowsed my sack­cloath, and girded mee with reioycing. There is none of all the Godlie truelie, who shall not suddainelie, and besides their expectation, feele some comforte, if they in their mi­sery, earnestly seeke for the mercye of God. For God sendeth away with rejoycing, those that come vnto him with confidence & heavines, which [Page 72] whosoever hath but once felte, they prefer it before all the kingdomes of this worlde. Wherefore, whosoever complayneth that hee is destitute of true cōsolation, let him lay the wight vppon himselfe, and not vpon God, because he commeth not vnto God with true faith, & let him seeke mer­cy, which if he had sought, surely he had felt it suddainlie, and vnlooked for. But to returne to DAVID againe, he being strengthned beside his ex­pectation, he turneth himselfe to his enemies, and hee gloryeth after this maner against them. Depart from mee (saith he) all ye workers of iniquitie] He calleth the hypocrites, as appeareth, the workers of iniquity, which when they beare a deadly hatred within, notwithstanding, in outward shewe they pretende friendship, whome DAVID, Psal 41. 6. and thereafter at length described. So by workes of iniquitie, hee vnderstandeth hypo­crites: As if after this fashion he had [Page 73] spoken vnto them: yee come not to visite me with any wel-willing mind, but with a deadly hating heart, that ye may take pleasure in mine afflicti­ones, and may tryumph over me, be­ing cast downe to the ground▪ but ye ar deluded in your hope: Therefore departe from mee. The gro [...] of holie glorying Then hee layeth downe the ground of this glorying confidence of grace sought and ob­tayned, & he vttereth out this thrise. Iehova (sayeth hee) hath heard the voice of my weeping] Then: Iehova hath heard my deprecation] The third, Ie­hova hath receiued my prayer.] This-three fold repetition proceedeth ou [...] of question, from that firme appre­hension of grace, which he had spo­ken of: For in the heart aryseth glad­nesse of the feeling of the grace. And the heart being nowe sprinkled over with joy, no man is able to restrayne himselfe, but he will burst forth into a commendation of the grace, which he is not able also to commend over­much. [Page 74] For wee would not speake so rawlie & so coldly of grace, as we vse, if that grace of God which is in Iesus Christ, were firmely apprehended of vs. Also, this is worthie to be marked in this place: DAVID a little before, while he wrastled with the wrath of God, he wrastled also with the ten­tationes of his enemies, and hee was not a little trobled therwith: but now being lifted vp through the confidēce of grace, he is so far away from that that hee is troubled with the injurie of his enemies, as that he also secure­lie gloryeth against them. A man be­ing once placed out with the grace of God in Christ, and being troubled by the wrath of God, hee is there­with laid open to a thousand tentati­ons, he is crossed with all things, yea, the most meane, he invieth, hee fret­eth, he feareth, yea, he is not far awaie at some time from that estate, to bee driuen into desperation: But retur­ning againe into favour with God, [Page 75] and getting confidence, hee obtay­neth therewith also, that security of minde, whereby he gloryeth against all thinges. Wherefore, there is no­thing more blessed then that peace and reconciliation with God, which is by faith in Christ Iesus, who only is the maker of all our happinesse and peace, whose sacrifice being once looked vppon, the wrath of God a­gainst vs is pacified, and therewith also the consciences of the beleevers are quieted. Let them he ashamed, and greatly troubled.] Hitherto the groūde of the glorying hes ben layde down, to wit, the confidence of Gods mer­cy in Christe; now hee returneth to that begun glorying. Let mine enemies be ashamed (saith he) & let them be gret­ly troubled] The meaning is, The ac­compli­shing of holy glory­ing as if hee 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 disapointed hope [Page 76] Hope maketh not ashamed. Rom. 5. 5. Then being ashamed, sayeth hee, let them be greatly troubled: as if hee should say; being frustrate of their hope, and ashamed, let them feele so much trouble in minde, of their dis­appoynted expectation, as they haue received rejoycing of my destructi­on, which they hoped for. For sor­row and vexation of minde, follow­eth vppon shame, as shame followed vpon disappointed hope. Then he adjoyneth: The suddaine rejoycing of the godly, & sorrow of the wic­ked. Let them returne ashamed sud­denlie] As if I should say, they came for this ende vnto me, that with an e­nemies minde, they might narrowly marke mine afflictions, and that they might tryumph over me: But nowe let them returne, let them returne, I say ashamed, because of their frustra [...] hope, yea, and that suddenly: and as I indeede in a moment, beside expec­tation haue felt grace & deliverance, so let them likewise in a moment be ashamed. Marke therefore, as the god­lie [Page 77] are suddenly, and beside expecta­tion, lifted vp through the feeling of Gods grace & deliverance: so shame taketh hold suddenly vpon the vn­godly, and after shame sorrow, and of that chiefely consisteth shame and dolour, in that they see the godly be­side their expectation, lifted vp and delivered: For this will be the chiefe part of the confusion and sorrowe of the reprobat, in that day of the com­ming of the Lord, that these, whom they some-time sought to destroy v­pon the earth, and had perswaded themselues, that they were vtterlie destroyed out of the worlde, so that there-after, there should bee no re­membrance of them, at any time v­pon the earth; That then, I say, they shall finde them in a momente, and suddenly glorified, beside their hope and expectation, they themselues, & the whole worlde looking on. One objection resteth to be lowsed: what▪ is not this the part of foolish and am­bitious [Page 78] men, so to glorie against their enemies? I answere; The godly glo­rie, and the wicked do glorie, but af­ter a diverse manner. The wicked glory, trusting to their own strength, to their counselles, to their riches; finallie, to the arme of men: But the godly reioyce, leaning onely to the presence and grace of GOD. And this is none other thing then to glo­rifie God, which, what other thing is it, then to vtter out that inward con­fidence in God, yea, and that in the face of the enemies & mockers themselues, who moste earnestly travell to this ende, that they may separate vs from that loue in Christe▪ that they may together at one time, extinguish all that feeling of his grace, Of which PAVLE speaketh, Rom. 8. 38. Who shal separate vs from the loue of God in Christ? It is true indeede, that the vngodly also vses to vaunte of the favour & grace of God. So the Papists this day vaunt of Christ, when in the [Page 79] mean time they persecute christ in his mēbers: even as Paul spak, of the Iews Rom. 2. 17. that they gloryed in the law of God, yea, even when they [...]ās­gressed the Law. So we read that blas­phemous Rabschake, vaunted also a­gainst Hierusalem, that he came none otherwaies to destroy it, then leaning to the commandement of God him­selfe. 2. King. 18. 25. The vngodlie dreame that the grace and favour of God belongeth vnto them, when notwithstāding, in the meane time, the wrath of God continually persueth thē: but at length it shal appear, that this glorying of these men was vaine, howsoever for a time al things appear to prosper according to their hart [...] desire. At length also it shal appeare, that the glorying of the children of God was not in vayne, how-so ever it appeare vnto the wicked in this worlde to bee vayne. For our hope, (as PAVLE sayeth,) shall never make vs ashamed, but at length it shall [Page 80] be crowned with glorie and immor­talitie, in that glorious comming of our Lorde Iesus Christ, To whome with the Father and the holy Spirit, be all honour and glorie, Amen.

[Page 81]The first part of the Psalme a petition of preseruing

PReserue me] The first parte of the Psalme is a petition: also hee see­keth his own preservation, whereby indeede he would signifie, that hee was come into some daunger, & that he was layd open to some perill, ei­ther through Idolatrie, or through some other cause. For, for this cause he hes his recourse vnto God, being a suppliant, From his confidēce leaning vnto Christ. and hee craved that hee would saue him. Preserue me] The reason of the petition is from his confidence in God, whereby surelie hee embraced God, in this present dan­ger in his heart, in Christ Iesus. DA­VID therefore being about to present himselfe before that judgement seate of God, and being about to seek his salvation and preserving, he dare not be so bold as to come forth in Gods sight, vnlesse first hee be cledde over with Christ, and with his righteous­nesse: For this is to beleeue in God, or that he had his recourse vnto God. For there was none other way at any [Page 82] time to compeare before God, no not to the best Kings themselues, ex­cept by faith in Iesus Christ, without the which, no entrie was every yet made open vnto GOD. By whome, sayeth the Apostle, We haue entrance by faith in God. Rom. 5. 2. O my soule thou sayest] By a converted speech, he turneth him to his owne soule, and bringeth her in testifying with him of that faith, which hee himselfe be­fore professed, and seeking therewith his owne preservation. Thou sayest to Iehova] saith he; As if he should say, Thou, O my soule and conscience, testifies with me, that I truly and sin­cerely professe that, in that I say, I be­leeue in God: For if the soule beare not witnesse with vs within, and say as it were, Thou art my GOD, our mouth in vayne professeth outward­ly faith in God; it sayeth in vayne I haue my recourse vnto God: Ex­cept wee beleeue with the heart to righteousnesse, the confession of the [Page 83] mouth profiteth nothing to salvati­on: Therefore DAVID bringeth in his soule beleeving, & testifying with him before God, that thing which hee before himselfe had confessed in mouth: but what saith DAVIDS soule? Thou art my God] He acknowledgeth the Lord Iehova: But he seeth him not as it were then a far off, but draw­ing neere vnto him, hee sweetly em­braceth him: which thing is proper vnto faith, and to that particular ap­plying, which we say to bee in faith. He embraceth him, I say, when hee sayeth. Thou art my Lord] And from thence followes that, that DAVID himselfe nowe before had sought. Preserue me] For the soule of DAVID sought the same thing, which hee himselfe had sought before it. But this petition of DAVIDS soule, is not expressed in this place. Good com­meth] Ane preventing of an objecti­on of that vnderstoode and suppres­sed petition of DAVIDS soule; for [Page 84] God might haue objected; The pre­uenting of an obiectiō & the grā ­ting of the godly soul humblie looking vpon the maiestie of God. To what ende should I preserue thee? What good thing can come vnto mee from thee? DAVIDS soule answereth first by a graunting, Good commeth not from me vnto thee] As if hee should say: I grant that, that my life can no wayes be profitable vnto thee. For it is necessary, that our faith, to the end it may quiete the selfe, in the alone mercy of God through Christ, very humbly and soberlie esteeme of the selfe: and it behooveth every faithful man so to leane to the alone grace of God, & merit of Christ, that in the meane time, he be vtterly estranged from all opinion of his deserving, & that he acknowledge, after that hee hes done all things that he is able to do, to the glory of God, that he is no other thing, but an vnprofitable ser­vant. But the truth of this sentence is to be weighed of vs, least there be a­ny who would think that DAVID hes not spoken earnestly, and from his [Page 85] heart, A more d [...] ligent consideration of Davids cōfession. but for the fashion and dissem­bledly. God therefore (according to the perfection and exceeding greate felicitie which he is in himself) is not helped nether on th'one side or other by our wel-doing: neither yet is hee hurt any way by our evil doing: man himself, is either helped by his owne well-doing, or his hurte, by his evill doing. For in that consisteth our feli­citie, that wee glorifie God. Againe, in that we ar miserable, whē we giue not vnto God his owne glorie, yea, or then when wee dishonour him, so far as lyeth in vs: which thing, this rejoycing which wee feele through the conscience of obedience; and a­gaine that griefe, which wee feele through the conscience of disobedi­ence and rebellion, Rom 7. [...] The cor­rection of the gran­ting. is able ynough to testifie. O miserable man that I am (saith PAVLE) Who shall deliver mee from the bodie of this death! To the holy ones.] The other parte of the aunswere by way of correction: as if he should say; [Page 86] albeit no good thing can come vnto me from thee: Nevertheles, O God, preserue me with the Saints that are vpon the Earth, that is, in favour of the Church fighting in the worlde, that I may at least be profitable vnto her: Therefore, albeit nothing can come vnto God by our doing well, notwithstanding, we must not think that our good workes are vnprofita­ble: For a man may be profitable to a man, & the most contemptible may serue for some vse to any the moste honorable; as in mans bodie the foot may bee profitable vnto 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 au­thoritie: they are bound also by their office to bee profitable vnto others; but especially, vnto the Church of God: of which thing we reade, that Nebuchadne [...]zar, Dan. 2. 30. (otherwise an Hea­then King) was admonished by Da­niell: [Page 87] that christian Princes might vn­derstande, that this is so much the more to be required of them. To the excellent] Those whom he called ho­lie 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 onely by the Princes, but by the basest sort of men. Not-with-standing the holye ones, whatsoever the world think of them, remayne excellent glorious. Dan. 7. [...] Daniel, in the same signification, calleth it the Church of the high Saincts, that is, of those that are Predestinate and ordained, to all moste excellent high things, & to life everlasting. In whom] This is the fountaine of that good thinge, whereby hee is to indue the Saints, to wit, the delighting in them, as loue and favour. For wee profite in vayne, either the Church, or anie member thereof, except we loue. 1 Cor. [...] If I shuld spend al my goodes (say [...] PAVL) [Page 88] in feeding of the poore, and had not loue, I were nothing. Wee may be indeede steidable vnto others, but without loue we cannot bee steidable to our selues, neither doe we any thing that is acceptable vnto God, in respect it commeth not from a sincere & sanc­tified heart. Why the godly de­sire to a­bide in this life. Moreover, mark here also the cause wherefore godly men de­sire to abide for a while vppon this earth: and verely it is the pleasure that they tak in the fellowship of the holy ones; for whose cause they would liue some-what longer, that they might promooue them to the knowledge of their salvation, and might preserue some of them, before they depart out of this worlde. For they shall haue a farre more greater delight in their God, in that other life. It is good for me (saieth Paule) if I depart hence, Phil. 1. 23. [...]. but it is not so for you. If therefore chiefelie the loue of this world, or of those things which wee see therein, tyeth vs al-to-gether, so [Page 89] much to this worlde, surely we are more then miserable, yea, in the greatest abundance of all thinges of this world.

The other part of the Psalme an holy glo­rying.

THey multiply their sorrows] The o­ther parte of the Psalme: The glorying; having received some com­fort of the preceeding rejoycing. For never man yet at any time came in vayne to God in Christ. And having as it were compared that his happie estaite, with the estaite of Idolaters, hee pronounceth and exclaymeth, that in respect of him, they are as it [Page 90] were but miserable caitifes. They mul­tiplie their sorrowes (sayeth hee) who giue in dowrie to a stranger] That is, who giue in dowrie any thing to a strange God and Idole, that is, who joyne them selues in mariage with it, having complcitlie payed a greate dowrie. The fruits of idola­ters. For it can scarcelie bee vtte­red, how many things Idolaters rash­ly lavish out vpon their Idols: And what commoditie get they thereby? Surely, no solide and true joye, such as David felt of that his mariage with the true God, but sorrow onely, and all kinde of miserie. For superstition is ever conjoyned with a trembling of the soule. For what thing is able to establish the soule of man, but God onely? The Papistes promise peace and securitie to others, which not­withstanding they themselues enjoy it not. Obserue then in this place, how soone soever any man hath felt that joy, which proceedeth from the true God, then all those appeare mi­serable [Page 91] vnto him, who having le [...]t the true God, haue their refuge to idols; For then he perceiveth wel ynough, what the miserie of Idolaters is, after that the eie is enlightned with that light, which proceedeth from the face of God. And surely that is hee, who may onely judge aright of the misery of man. The Idolaters them­selues are blinde in their owne mise­rie. There are also other men, who o­therwise profes God in their mouth, neverthelesse, they feele not in their heart that solide joye, which procee­deth from Iesus Christ, whose judg­ment many times concerning Idola­ters, is corrupted. Of these I speake, whom you may see everie where, to admit into their companie, without any kinde of difference, whatsoever sort of men, whether they bee true Professoures, or the enemies of the Croce of Christe, such as are the Pa­pistes this day: Then to speak it once in a word; ther is no man a right judg [Page 92] of the miserie of Idolaters, but hee who hath himselfe felt in times by­gane, that happinesse which is in the true and onely God. The drink offerings of idola­ters. I will not offer them drinke offrings] As he had before pronounced Idolaters to be misera­ble, through the sense of that joye which he had felt of the true God, so now he professeth, that he will haue no societie, either with the Idolaters themselues, or with their Idols: and he sheweth 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 custome of the profane Gentiles, which sa­crificed, even with the bloud of man not only against the law of God, yea, but against humanity it selfe. I wil not tak vp their names] This is somewhat more, then that which he saide 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 commandement ex­tant. [Page 93] Remember not vpon the name of strange gods, neither let it be heard in thy mouth, Exod. [...]. whether it bee in ane oath, or in familiar commoning. Of this you haue an example, in this place, & a promise in the Prophet Ose. 2. 17. Therfore there is an vtter dete­station that DAVID professeth, yea, a­gainst their very nams. But if any man will most intirely considder, that mi­serable estate of idolaters, & then will be touched therewith, with some sense of the true God in Iesus Christ, surely that man will al-to-gether, ab­horre with DAVID Idolaters, and I­dolatrie, yea, and their very names will be abhominable in his [...]ares: 2. Co. [...] For what fellowship is there betuixt light & darknesse? Nor yet surely, would ther be so many founde amongst vs, who woulde receiue so willingly these Pestes & messengers, sent out by the Anti-christ, which are sente over to this country, to overthrow that puri­tie of the Gospell, which we profes. [Page 94] Iehova is the portion] After that he hes declared the miserie of Idolaters, The hap­pines of the godly opposed to the mi­serie of i­dolaters. and had therewith professed, how far dis­agreeing hee was from them: Nowe hee sheweth his owne happinesse, which he obscurely setteth againste the miserie of Idolaters. There is ma­ter ynough furnished vnto vs, of glo­rying of our happinesse, who wor­shippe the true GOD, according to his Lawe, when-so-ever we looke vppon those miserable men, who followe a strange worshippe: and surely this would haue the owne vse this day, if any man would care­fully, look vpon that miserie; but ve­rie few there ar which do this thing: whereby it commeth to passe, that they are neither mooved with their owne miserie, nor with their owne happinesse. God the heritage of the godly. But let vs consider more diligently the wordes. Iehova (sayeth he) is the portion of my steeding] First, he gloryeth of his heritage: and hee calleth Iehova himselfe his heritage. [Page 95] For it is necessarie, that wee be firste participant of God himselfe, accor­ding to the promise in the covenant, I will bee thy GOD: Then that all his benefits in Christ Iesus may be com­municated vnto vs, as ar remission of sinnes, righteousnesse and life everla­sting. Then secondly he gloryeth in the assurance of that his heritage, yea & that by a turned speech vnto God. By which thing indeed wee are war­ned, that when we glorie, we should turne our eies oft to GOD, that the confidence which proceedeth from the sight and presence of God alone, might be the more. Thirdly, hee glo­ryeth in the pleasantnesse of his he­ritage. The lines (sayth hee) are fallen out to me in pleasant places] That is, the heritage, which is divided and assig­ned vnto mee, as it were by lines, hee fallen vnto mee in pleasant places. Cōcerning lines, look Moses. Fourth­lie and last, [...] he gloryeth, in the fairnes agreeable with his heretage, & (that [Page 96] I should so speake) proportionable thereto. My possession (sayth he) is faire for me] That is, the fairnesse thereof, aunswereth to mee in proportion: Then to speak of this matter sūmari­ly: DAVID glorieth in his inheritāce, and in the thing conjoyned with his inheritance. The vse of the doc­trine and of the spirituall joy. All these wordes of DAVID, are greate and weightie, and they manifest a very great feeling of God in Christ, and of that everla­sting life, which being covered vnder these words, was in DAVIDS soule, yea, surely they manifeste a greater sense, then ar conteined in the words themselues. For that joye of faith, as Peter thinketh, [...] Pet. 1. 18 is vnutterable & glori­ous: Then their greater was the fee­ling, then the wordes, but the matter it selfe, and the substance of the re­joycing, is greater then all sense, whereof we al ar not capable. Wher­fore, those so weightie words of Da­vid they manifestly declare that joye which wee shall feele in the life to [Page 97] come, and which indeede shall bee wounderfull. Therefore wee must travell diligently, that when we read those things, which are vttered forth here by DAVID in this Psalme, that we therewith feele some like sense of joye in our selues, and let vs reason with our selues, out of those same words, that that joy shalbe incom­prehensible, which we one day shall fullie attayne vnto, when our Lorde Iesus. Christ shall be made manifest vnto vs in that his second comming, and when we shall see him, how glo­rious he is in himselfe.

The last part of the psalme.

I Will blesse Iehova] The third parte of the Psalme, The blessing. Having now felt that his happinesse in Ieho­va, DAVID bursteth foorth into a blessing, that exceeding great joy, to wit, which proceeded from God, re­dounding to God againe, the author thereof: For the prayse and blessing of Gods 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 joye, whether it be more or lesse, there is also some blessing, whe­ther it be more or lesse, to wit, accor­ding to the measure and quantitie of [Page 99] the joye. But in the heavens, where there shall be a perfite rejoycing, the blessing shall be perfite and continu­all, both day & night, & without in­termission, Apoc. 4 [...] we shal say, Holy, holy, holy, Lord God almightie. Who counselleth] Here followe the argumentes of the blessing, from the benefites of God toward him. For after that once the rejoycing of the heart, hath lowsed the tongue to prayse God, then there shall lacke no matter of prayse. The benefites of God are of two sortes, partly, they belong to this presente life, as the counsell of God, in seeking the weill of his owne, and a certaine vnmoueable stedfastnes, in this verse, and in the verse following: partely, they belong to the life to come, as the resurrection, as everlasling life, from the ninthverse to the end of the Psalme. Then this is the first argu­ment of blessing, in that he hath God to be his counsellor. Who councel­leth me (saith he) that is, which thing [Page 100] hee hath not once spoken in the 2 [...]. Psalme nor elsewhere. Who teacheth me his waies.] Now hee taught DA­VID his waies, whilest he enlightned his minde to this purpose; that hee might see those things, which were acceptable and pleasant vnto God. Hee taught him also his waies, when he directed his hearte to follow out those things, which were acceptable to God. For such is the blindnesse of our mind, as concerning good things and that are pleasant in Gods sight; also, such is the frowardnesse of our heart, that vnlesse the Lord put to his owne hand to enlighten, reforme, & make vs new over againe, we cannot so much truely as thinke one good thing. Wherefore, whosoever wil do any thing aright, and with commen­dation, of necessitie hee must haue God to be his counsellour: Moreo­ver, Kings ar warned to do this chief­ly, by the example of King DAVID who vsed not to come out into the [Page 101] coūcel, with the nobilitie of the king­dome except hee had first consulted with his GOD. In the nights] Hee sheweth the time inspeciall, when God gaue him his counsell: as if hee should say, Not onely in the day, but also in the night hee gaue me his ad­vise: That is, there is no time in which he doth not coūsel me. Of the which, it appeareth that David, being a man otherwise distracted in the nights, with diverse cares & tentations (as he was indeed that man who was a type of Christ; & his afflictiōs & tentations wer figurs in special of the afflictions & tentations of Christ that were to come) it appeareth, I say, that hee be­ing so distracted, was accustomed in the night by prayer, to haue his re­course vnto God, and to vse him as it were in his hard affayres, to bee his counseller, whereby also it came to passe, that as he testifyeth of himselfe in an other place, when being over­whelmed altogether in anxietie and [Page 102] trouble oft, he went to bedde in the evening tyde, yet in the morning he arose out of bed joyfull, & as it were altogether sprinkled over with glad­nesse. Nowe this was not done for a­ny other cause, then that he had God to bee his counsellour, even in the night. It is a grieuous & heavy thing indeed, if any man be deprived in the night, of this bodielie ease, & bodely senses, which are wearied nowe the whol day long, by hearing much, see­ing much, & handling much, &c. But that is farre more grievous, if any bee not onely deprived of that rest of the bodie, but also in the meane time be distracted with diverse cares and thoughtes of the minde. This is for the most parte the cause of those fa­sheries in the night, that so fewe in their troubles, haue their refuge vnto God, and laye them not downe as it were in his bosome; but they had far rather without God, fight & wrastle with their fasheries and cares, where [Page 103] by it commeth to passe, that they are more and more disturbed with the selfe same cares. Yea my reines instruc­ting me] He sheweth the manner whereby God gaue him counsell: & it is by the holy spirite, which hee vn­derstandeth by the name of reines. Also, the reynes are put metonymi­callie for the thoughts, whose seate the scripture maketh the reines. Then David sheweth the way, Psal. 7. 1 [...] ▪ not any ex­traordinary wayc, such as was that, which was, by vision, by dreames; but the ordinary, which was by the word of God, vpon the which, Dauid out of all question oft meditated, Psal. 1. [...] & that through the holy spirit, working by the word. Then the caus wherefore we waite not for God to be presente with vs extraordinarily; and that he speaketh not with vs face to face, ei­ther by day or night, let vs not think therefore, that it cannot be possible, that we vse him as our counsellor, be­cause this ordinary waye of dealing [Page 102] [...] [Page 103] [...] [Page 104] with God by the worde, and by his holy Spirite, is the over-farre best, as for examples sake, if any man being oppressed night and daye, with trou­ble of minde, wil meditate vpon that saying of the Apostle. Phil. 4. 6. Be not carefull in any thing, but in all things let your re­quests be shewed vnto God, in prayer and supplication, with giuing of thanks. If a­ny, I saye, will meditate vppon this, surely that man shall no lesse famili­arlie deale with God, neither shall be receive smaller comforte, then if hee spake with him face to face. I set Iehova alway before me] The seconde argumente of Gods blessing, The secōd argument of Gods blissing. from that benefite, whereby hee standeth immoveable and firme, yea even in this present life. I shall not be mooved] (saith he) For Dauid felt himselfe to be firme and stable in God, yea, in the middest of those commotions & troubles, whereby then hee was sha­ken. The self same thing feel the other godlie, when they haue their recours [Page 105] vnto God. So sayth Paule. Who shal se­parate vs from the loue of Christ? For he felt himself to be grounded & roo­ted in that loue of God, Rom. 8. [...] as he speaketh of himselfe in another place. Eph. [...]. 18. Notwithstanding, the same Apostle in o­ther places, felt himselfe grieuously exercised, even according to the out­ward man, as hee speaketh. But what speaketh he in the meane time of the inward man? We are afflicted on every side, yet are we not in distresse, in poverty, but not overcome in povertie: [...] Cor. [...]. 9. We are per­secuted, but not forsaken, cast downe, but we perish not. But the wicked when they are oppressed with adversitie, as they haue not their refuge vnto God, so they feele no stabilitie for them­selues in God. I grant indeed, at some time, that they appeare to themselues to be placed without the danger of al trouble, yet are they shaken altoge­ther, yea, with the least motion of af­fliction, how sone soever these helps faile, to the which they trusted. But [Page 160] let vs considder the groundes of this stabilitie. The first is this of which he speaketh, Iehova is at my right hand] As if he should saye, Iehova susteineth me, as he speaketh in another Psalme. But of this stabilitie, there is an high­er foundation. I set Iehova (sayeth he) alway before me] This is that con­tinuall confidence in GOD, Psal. 3. 9. which maketh him to be present with vs at all times. Wherefore whosoever will stand firmly in afflictions specially, let him seek for Gods presēce, & he who would haue the presence of God, let him apprehend him by saith: neither suffer him, so far as is possible, ever to departe out of his eies. The third argument of Gods blissing. Wherefore my minde reioyceth] Here followeth o­ther argumentes of blessing, taken from the benefites belonging to that other life, the resurrection from the dead, and everlasting life. For it is not sufficient, if wee looke onely vp­pon the blessing of this present life, except also we direct the sight of our [Page 107] eyes to the consideration of that o­ther life, and as it were, behold a far off those benefites moste excellent, which shall bee bestowed vpon vs in that other life. But of the whol graces of God in Iesus Christ, were tied on­ly to this life, surely all those thinges would be nothing, which be fall vnto vs in this life. If our faith & hope we [...] bounded in Christ, only for this life, we were miserable. If onely in this life, (sayeth the Apostle) wee had hope in Christ, 1. Cor. [...]. 19. of al mortal creatures, we were the most miserable. But if the form of spech is not to bee pretermitted, which he vseth in propounding vnto vs those two benefites of the life to come. For he maketh his preface in the ninthe verse, that he is glad & feeleth an ex­ceeding great joye to aryse from thē. Hee expounded not vnto vs after that manner, those former benefites of this life, neither vsed hee such a preface being about to speak of them so that thereof it manifestlie appea­reth [Page 108] that there was a greater joy of the soule, Two benefites of the blissed life to come hope of the glory of God & of our owne resurrection. yea, of the hope of the be­nefites, which shall be bestowed vpon vs in that other life, then of the pre­sent injoying of the benefites, which be fall vs in this life present. We glorie (sayeth PAVLE, writing the Epistle to the Romanes, and fifth Chapter, verse second,) vnder the hope of the glory of GOD. Behold, the gloryi­ing vnder the hope, of the bene­fites of that everlasting life to come. The Apostle also warneth vs, that there is ane exceeding greate com­forte, yea, of the speeches which are vttered in conference, concerning that glorious resurrection that is to come. Thes. 4. 18▪ But we must a little more dili­gently marke this example of DA­VID: He saw not but a far off, & after many yeares▪ the resurrection of his bodie to be. For how many yeares ar now passed bye, since he spake those thinges, and since hee departed this life? And yet notwithstanding, hee [Page 109] hath not risen agayne, neither yet al­so shall hee arise before that seconde comming of Christe, and yet never­theles, through the very hope of the resurrection, which was to come to passe a long time thereafter; hee re­joyceth exceeding greatly! What is therefore to bee done of vs, who are fallen in into the poynt of time, of the comming of Christ, & to whom being once departed this presēt life, there shall be so shorte a buriall of our bodies? But we must considder more diligently the Prophets words, hee attributeth to the hart, joy, and exceeding gladnes to glorie, that is, to the tongue, which is the instru­ment of holy glorying in the Lorde. Finally, he attributeth a secure habi­tation vnto his fleshe, that is, to his owne grosser part, which we call the bodie. For of necessitie, this parte of man, after his owne manner, taketh death chiefly most grieuously, in re­spect it is to be layd vppon the graue, [Page 110] when in the meane time the soule, the other part of man, flitteth a­way into the heauens. Notwithstan­ding this self same flesh is secure, Gen. 49. 6. vn­der the hope of rising again, Psal. 30. 31 & rejoy­ceth after the owne maner. 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 e­ternall: Which thing surely, seeing it is so great vnder hope and faith, how great shall it be vnder sight? Of this rejoycing vnder hope, (which is as it were the earnest penny, which al­so is saide to be enutterable) wee may easely gesse that that joye shall be in­comprehensible, which shall be after this life, through the present sight of God in Christ Iesus, 1. Pet. 1. 7. [...]. Peter reasoneth this waye; for after hee had spoken of joy, glory & honor, which shalbe when Christ shall be made manifest, then he layeth downe the argument of that so great a glory from our faith [Page 111] and loue towarde Christ absent, and from that joy vnspeakable and glori­ous, which wee now feele, yea, and it were no more but through faith in him absent. Because thou wilt not leaue] Peter in the second Chap. of the Acts 25. verse, The resur­rection of the head of the Church is the cause of the re­surrection of the members. &c. interpreteth this place, from the 8. verse forth, to the end of the Psalme, 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 Iesus, who was to come. For David in him selfe also felt all those things in experiēce in some measure, which he fore-telleth, were to come vnto Christ. Then those things which are here spoken of, are chiefely to be vn­derstood, concerning the resurrecti­on of Christ, and of his glorious life: which thing, Peter prooveth 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 Lorde should not see cor- [Page 112] Corruption, I meane the rotting of the buried flesh, and resolution into dust: For out of these words, Peter as­sumeth, that David saw corruption, He dyed (sayeth he) and was buried, & his sepulchre is with vs vnto this daye. Wherefore, sayth Peter, those thinges cannot be properly spoken of David but of Christ his seede, whom David saw to come in the promi [...]e made to himselfe. Notwithstanding, David in the meane while saw, in that rising againe of his seede Christ, his owne resurrection also, which was to bee accomplished through the power of Christs rising again who was made the first fruites of them that sleep. [...] ▪ Cor. 13. [...]0. And so we al likewise whē we look vpon Christ, we may see the fulnesse of that grace which is in him, to redound vnto vs as it were againe. But namely, if now drawing neere to death, and to the graue, if then we looke vppon him, we shall feele in him, and his glorious resurrection, our own rising againe: [Page 113] For the Lord shall bring those who sleepe in Iesus Christ together with him. 1. Ths. 4. 14. Final­ly, that is to be marked which he say­eth: That God wil not suffer him to whom he is gratious, to see corruption.] By this defyning and description of himself, he sheweth the ground both of the glorious resurrection of Christ, and also of all the godly in him: To, wit, that fatherlie loue of God, whereby both he loveth Christ, and likewise all the godly, howbeit it bee after a great difference, For he loveth vs, in that his beloved. Eph. 1. 6. The difference be­tuixt the rising againe of the godly and of the wicked, which shal be, is no waies obscure out of this ground of our resurrection. The loue of God in Christ shall sweetely rayse vp the godly out of the graue. But the warth and justice of God being judge, shall rayse the wicked, yea, against their wil, drawing them out of their graues at that last day to everlasting and just punishment. Thou wilt cause me] This [Page 114] is the other benefite, which he is to attayne vnto after this life, to witte, that everlasting life, vnto the which, after the resurrection, he shal straight go. As if he should say; after that I am awakened vp againe, and raysed out of the graue, he wil make me to know that path-way, which leadeth to e­ternall life: And having knowen it, I shall walke therein: By these wordes therefore he vnderstandeth, that the waye to life, and to the heavens, is to be clearely shewed vnto him, after that he sal be raysed out of the graue. Now in the words following, he sig­nifieth the life it selfe, which after he hath walked through in that waye, to an end, which leadeth to life & to the heauens, he shall attayne vnto. The sa­cietie of ioyes.] He expresseth that life first by joy, and by the saciety of joy, then by pleasantnesse. He maketh the beginning and fountaine of the joy, the countenance of God. Gods right hand, he maketh the cause of the pleasantnesse, [Page 115] and he boundeth both the joy and the pleasantnesse, with eter­nitie of time. Our Lord Iesus Christ, bring vs to this life: To whom with the Father, and with the holy Spirit, be all honour and glorie, Amen.

The first propositiō

BLessed is he which is eased] The pro­position of the blessednes of man in the generall doctrine, commeth first in hand: Then a confirmation of the propositiō, from experience: last the effecte of that experience of the mercy of God toward DAVID, in o­thers of the faithful. Then to the end we may speake of the proposition: [Page 136] DAVID first is tormented with the conscience of sinne, and because of sin, with the feeling of Gods wrath. Then his minde is quieted by a con­fidence of the forgiuenes of his sins: Therefore he appeareth to himselfe to be blessed, after that torment and horrours of death, through the con­science of the remission of his sinnes, his minde being now setled in ease: hee sheweth pl [...]inely, once and over again, what great good is in the for­giuenesse of sinnes, in this Psalme of doctrine, and there through hee be­commeth an excellent learned Tea­cher, of the blessednesse of man. For every man is bounde, after that firste he hath felt his own miserie, then his free deliverance in Christ, according to his calling, to deliver over vnto o­thers, as it were, the doctrine of the miserie and blessednesse of man. DA­VLD nowe then becommeth such a one, and hee teacheth that true and solide felicitie, consisteth not in the [Page 137] riches of this worlde, not in honor & glorie, not in pleasures, not in the workes and merites of men: but in the grace of God alone, & in the free remission of sinnes. 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 vp so in a deepe sleepe, that neither are they touched with a sense of sinne, nor of miserie: which estate, surely is of all estates far most perilous. Then those ar they whom he teacheth this true happi­nesse, & to whom, by viue voyce he poynteth out, as it were, with the finger, that onely cause, which pa­cifieth and blesseth the consciences of miserable men, to wit, the free re­mission of sinne in Christ. Moreover there are three sorts of speeches con­cerning remission of sinnes, in the two first verses, which notwithstan­ding [Page 142] all fall into one. The first is, The first. Blessed is he which is eased] (sayth he:) DAVID feeling himselfe as it were firste oppressed with the burden of sinne: 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 cryeth out and declareth, that that man is blessed, whosoever he bee, that is disburthened of the heavie burthen of his defectiō. Now the cause wherefore wee feele not in our selues such a blessednesse, nei­ther are able to prayse the same with DAVID; is this securitie, whereby it commeth to passe, 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 vs, and if there were any feeling of sinne, together with a sense of the wrath of God, drawing out sin to the light, and making the burthen of sin to appeare intollerable, as that way it [Page 143] appeareth vnto DAVID, when he sai­eth and complayneth, that the bur­then of his iniquities are heavie, Psal. [...]. [...]. & that they are heavier, then he is able of strength to beare: For he felt con­joyned with his iniquities, the wrath of God, from which proceedeth that so great a weight of sin. If therefore we feele that burthen of sinne, with the anger of God lying on vs, then surely we would in good earnest ac­knowledge that that man were bles­sed, who were disburdened of his defection. Whose sinne is covered] The seconde forme of speech followeth, whereby he publisheth the remissi­on of sinnes. Blessed is he (sayeth he) whose sinne is hid.] DAVID, when hee had felt this sinne, and all this defor­mitie of nature to be layd open be­fore the eies of that wrathfull God: Then also, he had felt that his sinne was covered with the obedience & righteousnesse of Christ, his minde being nowe quieted and setled, hee [Page 140] pronounceth that man to be blessed, whose sinne was covered. Now the cause wherefore wee feele not this blessednesse in our selues by experi­ence, is, that he is blessed, whose sinne is covered, is the selfe-same stupiditie of our nature, and fleshlie securitie, wherewith wee are so blinded, that we neither see our sinne, neither the angrie face of God, looking vpon vs from the heauen: For the which blindnes sake againe, we do oft come to that shamelesnesse, that not being cōtent in secreet, to offend those eies of God, we also do openly come out, and in Gods sight, before the Sun & the Moone, yea, and as it were the whole world looking on; sometimes wee commit man-slaughter, other­whiles adulteries. nowe thieftes and riefes, and then other sortes of moste filthie sinnes; and provoke, as Esay sai­eth. 3. [...]. the eies of the glorie of God: Like as we read of that Zimri, Num 9 [...] 25. a most impudent man, who came foorth & [Page 141] brought out his filthinesse, with that his exceeding filthie whoore the Mi­dianitish woman, in the sight of God, in the sight of Moses, in the presence of all the people, yea, in the publicke sorrow of al the cōgregatiō: Where­fore Phinees, being vehemently stir­red vp, with the zeale of God, taking a speare in his hande, striketh them both through. But if surely there were any Magistrates among vs, in­dewed with such a zeale, those most wicked men, should not escape vn­punished, for so many man-slaugh­ters, so many adulteries: Finally, for so many sortes of most haynous sins. Nevertheles, this thing in the meane time should comfort vs, that the selfe same God yet remaineth, and that e­ver like to himselfe, who because of his righteousnes, is not able to suffer for ever, that these most wickedman shall escape vn-punished, for those sinnes. This is then the blindnesse which proceedeth from our securi­tie [Page 138] and againe, a wounderful shame­lesnesse, proceeding from that blind­nesse. But surely, if once at length we were wakened vp, out of this deadly sopour, and saw our sinnes viuely, to­gether with the angrie countenance of God, beholding vs from the hea­ven, and burning vp our soules as it were, with his hoat wrath (for the an­grie countenance of God doth none otherwaies burne the vncleane souls of men, then the fyre any mater meet for burning, as tymber stuble or hey, according to that saying of the Pro­phet: Thou shalt appoynt them, For to be burnt, as a furnace of fyre in the time of thine angrie countenance: & then declaring that more clearely, he subjoyneth, Iehova shall sup them vp in his wrath, (as if the fyre had cōsumed them) But if, I say, there were any feeling of those things, then surely wee would with DAVID commend much that man to be blessed, whose sinne were so covered, that it should not be [Page 139] seene of an angrie God. Blessed is the man to whome Iehova imputeth none in­iquitie] The thirde forme of speech, The third forme of speache. whereby hee expresseth vnto vs the remission of sinnes. Hee felt out of all question, first a judgement seate, set vp, as it were, in his owne soule, and an accusing conscience, that his sin was imputed vnto him, by God the judge. Then this whole judgement being remooved out of his soule by Christ, that his sinne was not layde to his charge. Of this it commeth to passe, that being refreshed; he cryed out, & commendeth him to be great­ly blessed, to whom God imputeth not sinne. But if we, after the same maner, raysing vp a judgement seate in our hearts, would first see & feele our conscience accusing vs, God sit­ting in judgement, and sin to be laide to our charge by GOD the judge, surely, wee would call that man bles­sed with DAVID, to whom God im­puteth not sin. But such is our greate [Page 144] sluggishnesse, 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 vs, wee are not drawen on to the ac­knowledging of our sinne, but verie hardly. Out of this laste forme of speech, whereby DAVID published the forgiuenesse of sinnes, we learne also from DAVIDS example himself, we learne I say, first, what is the estate of the soule of a sinner, which is tou­ched deepely with a conscience of his owne sinne, and thereby is prepa­red vnto grace. He feeleth, that there is a judgment seat set vp in his soule, and that God himselfe the judge, sit­teth therein: Then the conscience of sinne accuseth, and God the judge layeth sinne to the charge, and loo­keth vppon the filthinesse thereof, as with a terrible eie, From thence fol­loweth a deepe sense of sinne, and a burden that is not able to be borne, [Page 145] of sinne, I say, which appeared a little before, to be of no weight and mo­ment: Of this also aryses horrours & terrours of hell, which if they con­tinued any longer, they would driue a man vnto desperation. Wee haue againe also in the example of DA­VID, the constitution of the soule of the sinner, after that sinnes are for­given: Hee feeleth within himselfe, that all that judgement ceaseth, that his conscience as a witnesse accuseth him no more of sinne, and that sin is not layde vnto his charge by God the judge: he feeleth also, that what-so-ever remanent of sinne, is in the corrupte nature, that it is whollie covered so, with the righteousnesse & perfite obedience of Iesus Christ, that the angrie face of GOD, is no more directed against the same: final­lie, he feeleth now, that his sin is not imputed vnto him, and so, as I said, it being covered, he feeleth it to bee a burden vnto him no more. And in [Page 146] deede, when any is disburdened of the burden of sinne, sinne appeareth vnto him to bee a light thing, not by reason of that fleshlie securitie, 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 quietnesse of conscience, which is none other thing then that blessednes, which DAVID commen­deth. For when he had once intirely felt it in his soule, he reteineth it not within his owne minde: But hee 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 sweetnesse thereof, in some measure, that so they may become blessed. More-ouer, wee haue also to learne out of DAVIDS words, that which PAVLE also gathered out of the recommendation of this blessed­nesse of DAVID, Rom. 4. 6. to wit, that that man is blessed, to whom the Lord impu­teth [Page 147] righteousnesse without workes, that is, that a man is made righteous, not by any inherent righteousnesse, which proceedeth from his workes, but by righteousnes imputed onely. For if justification and blessednes, be by forgiuenesse of sinnes, of necessity it must follow, that justification is by righteousnesse, not surely inherent, but imputed. For forgiuenesse is also of sinne inherent: Nowe sinne being inherence, that righteousnesse is not inherēt but imputed. This necessary consecution of imputed righteous­nesse, from the forgiuenes of sinnes, caused PAVLE to interpret that place that DAVID spak expressely of the remission of sinnes, even as if he had spoken of imputed righteousnes. But this matter, shall become more evi­dent by some example, taken from judgement seats, and from the com­mon customes among men. For the matter is none otherwise to be consi­dered of, in this head of justification, [Page 148] then if any King of free grace would forgiue the sinne to any guylty man. As for example, to a man-slayer, even now condemned for his sinne: Now this man, his sinne being forgiven, is said to be justified. But by what righ­teousnesse, I praye you? not by that which is inherent: For in him selfe in very deede, hee is a man-slayer. By what righteousnesse then? surely by none other, then by that, which was freelie imputed by the King, to wit, by that whereby hee thinketh him righteous, who is not righteous in himselfe. The same in all respectes, is the manner of our justification, be­fore the judgement seate of God the judge. Wee are not indeede juste through our owne works, but vnjust, Neither yet doth God pronounce vs to be righteous for our works. But the justification of GOD, that is, the publishing of the just, is that wherby he vttereth that man is vnjust, to bee just, of his only mercy in Christ. Now [Page 149] to the end that the whole matter may the more clearely appeare; The thr [...] ­fold maner of iustit fiing wee must know, that a man may be saide to be justified before GOD, three waies summa [...]lie: [...] By the worker of the lawe. First, by the works of the law; secondly, by the punishment of the law broken; Thirdly, by remissi­on of sinnes, or by not imputing of sinnes, for those things ar one. More­over, as concerning the first manner of justifying, which is by the workes of the Law, after the fall of ADAM & of vs al in ADAM never was there any yet, that was justifyed by the workes of the Law, except one man Christ. For seeing the lawe requireth two things, the one, either that we fulfil, or that wee die, all fulfilling of that which the lawe commandeth, is vt­terlie lost in ADAM. [...] By punishmentes for transgression. Now, as concer­ning that second maner of justifying; Christ is justifyed onely that waye, yea, and that for our cause, for that cure denunced in the law, perteined vnto vs, & we behoved to satisfie the [Page 150] righteousnesse of God, by our ever­lasting death, but Christ came as a mid man betuixt, through his own, and his fathers mercy, and transfer­red our sinne, together with the pu­nishment due to our sinne vpon him­selfe. The third manner of justifying, which is by the free remission of sins, [...] By the re­mission of [...]. resteth alone for vs, whosoever wee be, that will be justified & saved be­fore God, to wit, whereby we freelie receiue remission of all our sins, be­leeving that Christ hath satisfied the law for vs, & for our cause hath suf­fered that curse of the lawe, and ha­ving recived that forgiuenes, we are counted just in that righteousnes & satisfaction of Christ, apprehended by faith. Of these three sorts of justifi­cation, The differ­ence of these ma­ner [...]. the two former differ from this third, that seeing in the two for­mer the cause of the sentēce of justi­fication, is in him that is justified, in this third sorte, the cause of the sen­tēce of justifying is without him that [Page 151] is justified, to make it clearer, in that first maner of justificatiō, the cause of justifying is in the works of the man justified. So ADAM had bin justifyed, if he had stoode in the obedience of God, so Christ was justified for our cause, by his own righteous works, & by the perfite loue vpon all sides of GOD, and of his Neighbour. In the seconde sorte of justification which is by punishment, the payne it selfe, which is suffered by the ju­stified man, is the subject and the cause, why he is justified of GOD. So Christ alone is justifyed for our cause, and hee is made for vs the curse of the law; also, he hes fully sa­tisfied the law by his death. Laste, in the thirde manner of justification, the cause is, that selfe same satisfacti­on, which is in Christe him selfe, with-out vs, as in ane subject, but after some sorte made aires, to wit, by faith. So then by this third man­ner, al the faithful are justified, by the [Page 152] cause of justificatiō, that is, Christs satisfactiō, which is with out vs. DAVID therfore, that we may returne to him again, speaketh not of the first justifi­cation, nor of the second, but of the third; & he attributeth the justificatiō & blessednes of man, not to the works of man himself, nor to the punishmēt taken according to the threatning of the law vpon man himselfe, but only to the free remission of sins. Which sorte of justification, is accomplished after this order. First, the sinfull man being called of God, beleeveth in Ie­sus Christ, to whose sacrifice, the wrath of God pursuing him, hee is compelled after some sort, one or v­ther to flie, as vnto a certaine Girth. Then taking holde vppon 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 sinne, and therewith imputeth to the sinner, that righteousnesse and satisfaction [Page 153] of Christ, which by faith before he had apprehended. And so in these two things, is situat that sen­tence of justificatiō, the cause wher­of, wee see to be Christs 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 lesse effectual, yea, it is much more forci­ble and full, then if God had justified vs for any cause, which can be in vs. For the peace and quietnes of con­science is no lesse, neither yet is that rejoycing, which is through justifi­cation by faith in Christ, & by his sa­tisfaction any whitles, then if we ourselues were by our workes justifyed. Being iustified (sayeth the Apostle) through faith, Rom. [...]. [...]. wee haue peace towards God. Then a little thereafter, We glory (sayeth he) vnder hope. The Apostle also himselfe, Rom. [...]. [...]. in this justification of God by faith, gloryeth securely a­gainst that man, whosoever he bee [Page 154] that would lay a crime to his charge a ye, experiēce it self hath ever teached since the beginning, that this way of justification is more sure, then that which is by workes, and by a cause inherent in vs. For seeing that in­herent righteousnesse, both of An­gels and also of men is lost, this righ­teousnes of Christ, apprehended by true faith, shal never be lost. In which alone surely (to the end we may mak one conclusiō of this discourse) who soever hee be, that quieteth not him­selfe, there shall no part be left him in that blessednesse, which DAVID say­eth is placed in the forgiuenesse of sinnes. In whose Spirit, there is no guyle] Hitherto hath DAVID published, man to be blessed, through the for­giuenesse of sinnes; now he sheweth him to be blessed through sanctifi­cation also, especially, for simplicitie and sincerity of the hart, which is the effect of the remission of sins: AS if he shuld say: I publish him to be blessed [Page 155] to whom sins ar forgivē, yet not with standing, so that I separat not sanctifi­cation, frō the forgiuenes of sins, & justification. So Paul, after he had shew­ed, Rom. [...]. [...]. that there is no condemnation for him that is in Christ Iesus, presently he sub­joyneth, who walketh not after the flesh, but after the Spirit. DAVID therefore, conjoyneth with the remissiō of sins, sanctification: for the blessednes or happinesse of man, is no other thing then his blessed estate in Christ Iesus and it is the effect, of all the spirituall blessings in Christ Iesus, of those, to wit; which ar reckoned out, Rom. [...]. 29. & there after, and ar brought in, Eph. 1. [...] & therafter. Moreover, they are the fore knowledge of Gods Predestination vnto life, calling, iustifying, gloryfiing. Then there is no cause why any should gather out of this place, that a man is also justified through holinesse of life, and good works, because the prophet saith, bles­sed is he in whose hart ther is no guyle: se­ing that by the word of blessednes is [Page 156] meant justification; but the common effect of all the reste 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 owne causes going before, that it is he, who is called, justified and glori­fied, of the fore-knowledge and Pre­destination of GOD. Out of those thinges you perceiue, that sanctifica­tion, synceritie and cleanesse of the heart, are required to blessednesse, which in this life, is no other thing, but a begunne glorifying, and that blessednesse is the common effect of all. Neither yet also shall it appeare, 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 thinke commonly, is taken for one thing. For, blessed, also with the Apostle is none other thing, then the blessed estate of the justified mā, [Page 157] and the effect of justification, or of imputed righteousnesse with-out workes. From whence also it is, that our Prophete in an other place, in plaine words, publisheth a man to be blessed, through the works of sancti­fication. For I would not expound the worde blessed in that place, Psalme. [...]. [...] ju­stified: as if the Prophete, of the consequent effectes, described the justified man: But I would vnder­stand by the name of, blessed, a man constitute in that estate of life, which is the estect of justification, sanctifi­cation, and finally, of all spirituall blessings in Christ. See those things which we haue observed vppon that place concerning blessednes. When I held my peace] Hitherto was set down the proposition of the blessednesse of man: Here followeth the confir­mation thereof, from his owne ex­perience. Also, that experience is two fold: The first is of the miserie, at what time, to wit, he held his tongue [Page 158] and confessed not his sinne. The se­cond is, of deliverance and forgiue­nes of sin, that is, to wit, at that time when he confessed his sin. Then hee sayeth first: When I held my tongue, my bones waxed old] That is, when I con­teined my sinne within mee, when I dissembled the same, and confessed not, My bones waxed olde] That is, mine whole bodie was consumed, & there was nothing so firme in me, no not indeede so much as my bones, which was not worne away with the hand of God. Marke the Prophetes words: for he speaketh not so, becaus I haue sinned, my bones consumed awaye. But he sayeth thus; When I helde my peace] Or when I confessed not my sin, Why the godly are afflicted of God. My bones wore away] Of the which we learne, that the godly are not for that cause afflicted of God, that they are punished because of their sinnes, which are all forgiven, in that alone satisfaction of Christe, but to the ende they may be raysed vppe out [Page 159] of that sluggishnesse, and extreame deadlie securitie, and may be broght to repentance. I obserue this, be­cause of the enemies, who defende that afflictions, yea, even of the god­lie, are so manie temporall punish­mentes, and satisfactiones for sinne, when there is but one satisfaction of Christ, yea, and that all sufficiente, and punishmente, which he suffered for all our sinnes, so that, whosoever would conjoyne any other satisfac­tion whatsoever, with this satisfacti­on of Christ, of force he must take a­way some thing, from that most per­fect satisfying. Much rather therefore we must hold and learne out of this experience of DAVID, that whatsoe­ver afflictiones of the godly, are not ay by reasō of their sinnes, to wit, that any punishment should bee taken of them, albeit otherwise, the originall and efficient cause of them be sinne, For the wages of sinne is death (the same judgmēt is to be taken of al temporal [Page 160] afflictiones whatsoever.) But GOD who out of light, bringeth foorth darknesse, hee so changeth these af­flictiones, which are of the owne na­ture the fruites and effectes of sinne, that nowe they become certaine ex­ercises of the godly for their weill. Then, as I haue said, afflictions come not for sinne, as the ende that it may be punished, but that repentance, mortification, and conversion may be wrought. Secondly, marke in this place, how deepe the deadly sopour, yea, of the godly is at some time, that those, who now and then, sleep so in sinne, that they cannot be wakened, vnlesse it bee with most grieuous af­flictiones, & as DAVID speaketh, yea, except their bones be consumed, & that also (which is a wounderfull thinge) falleth out, after that they haue now oft had experience of the mercy of GOD in Christ, & are tou­ched with that sense of the passing sweete loue of GOD, which surely [Page 161] ought to haue easilie, without anie trouble, alured their mind vnto God. For he who once hath felt how gra­cious the Lord is, he must of necessi­tie, continually seeke the presence of God. Notwithstanding, they are so obdured whiles, and cast vp into a deepe sleepe, that they would never turne themselues vnto God, vnlesse it were, they were drawen with the violence of afflictiones. This security is wounderful, this sleepe is marvey­lous, which now and then even cree­peth-on vpon the godly, and shaketh off so from them, the taist of that loue of God in Christ for a time, in which otherwaies it became them to be al­lured continually to seeke God, that except they were judged of GOD they shuld perish miserably with the rest of the world. Moreover, we haue here to mark out of the word, Of kee­ping silence] whereby indeede some­what obscurely is meant some con­science of sinne, and that oppressed [Page 162] with silence, and vnrighteously with holden, as the Apostle speaketh. For there is no man so voyde of consci­ence, which is not some time, as it were, rounded with into the eare, & admonished of his sinne. And from thence it proceedeth, that men be­ing warned by their conscience, of sinne (whereof, in the meane time they delight very greatly, and they indevour to nourish the same in their bosome as it were) they travel by all meanes, to dissemble and cover their sinne, so that if it were possible, it should not be marked with Gods eies, to that end especially, that they might enjoy sin, without the brode of conscience, and disquietting of the minde, which thing indeed, they cannot attayne vnto, if they knowe that their sinne is before the sight and eies of God. Of which it com­meth to passe, that some pretend one excuse, some another; yea, some pre­tending religion, and externall wor­ship [Page 163] for their sins. But al those things are done in vayne: For it is not possi­ble, that sinnes can be covered (as it was said before) vnlesse they be hid with the onely obedience of Christ. In my roaring] As if he should say, I in the meane time, not acknowledging my sinne, was touched indeed with a present sense of my afflictions, all the daye, I roared like a Lyon, I vttered very beastly noyses. Of the which we learne, yea, that the very Hecte and godly, at what time being delivered over into their owne hande, they be­gunne to waxe beastlie, and to sleepe in sinne, while by afflictions, they be awakened out of that sleep, they vse to vtter voyces, as of beastes, rather then of men; yea, many times they murmure and fret against God. For if you will considder common na­ture, there is no difference betuixte the Elect and the Reprobat, the god­ly and the vngodly. Which surely, if there bee any, it is from God alone, [Page 164] who only puts the difference betuixt vs, who at last allureth the godly vnto himselfe, by some sense of his loue, yea, and by his holy Spirite, boweth their harts: But he leaveth the vngodly for ever; & being left, it is so far a way, that they are softned by afflicti­ons and calamities, that contrariwise they are judged and become worse and worse. For day and] Hitherto hath the most grievous affliction bin set downe; here followeth the cause thereof, as if he should saye, no man hath cause to woūder, that my bones are worne awaye, and that I in the meane time, haue roared like a Lion; For the hand of God, day and night oppressed me. Thy hand was heavy v­pon me (saith he) day & night] That is, continually & without intermission, and from thence it commeth to pas, that, My most excellent iuyce, was turned into the sommers droughts] That is, that juyce, whereby the body was fresh, did dry-vp, yea, and the whole body [Page 165] was dryed vp, & became withered. For it is the amplifying of so grie­vous an oppression, from the owne effect, because the hand of God op­pressing him, it wrong out all the sap of the bodie. Marke here the princi­pall cause of DAVIDS afflictions, not onely did the afflictiones so much mooue him, as God afflicting, whom in the meane while, he felt to be his judge. Thine hand (saith he) was hea­vie vpon me] Wherefore chiefely he respecteth the person of the afflicter: [...]or the afflictions themselues mooue men not somuch, as the conscience of God the judge. For if there bee some feeling of the loue of God, in the middest of afflictiones, they ap­peare now to be lighter, because then we feele, that those afflictions are not inflicted by God, as a just judge now, but as by a most gratious father. But if in afflictions, there be no feeling of the mercy of GOD, otherwise, the most light now appear to be the most [Page 166] grievous vnto vs, not so much, be­cause of the afflictions themselues, as in respecte of the conscience of the Iudge. For it is a terrible thing to fall in to the hands of the living God: And of [...]l enemies the terriblest, is the wrath­full God chiefely. Many there are, I confesse, who being manie waies mi­serably afflicted, notwithstanding, in the meane 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 regarde be­ing had of GOD, they turne them­selues vnto the seconde causes, and they powre out their wrath vppon them, thinking with themselues, that then at length they shall be blessed, if they can be rigorous against them. But if they vnderstoode, that GOD were the author of all those thinges which shall vppon them, and in the mean time, wil not be touched with any sense of his loue & mercy in christ [Page 167] surely they would bee more viuilie touched with those calamities, and they would meditat with themselues one time or other, concerning the as­swaging of the wrath and justice of God, and they would not be altogi­ther violentlie, with their whole force, carried awaye against the se­cond causes, as they call them. Surely such blindnes & be nummednes of men is miserable, The he [...] ­uinesse of gods [...]. whom when God exerciseth with his own hand, never theles, they neither see nor feele the same. Then we haue to marke that which he saith, that that hand of [...]od was grievous vppon him continu­ally. First, there is the heavines of the hand and wrath of God, Thereafter, ther is a heavines without i [...]termissiō when the sinner remayneth obstinat against faith and repentance, then as it were, God is hardned in his wrath. Also, afflictions and calamities make manifest verie oft vnto the worlde, that perpetuall anger, which God so [Page 168] continueth, that as one waue follow­eth vppon an other, so one affliction commeth vpon the neck of another, and the greater continually, follow­eth vpon the smaller. So the Apostle speaking of the obstinate Iewes, The wrath of God (saieth he) is come vppon them to the full. The Iewes an [...]xam­ple. If at any time wee see the wicked to swimme out of afflicti­ones, 1. Thes. 2. 16. wee should not thinke for this cause, that this deliverance shall bee perpetuall, All the wicked. but that they are thus pre­pared, for some more grieuous trou­ble. I grant, God giveth vnto them a breathing time, and some well long distance of time, between afflictions which hee layeth on (such is his long suffering) but these, as the Apo­stle sayeth, According to their hardnes, and heart that cannot repent, make that those distances of time, Rom. 2. 5. which are o­therwise granted vnto them for re­pentance, to bee no other thing, but so manie preparations, to the more grievous wrath. But to speake of the [Page 169] godlie, this they by experience feele in themselues, that while their faith in Christ languisheth, and they some times turne themselues awaie from God; incontinent surelie they feele in experience, some signes of the wrathfull God. And if they also per­sever in their back-sliding, they feele that God continueth in his anger, to the ende, to wit, that it may appear to be most manifest vnto them, that there is nothing without Christ but wrath. And if there were no other e­vident of this matter extante, then those horrours, which otherwaies the faithful feele in themselues, while they either neglecte Christe or his blood, or apprehend it not firmelie ynough in their soule; surely, by that and it were no more, it is sufficiently declared, that men are not in safetie without Christ: that there is no true peace and quietnesse of mind, with­out Christ, seeing that in him alone, the wrath of God himself doth quiet [Page 170] the selfe. I will make my sinne] Hither­to hath bene declared DAVIDS first experience, to wit of his misery: now followeth the seconde, that is, of his deliverance. The summe is, When I confessed my sin, thou forgavest me, both the sinne, and the punishment of the sin: But wee must take heed to the wordes. I said] that is, I purpo­sed and deliberat in my mind to con­fesse my sinne: Now he vttereth this, three manner of waies. First, (sayeth he) I will make my sinne knowen vnto thee] Then, I will not cover mine ini­quitie] Last, I will confesse my defecti­ons vnto Iehova] These three spee­ches fall all into one. And this three­fold repetition of one thing▪ either sheweth how earnestlie he had con­fessed his sinne, or surelie manifesteth that in the advisement taking, there was some wrastling or combat with the flesh, drawing the man back from afree and good confession He wrast­leth out therefore, & hee multiplieth [Page 171] the confession of his sinne. And thou tooke away] That is, thou forga­vest me my sinne. For then is the for­giuenesse of sin, when the guiltinesse I saie, and whole paine, and not some part onelie of the paine, whether the same be more or lesse, Is taken away. For Christs satisfaction for sin is per­fite, from the which verelie, so much is taken awaie, 1. [...]. as wee giue vnto our satisfactiones: But concerning this matter, looke before. Obserue here first, that DAVID confesseth not firste his sin, before the same be forgiven, neither tooke he sooner a purpose to confesse his sinne, but the punishmēt of sinne, was as soone taken awaie, which certainelie is ane evidente to­ken, that sin is not so much the cause of the guyltines and punishment, as hardnesse, and (as the Apostle spea­keth) the heart that cannot repente. I grant indeed, that sin procureth the wrath of God, but obstinacie in sin continueth and hoordeth vppe that [Page 172] wrath. For if any man would confes his sinne, he should haue GOD no more angrie against him. But by rea­son of his hardnes, he confesseth not sinne, therefore the wrath remaineth and not only it remayneth, but it in­creaseth. Therefore PAVLE speaketh, But thou ô man, Rom. 2. 5. after thine hardnes and hearte that cannot repente, heapest vnto thy selfe, wrath against the day of wrath, and of the declaration of the iuste iudge­ment of God. For what shall we thinke to be the cause, why that anger that is to come in that daye, shall be so grievous? The cause of so greate a wrath, surely shall not bee so much sinne it selfe, as an obdured heart in sinne, and the contempt of grace. For that which is saide by the Apostle, is not to be thought light, to neglect such a great salvation, Heb. 2. 3. is vtterlie to refuse the Son of God, in whom whosoever be­leeueth not, as is spoken in IOHN 3. 18. Is already condemned, because he belee­veth not in the only begotten son of God. [Page 173] Marke next, 2. lesson that bold liberty, which the sinner, being nowe turned vnto God, vseth in this confession of DA­VID. I will confesse my sinne vnto thee] (saieth DAVID) And this liberty, manifesteth the feeling of Gods loue toward him, and the confidence of grace and of remission of sinnes in Christ: For it is not possible, that a sinner turne him selfe vnto GOD, confesse his sin, and earnestly craue for the forgiuenes of his sinne, vnles 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 bolde as to confesse his sin before GOD, neither yet to deale with God after this manner that DA­VID doeth in this place. I will make my sinne knowen (sayeth he) vnto thee] But going aside, & turning his back as it were vnto God (sayeth he) I haue sinned, hauing betrayed the Innocente bloud. Wherefore, to speake it sum­marly, [Page 174] the confession of sinne before God, & the craving of pardon, that is, this libertie wherby any man dareth be bolde to appeare before him, and to present himselfe before his judge­ment seate sufficiently doth manifest some feeling of grace, and that selfe same remission of sinnes, which wee seeke, being purchased already in some sort. For this cause shall everie one] He commendeth this his expe­rience, [...]. which was of Gods mercie immediatly preceeding, from the own effect, in every one of the faith­ful, that were to come thereafter. For this cause] (sayeth he) That is, for this experience of thy mercy toward me. Shal he pray vnto thee] That is, he shall confesse his sinnes, or he shall craue pardon. He to whom thou art fauora­ble] That is, not by putting any kinde of difference, but hee onely whome God loveth. Of this loue and favour, there must of necessity be some sense, as we haue already even now spoken [Page 175] before any man be so bolde, either to confesse his sinne to God, or earnest­ly to craue pardon for sinne. But at what time shall he, whom God favo­reth pray? at times, (sayeth) When it shall happen] To wit, In the over flow­ing of many waters] That is, in the stormes and waues of extreame ve­hement afflictions (as before Psal. 18. 17. and every where in the Psal. 69.) They shall not so much as touch him] that is, they shall not so much as touch him lightly, so firme shal be the loue of God in Iesus Christ. Rom. 8. [...] And if they happen to touch him, they shall bee so farre away, from being of abilitie to hurt the man, as contrariwise they shall be for his profite. Rom. 8. [...] For all thinges worke together for the best, to them that loue God. Wherefore the Apostle, when he felt himselfe so grounded in that loue, he securely gloryed against the adversarie, creatures of whatsoe­ver sort, as oppression, nakednes, hun­ger, the sworde, death, life, powers & [Page 176] dominions. And this surely hee did, not indeede, for that ende that hee thought, that it was not possible that this life presente, might be taken out of the world by those things (for hee himselfe thereafter felt the contrary in experience) but for this cause, that he looked for, & certainly hoped for that other life of God, [...] Lesson. which should never die with this life. This is not to be pretermitted, that DAVID confir­meth this man, that is, to praye, who­soever finallie he bee, with a promise of that thing which he shall craue, & so encourageth him to pray. For by this example wee learne, whosoever wil pray with confidence, of necessi­tie he must haue while he is praying, continvally before his eies, the pro­mises of God in Christ, yea, and hee must remember of them, so far as it is possible. For if there be no medi­tation vpon the promises of GOD, what confidence, what zeale I praye you can there be in praying? seeing [Page 177] that without Gods own word, there cannot be faith, and in vayne shall a­ny man promise to himself any good thing, or grace from GOD, whereof he hath not some assurance, out of Gods owne word & promise. Faith is by hearing, Rom. 10. [...] and hearing by the worde 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 it self compelling him to conceiue praiers. But if there be no promise of God before the eyes, no worde of GOD concerning that thing which they seek with what face; or of what mind dare they be so bolde to come vnto God? I marke this the more careful­lie for that cause, that all may knowe how necessary it were to search and learne out of the word of GOD himselfe and Scriptures, all the pro­mises of GOD, whither they be of things temporall, or of things everla­sting. [Page 176] [...] [Page 177] [...] [Page 178] In which verely, whosoever at passing-well versed, those men doe pray very well. When wee speake of promises, Christ is not to bee passed by in silence, in whom all the promises of God are, yea, & Amen, that is, they both haue their owne ground, & also their accomplishment, without whom, in vayne surely thou lookest vppon the promises, either temporal, or eternal. Wherefore, whosoever beholdeth the promises of God, if hee will look vpon them with profite, it is requi­site that first of al, he look vpon their beginning and end, Iesus Christ, and never suffer him to depart out of his eies. Thou art a lurking place vnto me] Hitherto by the waye, the promise was inserted; Nowe followeth the forme of prayer, which that man, which is beloved of GOD shal vse, whosoever he bee, yea, and that lea­ning to DAVIDS example & experi­ence. In this little prayer, not so much at the words to be numbred, as they [Page 179] are to bee weighed; Before the pro­mise, he maketh his preface, that God is his lurking place, and he professeth his assurance in God alone, which in deede 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 merites, in which the Papistes trust; neither yet in anie o­ther thing, but in God alone, through Iesus Christ; surely nowe thou brin­gest with thee somewhat, then which no thing is more pleasant and accep­table to God. Also the petition is in those words, Keepe me from trouble] Then nexte, according to the same meaning: compas me about with songs of deliverance] as if he shuld say: deliver me, that I may haue mater to sing thy prayses. Hee seeketh then a delive­rance, for the glorie of God, wherof out of all question, he had a great re­spect [Page 180] thereof himselfe. For we ought al principally to haue before our eies in our praiers, The [...] of prayers is the glo­ry of God in Christ. the glorie of GOD in Christ. And when that which wee haue sought, is alreadie gotten, we ar bound so to vse that benefite, that it may redound to the glorie of GOD, that is, in vsing thereof, wee should continually looke vnto God: For o­therwaies, it cannot be a true feeling and injoying of the benefites recei­ved. 1. [...] 10. PAVLE sayeth, Rom. 14. [...]. Whether ye eate, whether ye drinke, whatsoeuer thing ye do, do all to the glorie of God. For there is no true injoying, no not so much in deed, as of the meate that we eate, no true pleasure thereof, vnlesse we eate vnto the Lord, that is, vnlesse we eate it to the glorie of God. For it may be, that we devoure meate, which thing sundrie men do, with a certain beast­lie sense and pleasure; but to the end that we may enjoy it with that plea­sure and true sweetnesse, it cannot be done, vnlesse we considder in the [Page 181] vse thereof, God and his glory. We shal obserue one thing here of this ef­fect of DAVIDS experience, [...] before we proceede to the rest; he sayeth in­deede that some will follow his ex­ample. But who? even those, to wit, that like as hee had confessed his sin, so shall they confesse their sinne; and like as he himself had praied to God, so shall they also pray vnto God. So PAVLE saith, that other men shall fol­low his example. 1. Tim. [...]. 1 [...] But what are they? even those, to wit, that shall beleeue, as hee had beleeved: That I might be (saieth he) an exemple to them that shall beleeue vnto eternall life: Learne there­fore, howe manye so ever examples there haue bin of the mercie 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, vnder this condition, that they enter in into that way of mercy, which other god­lie men before them haue entred in­to, [Page 182] who haue walked on befor them, that is, if they beleue in Iesus Christ, if they repente, if they be converted vnto 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 haue them onely in their mouth, it shall come to passe present­ly, they be entertained after the same maner with them, and also, that they shall likewise attaine vnto mercie, when in the meane time, they inde­vour not to tred into the foot-steps of godlie men, seeing they are with­out faith, without Christ, without God in the world: But they are farre deceived, for to grant that vnto thē, that they haue in sure register, all the examples that ever wer extant of the mercie of God; neverthelesse wee af­f [...]m, except they set before thēselues the selfe-same purpose of life, which those godlie men before them haue followed (whose exāples they vaunt [Page 183] of) they belong nothing vnto them.

The second part of the psalme.

HItherto hath bene opened vp the first parte of the Psalme, concer­ning the happinesse of man, made cleare by the experience of the Pro­phet himselfe. Nowe followeth the second parte, in which, by a turned speech, he turneth himselfe to everie one of the godly whosoever, hee ap­plyeth that former doctrine in parti­cular vnto him, and instructeth him in that true waye of happinesse, and therewith also rayseth him out of [Page 184] that miserable securitie of the flesh: Before the application there is a pre­face, The pre­face. in which offering true instructi­on and learning, he stirreth vp that man whom he purposeth to teach to attendance; for the secure man, and hee that sleepeth in sin, hath neede of moste sharpe argumentes of taking heed, whereby he may be pricked & awakened out of sleepe. The preface is thus. I will instructe thee and teach thee the way thou shalt wa [...]kin, I wil giue counsell, mine eie taking attendance vpon thee] That is, with most diligent care and travell, I will watch over thee. Some thinges are to be marked of vs in this place. First, DAVID had saide before, that that man whom God fa­voured, would pray vnto God by his exemple, especially, to that end, that hee might attaine to the like mercie. But now; not being content of that, that of their owne accorde, others should pray vnto God, by his exam­ple, he turneth himself about to eve­ry [Page 185] one of the faithful, & teacheth him by his owne voyce. Although the ex­ample of Gods mercy towarde thee be excellēt of the self, The duty of the sin­cere godly man. yea, that others without thee, bee their teacher, are able to see and follow the same, not­withstanding, thou shalt not be sayd to haue done thy parte, except thou turning thy selfe vnto thy brethren, thou thy self declare openly the mer­cie of God toward thee, & fulfill the parte of a teacher among them. For who is able with more dexteritie, & with greater profite, to preach of the grace and mercy of God, then hee who hath found it in experience him selfe? For he who hath not any time tasted how gracious the Lord is, cānot be a sufficient Preacher of his mercy. Wherefore it is necessarie, that he, in whom hath bin kythed the example of mercy, cōmunicat his experience with others. For no man getteth the grace of God onelie to himselfe, but vnto others, that others may become [Page 186] ter by that grace. So Christ saith vn­to PETER, When thou art converted, strengthen thy brethren. [...]. [...]2. 32 And this is the nature of faith, that it stretcheth out the hand to ill men, for this end, that if it be possible, al may be saved. Paule when hee pleaded his cause before King Agrippa, after that he had re­hearsed the storie of his life, having forgotten himself, vn-mindful of his bands, and turning vnto King Agrip­pa, hee was altogether occupyed in this, that hee might bring the man vnto the faith: Beleeuest thou not the Prophets (saieth hee) King Agrippa? I know (saieth hee) that thou beleeuest. Then Agrippa answered, almost thou perswadest mee to become a Christian. PAVLE replyeth again, I would to God, that not onely thou, but also all that heare mee to daye, were both almost, and altoge­ther, such as I am, except those bandes. What then? Thought also PAVLE himself to be blessed, far beyond that King? Surely those who hath once [Page 187] tasted the sweetnesse of the grace of God which is in Iesus Christ, those also esteeme the Kings of this world, whom they see to be out of christ, to be vnhappy, in respect of themselues although they themselues appeare to be most miserable, not only to kings, but also to the whole worlde. When therefore PAVLE desired Agrippa to be like vnto himselfe; who, seeing he was without Christ, out of all doubt he thought so great a King, in regard of himselfe, to be vnhappie and mi­serable, which thinge, whiles hee thought vpon, pittying him, stretch­ing out his hande as it were, would haue led the man vnto Christ, he wil­leth that, I saye, pittying him. For the faithfull and godlie alone, who them selues haue felte in experience, the mercie of God, are vnfainedly mer­cifull. For Agrippa pyttied not so PAVLE, whom notwithstanding hee judged at that time to be miserable, whom he saw bound and layd open [Page 188] to all the injuries of his enemies. Therefore to speake at once, that is seene to bee true, yea, and it were no more, but this one example, that e­very one of the godlye, 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 wee not that in experience, that this communicating serveth chiefely for this, to increase faith & grace? Wher­of it came to passe, Rom. 1. [...] that PAVLE desi­red to visite the Romaines, That hee might be comforted together with them, through their mutuall faith, both theirs and his. Secondly, that DAVID tur­neth not himselfe to manye, but to some one man. I will instruct thee, & teach the] (saith he) By this thing he recommendeth to everie man the doctrine of blessednes, and he willeth [Page 189] that everie man a part apply it to him selfe. For doctrine proposed & con­ceived in generall, it is lesse forcible, but being applyed to everie man in particular, it pearceth more into the hearte, and without particular apply­ing the promises of God in the scrip­tures, will never kindle vp faith nor hope nor being kindled vp, will not feed them on stil: and therfore the A­postle applieth the scripture, brought out for the purpose, vnto the Ro­manes, with this admonition, What soever things are written, Rom. 1 [...]. [...]. are written for our instruction, that through patience & consolation of the Scriptures, wee might haue hope. By the which wordes, in­deed he signifyeth, that we haue not true comfort and hope, without ap­plication. Wherefore it is to be taken heede, how we either reade or heare the Scriptures, which otherwise are set before all men in generall, & tra­vell must diligently by taken, that e­verie one drawe in particular to him [Page 190] selfe the things that are spoken in ge­nerall. Let this be for examples sake, when this sentence is proposed, 1. [...]. 16. Iesus Christ came into the world to saue sinners. Wee should everie one of vs, even as the Apostle PAVLE doth in the same place, restraine the same to ourselues, making as it were the sub-sumption: But so it is that I am a sinner, & a cōclu­sion: Therfore christ came into the world to saue me, which particular conclusi­on indeede, as soone as the soule ap­prehendeth, it quieteth the self ther­in, and as it were feedeth and nou­risheth thereon, with a very strong consolation. Thirdly obserue, DA­VID while he promiseth vnto him, [...]eb. 6. [...]. whom hee will instruct doctrine and learning, hee prepareth him there­with to heare and greedelie to re­ceiue that which hee is to saye. Hee who prepareth himselfe to instructe in others, nexte vnder Gods glorie, hee should haue set before him not his owne profite, not vaine glory, or [Page 191] any such thing, but the commoditie of him whome hee receiveth to in­struct, yea, and hee should she we the same in outward behaviour in word and in his whole life. For so it shall come to passe, that he whome lie in­structeth, while hee seeth that his tea­cher next after GOD, hee setteth his salvation before them, with the grea­ter courage of minde, hee will take heede vnto the thinges which are spoken. For one of the two is ne­cessarie, that either the doctrine should bee effectuall to the life, or vnto the death of the sinner, which proceedeth from him who cōmeth out to teach with this simplicity and sincerity of mind, Paul the Apostle af­ter that he had said, That he was vnto God, the sweet sauour of Christ, in thē th [...] ar saued, & in thē which perish, to the one we ar the sauor of death vnto death, 2. Co [...]. [...]. 1 [...]. 16. & to the other, the sauour of life vnto life, then he subjoyneth, we ar not as manie which make merchandice of the word of GOD: [Page 192] but as of sinceritie, but as of God in the sight of God speake we in Christ. There­fore sinceritie in teaching, shal either effectuat life or death. Then to speak it in one word, that vprightnesse and simplicitie of heart, which hath prin­cipallie the glorie of God set before it, is required before all things in the Teacher and Minister: I save, princi­pallie the glorie of God, yea, because it must be preferred before the salva­tion of man, which is to be sought in deede, as the proper ende of the doc­trine and ministrie. For the Minister should not first and properly respect that his Preaching be not the savour of death vnto death: Notwithstan­ding, if the glorie of God cannot be obtayned no other manner of waie, vnles it be with the hardning of some men, the glorie of GOD is to bee sought, yea, and it wer with the over­throw of all mortall creatures. Rom. 4. 4. Let God be true, [...]an. [...]. and every man a lyar. Shame of face, and contempt belong vnto vs, but [Page 193] with the Lord our God, are compassiones. Bee not like ane horse] Hitherto hath the preface for attention continued; now we shall absolue the doctrine in few words. Be not (sayeth he) as the horse, as the Mule] He speaketh espe­ciallie to those that are benummed, and waxe brutish vnder the afflicti­ons and chastisements of the Lorde. For hee speaketh by experience; for hee himselfe had sometime by-paste waxed brutish; And therefore hee speaketh vnto such, in these wordes, as hee was in time past himselfe, as if he should saye. O miserable men, be not like beastes vnder Gods chastise­ments; as the horse, the mule, & other beastes that are voyde of reason and vnderstanding. Whose mouth] Here followeth nowe a greeuous threat­ning, to the end that they may be a­wakned as it were out of so deepe a sleep, as if he should say, as the horse or mule can no otherwaies be dan­toned, but by casting the bridle into [Page 194] their mouth; Even so God, except at length ye awaken out of this deadly so pour, hee will caste in into your mouth, the bridle of his power, to dantone this wildenesse. Great sor­rowes are for the wicked] Then by cleare and proper wordes, expres­sing the matter which before hee had set down, with improper words, and by an figuratiue speech, and weighing in his owne minde, aswell the miserable estate of the obsti­nate, as the happinsse of the faith­full, he cryeth out after this manner. Great sorrowes are for the wicked] That is, to the obstinate man in his wic­kednesse. But contrariwise, they that put their confidence in Iehova, mercie compasseth him] That is, defendeth and strengtheneth him vpon all side, that hee may be sure on everie side, from the assaultes and tentationes of the enemie. So then he terrifieth the senseless [...], by denunciation of mise­rie, & he confirmeth the faithfull by [Page 195] the preaching of happines. He setteth then before the minds of the senseles men, the estate both of the faithful & of the vnfaithfull: yea, & with such a weight of words, that if it be possible he may once shake off from them that senslesnes. Marke here first, DAVID himself being delivered from this be nummednes, & fleshlie security, hee presētly beholdeth those which sleep soundly as it were in sin, having loo­ked vpon them, hee esteemeth them miserable, yea, hee thinketh no more of them nor of horses & mules. The godlie fra once they haue awakened out of sinne, and their eyes are ope­ned, then looking vppon them, whome you may see everie-where to be cast vp in a deep sleep, yea, that they are not able to bee awakened by anie afflictions out of that deepe sleepe of securitie, they esteeme no more of them, then of vn-dantoned beasts, being voyd of al reason & vn­derstanding. And surely in very deed [Page 196] except they repent, they are in worse case, then the beasts themselues, who soever finallie they be. Men that are Princes, think themselues to be bles­sed, when they leape on vpon their horses & Mules, & they driue thē hi­ther & thither, but if they do that not taking care of God, & of his mercy, in Iesus christ, then verelie they ar more miserable, then their horses & mules. It may be indeed, that they may op­presse and overthrow all for a shorte time, according to their pleasure. But, except in time they be awakened out of so deadly sopor, it wil come to passe, that God will cast a bridle into their mouth, & while they say Peace, and all thinges are at reste, a suddaine de­struction shall come vppon them, [...]. Thes. 5. 3. as the paines vpon a travelling woman. It was not said in vaine by Christ, Watch & pray, Math. 26. 40. For there is no surer token of a most greevous judgement to come, then carnall securitie: Obserue also: DAVID having felt in experience the [Page 197] miserie of senselesse men, & the hap­pinesse of the godly; hee weigheth them both earnestlye in his owne minde, and of them both he speaketh passing grauely. For those who once felt in experience, and tasted both of miserie and felicitie, these surely are they who ar both able to speak most weightlie of the miserie & happines of men; and also who best may pon­der in their mind, the misery of man, and his felicitie. I say, they are ablest to speake, from the soule and feeling of the heart, of hel, of heauen, of the paines of hell, and of the joy of hea­ven. For it is not to be thought, that everie man indifferently can speake of those thinges as it becommeth, or that every man without difference, can be capable of them, whē hee hea­reth any godlie man, and experien­ced in them, to talke thereof. Where­fore I propose to everie secure man, and to him that is oppressed with that deadly sopour, but this one sen­tence [Page 198] to be weighed all his life long, to witte, this which is to bee had in this place: Great sorrowes are for the wicked man, But he which hath his confi­dence in the Lorde, mercie shall compasse him] For this cause I obserue these things the more carefully, that we endevoure our selues to those thinges, that wee feele our soules as it were burdened & oppressed first with the weight and burthen of misery, then with the weight of that excellentlie excellent weight of happines & glo­ry, to speak so with the Apostle. For so it shal come to passe, that we shalbe able moste grauely, yea, & with some weight, to preach of that miserie and happines of man, & once to touch, if it be possible, this benummed world with some sēse of those things, which verely if it be not in time commoved in some sort with the weight of those things, it wil surely come to pas, that it salbe oppressed in hel, with that in­tolerable burthē of the wrath of [...]od▪

The con­clusion of the psalme

BE glad) Hitherto hath bin expoū ­ded the secōd part of the psalme, to wit, the application; here follow­eth now the last part, the conclusion, in which he exhorteth them, whom immediatly before hee had declared to be blessed & acceptable to Ieho­va to gladnes, and to some certaine signes of joy, such as ar songs. Be glad (saieth he) ye righteous, & reioyce in Ie­hova] Be glad (saith he) not in your selues, but in Iehova, from whence alone, is al that blessednesse of yours in Iesus Christ: For so speaketh the Apostle, 1. Cor. 1. 50 Yee are of him in Christe Iesus, whereby he signifyeth, that all that excellencie and blessednesse of ours, is from GOD in Christ Iesus, that is, through that our most strait conjunction with Christe, which is made vnto vs wisedome, justificati­on, sanctification, and redemptions [Page 200] Then he subjoyneth the end thereaf­ter in the 31. verse, why we ar of God in Christ, that (saieth he) as it is writ­ten, Hee that gloryeth, let him glorie in the Lord, to wit, fra time he be in Christ. In which place appeareth the wounderful wisdome of God, wher­by he provideth & is carefull for his owne glorie, which otherwise men, ambitious by nature and blasphe­mous, ascribe to themselues. He hath not chosen indeed many wise men, not many mightie, not many noble; but he hath chosen the foolish, weak, and ignoble things, which he wil in­dew in Christ, with the gifts of his grace, for that ende especiallie, that flesh should not glorie in the self, but should acknowledge what so ever thing it hath, is received of the Lord, and therefore should rejoyce in him through Christ Iesus: But who are those whom he exhorteth vnto glad­nes? Be glad (saieth he) yee righteous and reioyce, ye that are vpright in heart] [Page 201] By these names of justice & vpright­nes, from whence is that blessednes▪ (For it was saide before, yea, even of holinesse and sinceritie of the hearte is blessednesse) by these names, I say, he sheweth them to be holie, & those whome in the verse immediatly be­fore he said was cōpassed with Gods mercy. In which place, first note, that none rejoyce at anie time, the solide and true joy, but the blessed, & those (as he calleth them) who are righte­ous and vpright in hart. For I would not call this gladnesse of the worlde, which is of vnrighteous & miserable men, Esay, 48. 22. &. [...]7. 21. by the name of joye. For there is no peace to the wicked (sayth the Lord) Marke againe, that the joy once con­ceived in minde, cannot conteine the selfe, 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 happie case, yea, but e­ven [Page 202] then when they are trouble­some. For they that are spredde over with that true joy, & injoy that peace which over commeth all vnderstan­ding, Phil. 4. 7. as PAVLE sayeth, They glorie in afflictiones, Rom. 5. [...]. vnder the hope of the glorie of God To whome be all glo­rie for ever, Amen.

I Had said] Of the narration, Three parts of the narra­tion. there are three partes: For first he setteth downe the advise that hee had taken to driue over his life in suffering, in the 2. verse. Then he subjoyneth, that as hee had taken purpose, so hee be­gouth to liue at the beginning, in the 3. verse. Thirdly hee addeth, that hee fell away from his begunne advise, from the latter part of the third verse to the 8. Then to returne; First de de­clareth, The first part. that he took purpose to driue over his life patiently. And in this meaning, he speaketh first ingeneral. I will take heede to my waies] That is, to my whole life: Then in speciall. Least I sin with my tongue] whereby he sig­nifieth, hee wil take diligent heede, least he go astray in tongue or spech; for in ruling of the tongue & speach, [Page 205] a good part of our life is seene: Now to the end he may the better governe his tongue (he sayth:) He will keep in his mouth a bridle] To witte, to bry­dle his tongue; the borrowed speach beeing taken from vn-rulie Horses. Then hee noteth the time of his si­lence, and dantoning of his tongue. So long (saieth hee) as the wicked man shall be in my sight] That is, howe oft soever it shall please God to exercise me, The secōd part. Through wicked mens doing. I had bene dome, speaking nothing] The second part of the narration, wherby he openeth vp the begun execution by himselfe of his counsell taken. I had bene dome] (sayeth he) Then fol­loweth the amplification, from the thing that is more: As if hee should saye; yea, I remembred not so much indeed before them of mine honeste and just defence, but I leftall, and I patiently suffered. Of this, see the ex­ample in DAVIDS historie of Simei. 2. Sa [...]. 1 [...]. 5. He met DAVID slying from Abscha­lom, [Page 206] and not only he invaded him by wordes, but by stones. But DAVID, with a wounderfull patience, sustei­ned the mans opprobrie & wronge. When my sorrow] In the third roome, The third part. DAVID declareth and sheweth, that he had gone astray from his purpose; And the summe of the going astraie, is set downe in the wordes 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 afflictiones, my sorrowe as a wound waxed greene: The second is in the beginning of the next verse. My minde growing hoate within mee] The third is the seconde parte of the verse following, as if he should saye, With often meditation and thought, mine affection was kindled vppe, and was as it were, altogether so vehement­lie in flamed. DAVID manyfe­steth this extreame greate perturba­tion [Page 207] of minde, When TZIBA ap­proching, hee accused his maister MAPHIBOSHETH, as one aspyring to the kingdome falselie. 2. Samuel. 16. 1. Marke, of all these thinges, First, DAVID tooke purpose to bee patiente, and hee begouth to put in practise his purposed advise, but hee wente backe from execution. It pro­ceedeth of the grace, that wee take purpose to doe the thinge that is good: It commeth from the grace of GOD, that wee beginne to fol­low out, the good thinge that wee haue decreed: But scarse haue wee begunne, but if wee be left of GOD (such is the weaknesse of our na­ture) we presentlie fall awaie. Where fore wee haue neede of the conti­nuall grace of GOD all our lifelong and in all the actiones of our life, o­therwise, it is not possible that wee can persever to the ende. Second­lie, that is to bee marked, that DA­VID entred not in rashlie into thie [Page 208] this way of silence and patience, but he did this advisedly, that is, having first taken counsel there anent. Who soever therefore will patiently driue over this life, and liue wel every way, he ought to oblish himselfe as it were to doe this thing, by a sure determi­nation of his mind, and haueing had deliberation thereof before. For this thing serveth especially against those suddaine motions of the minde: For you may see, many caried violently hither and thither in an instant with their owne affectiones. The cause is, that they never yet decreed with themselues, to driue over their life patiently: From whence it came to passe, that if they bee mooved, yea, with the least trifling thing, presently their tongue is lowsed to reproches, and their hande is enarmed to com­mit sum haynous wicked fact. Men commonlie thinke that it is not the parte of a couragious mind, to suffer wrong, neither yet thinke they, that [Page 209] they are men of Spirite, vnlesse 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 owne mind to suffer all kinde of injuries. This is the verie beastlie fearcenes of our coun­try men, & not any courage of mind. Thirdly, it is to be observed, that DA­VIDs affection at last boyled-vp, and that he himselfe spake at length: For such is the force of our affectiones, that violently they draw the regene­rate hither and thither. Of which it is that you yet perceiue, some remanēts of sinne still to remaine in every one of the best men: and that this perfect regeneration of the Papistes, is but a dreame. Surely I beleeue, that these men never yet sufficiētly went down into themselues, and haue never seen that vyle corruption, that lyeth far ben in the heart. I know (sayeth the Apostle) being now regenerate, that [Page 210] in me, [...]. 7. 18. that is in my flesh, no good dwelleth He indeed felt that bitternesse of sin cleauing fast to the ribbes, and that law, which he calleth, The law of the members, rebelling against the law of the Spirite: which indeed those men haue never yet felte nor would not feele. Fourthly, it is to bee noted, that DA­VID gaue not place incontinēt vnto his affection: for you see here that he bursted foorth into these voyces, by certaine degrees. For afflictions cō ­ming vppon vs dailie, first of all, sor­row like a wounde waxeth greene, then the hart groweth hoate: third­ly, the fyre kindleth vp, and then in­deede the tongue is lowsed. Learne therefore, that the affectiones of the renewed man burst not foorth, with­out some wrastling, whereby indeed the regenerat man differeth from the vnrenewed, which easilie, yea with any light motion, is brought on to commit any thing, and from hence proceedeth also another difference [Page 211] betuixt the renewed man, & the vn­regenerate. The regenerate man in­deede suffereth greatly, & for a long time, wronges and afflictiones: IOB took in patience the los of his goods, he suffereth also patiently, the tinsell of his children, but when it came to boyles in his owne bodie, hee suffe­red not those with so patient a mind. Notwithstanding, that mans woun­derfull patience, is recommended to the whole posteritie, But he which is not renewed, suffereth nothing with a willing minde, if he be not able to revenge wronges when hee woulde, notwithstāding he reteineth with in himselfe an intention of vengeance. Fiftly, it is to be marked, DAVID kindled vp first, then he spake: Iame. 3. [...]. Iames in his Epistle, He calleth the tongue a fyre: also the same chap. 3. 6. Apostle calleth it a fyre inflamed of Hell. Beholde in this place that hel which is no other thing then the fyre of malice, burning vp in the hearte as it were, and blowen [Page 212] vp and fed by Sathan. Se therefore, vnlesse there be first a flamme in the hart, ther is no flamme in the tongue: That thing which defyleth the man (say­eth the Lord) commeth out from within the man: Then as oft as thou hearest those blasphemies, reproches, and rotten filthie speaches, impute not those so much to the wickednesse of the tongue, as to the vncleanesse of the heart: For of the abundance of the hart, the mouth speaketh] We detest the mens tongues, but if wee were able once to see those fowle and filthie hearts of men, which God alone be­holdeth, howe greatly I praye you, would we altogether abhorre them? For there is nothing more detestable to the godlie man, then is the soule and hearte of a man, not regenerate by the holie Spirite: Hitherto hath bene declared, the first parte of the Psalme, Cause me, ô Iehova to prooue in] He maketh mention of the pray­er which he vsed in the falling backe. [Page 213] whereof againe there are two parts: Firste, hee earnestly craveth death: then he desireth a deliverance from sinne, two parts of the pe­tition. and from the punishment of sinne. To the ende this doctrine may be the easier; these two thinges are to be distinguished in the first petition: First, the petition it selfe, in the firste part of the fift verse: The first part. The second, the reason of the petition in the nexte parte of the same verse. The third is, an amplification, in the laste parte of the same verse, and in the beginning of the next verse: The fourth is an [...] certaine acclamation, in the seconde parte of the sixt verse, & the whole 7. verse through out. Nowe as concer­ning the petition. Cause me to proove in experience (sayeth he) mine ende:] He might haue comprehended this in one word; make me to die, but he v­sed a circumlocution, because of his passionat affection, to shew the loath­somnes he had of life; as if he should saye: I haue long sinsine sought the [Page 214] end of life, make me to feele it in ex­perience at last: Then the reason is adjoyned, from the shortnes of this life. What is the measure of my dayes (sayeth he?] As if he should say, it is nothing. Then cōtinuing in the pur­pose, and willing as it were to define more exactlie the time of his life: First, he maketh a preface, that he wil diligentlie endevour, that he may see and know how durable he is: There after hee prescribeth the time of his life, then clearelie hee sheweth, as it were to God the author thereof, the measure of his life. Behold (saith he) thou haste appoynted my daies as hande­breadths] that is, no longer then is the measure of an hand-breadth. Then he proceedeth, in the extenuating of his daies. My time (sayeth he) is nothing before thee] This much cōcerning the enlarging of the Argument. Last fol­loweth, the publishing of a graue & weightie sentence or acclamation. Surly al men (saith he) is everie way vanitie, [Page 215] although he bee never so well establi­shed] That is, firme and fixed in this life: like as DAVID appeared to be in a noble & pussant kingdome, the e­nemies vppon all sides, being over­come, when this conspiracie arose: Now hee repeateth this parte of the acclamation: For in the same mea­ning he sayth: Doubtlesse man passeth away by a shaddow] That is, by a cer­taine vanishing fashion, 1. Cor. [...] 31. as PAVLL speaketh, by a fashion or figure, by which wordes it signifyeth: not anie substantiall thinge, but a certaine va­nishing fashiō of a thing. The same is the judgmēt of the Prophet, of every wicked mā, Psal. 7 [...]. 60. although he appear to be never so well established, The same also is the Apostles judgement, con­cerning this whole presente whorlde. The fashion of this worlde (sayeth hee) goeth away. 1. Cor. [...] 31. And this much indeede hath bene spoken of both the partes of the acclamation. Surely in vayne they make a noyse] He sheweth the selfe [Page 216] same vanity to be of mens careful in­devours, which is of the men them­selues: as if hee should saye: They la­bour, runne & sweat in vaine, which thing he himselfe had before founde in experience, who after he had pur­chased with so great travell, the king­dome, and so great riches, he saw Ab­schalom his sonne to rage, and he be­leeveth that Mephibosheth would in­terprise some thing against the king­dome, and therefore hee was vncer­tain, whether he should haue 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 vnto God, he murmureth against him. For we are al of that disposition, and that is the nature of our affectiones, that assoone as they are lowsed, then they begin first to be caried head long a­gainst God: which thing, these Tra­gedies, [Page 217] written by the Gentiles, suffici­ently declare, where yee perceiue so many blasphemies of miserable men; so many passionat out cryings & ex­clamations, not so much against man as those gods, whom they fayned to themselues. There surely it is a cer­taine vive representation of the cor­rupt nature of all men; in the meane time, they suffer all sortes of extrea­mities: For wee all by nature, impute the afflictions which befall vs, & our miseries to God, & not to our selues, or to our sinnes. Notwithstanding, this murmuring of DAVID, neither that impatience of IOB, is altogether desperate, such as vseth to be of pro­fane men, and whom God leaveth al­together by his Spirite. Marke next, The argument of the petition, from the shortnes of the life, he gathereth that we must die. It is profitable in­deede, continually to thinke of the shortnesse of this life, and not to har­den our heart againste afflictiones, [Page 218] whereby we are exercised in this life, according to the will of God. So IA­COB complayneth before PHARAOH, through the sense of the nuserie of this life, Gen. 47▪ 9. That his daies were short and e­vill: But we must not alway gather of this, that wee must die, neither yet through impatience, is death to bee thirsted after: which thing DAVID did at some times, through the weaknes of the flesh. But PAVLE sheweth a far diverse vse of oppression. Affliction bringeth not out impatience, Rom. 5. 4. [...]. but patience, patience experience, experience hope. Thou seest therefore, that impatience & desperation follow not vppon the the sense of afflictiones, but patience and hope. Of the which againe, you gather, after what maner the corrupt nature of man, abuseth good argu­ments, for evill conclusiones & peti­tiones. 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 [Page 219] in that estate which DAVID then was in, had gone further on, & not onely would hee haue earnestlie desired death at Gods hand, but he himselfe had put hand in himselfe: yet God leaveth not his own altogether. Thirdlie note, that the corrupt nature of man, abuseth the best sentences what soever, such as is this, That al men is e­verie way vanitie] For we cannot suf­ficiently weigh our own mind, how vaine we are by nature, whereof we haue an example, yea, in Dauid a re­newed man; We abuse this sentence to a verie bad conclusion, to impati­ence, to desperatiō, & to murmuring against God. The same David, or who soever he was that writ the 73. Psalme gathereth a farr better conclusion of such a like sentence, of the vanitie of vngodly men: Psal. [...]2. [...] This to wit, I shal be al­way with thee (sayeth hee) Fourthly, Dauid being afflicted, hee feeleth in experience his owne vanitie and mi­serie, according to his owne miserie [Page 220] and confession: As if hee shoulde againe, hee measureth the common miserie of men. Of which thinge learne, what is the vse of afflictiones, from afflictions proceedeth not on­lye the knowledge of our owne selues, but commonlie of the miserie of all men, which is so necessarie al­waye, that without it, there is no fee­ling of deliverance and happinesse. For except miserie be knowen, there is no desire of happines and felicitie: And if there shall be no desire at any time, in the life of this deliverance, surelie no deliverance shall ever bee. For the gate is not opened, but to those that knocke, neither yet is anie thing given, but to those that seeke. [...]his estate of men is most dangerous who are continually dronken, with the prosperous successe of all things, neither yet haue they experience at any time, of those imperfectiones, and miseries, which follow our na­ture.

BVt now] The seconde part of the Psalme, in which he draweth cou­rage to himselfe, and correcteth that [Page 222] wandring a straye, which was in him­self some time before, as if he should saye. Hither to I haue haue spoken these things of my going astray. But now ô Lord, what waite [...] for? that is, what is mine hope? Then he answe­reth himselfe: Mine hope is in thee] Having layde downe his hope, hee conceiveth new prayers farre diverse from those, which he made mention of that, he vsed before. He is very zea­lous in prayers, for he repeateth one thing thrise. Now ther ar three argu­ments of the petition, thrise repeated over: Then is subjoyned the conclu­sion. The argu­mentes of the petitiō. He craveth first in these words. Deliver me from all my defectiones, laye mee not out for a reproch to the foolish] That is, to those that abuse reason to foolishnes and infamie; which thing al men do: while they be called back by the holie Spirite of God. I waxe dumme] The argumente of the firste petition, from his owne repentance [Page 223] say; I acknowledge that thou art the righteous author of this my chastise­ment, and I quiet my selfe in thy judgementes. Remooue thy plague from mee] Hee repeareth this petiti­on, The repetition & ex­po [...]ng of the petitiō especiallie the latter parte there­of. For that reproche whereof hee spake, hee interpreteth and calleth it a plague. At the stroke] The o­ther argument of the repeated peti­on, from his own wickednes. If thou with rebukes] The amplifying of the argumente, from the common e­state of all men, of whom, none haue that strength, whereby hee is able to beare oute, if hee compare him­selfe, with the weightinesse of Gods judgemente: But contrariwise, hee is extreame weake. Nowe concer­ning this argumente, looke manie thinges, in the booke of IOB. For iniquitie wouldest chastise] That is, if thou wouldest chastice anie man ac­cording to his deserving, thou woul­dest dissolue him into Ashes, as a [Page 224] moth, which is destroyed with the touching onely. Then considde­ring this common estate and weake­nesse of men, whereby they are not able indeed to suffer so much as the least of Gods judgements, he cryeth out as before, in the sixt verse, Surely all men is vanitie] Here my prayer] Thirdly, he rehearseth the same peti­tion, with a greate vehemencie of minde, And first he recommendeth vnto God, the prayers themselues: Then the crying out in powring out of the prayers. Thirdly, the teares cō ­joyned with the crying: For such circumstances are not adjoyned vn­to praiers in vaine, as crying & teares. Yea, they are cared for by God, who putteth vp into his bottle, every teare of his own, & hes them all in his regi­ster as it were, as DAVID speaketh in another place. Because I am a stranger] The thirde reason of the petition re­peated in the third place, frō the shortnesse of this life: as if he should saye: [Page 225] 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 mortall men, there­fore there is an occasion offered vn­to thee, to excuse thy mercy towarde me, a miserable Pilgrime. So doe the faithfull speake in other places. Cease off from me] This is the conclusion, as if he should saye: Therefore leaue off from afflicting mee longer and more grieuouslie, that I may refreshe my selfe before I die, not being to re­turne againe vnto this life. So doth IOB dispute, 10. 21. &c. and as a hum­ble suppliant is turned to God. When I goe not away] These words declare the shortnesse of this present life, as if he should say, so long as the shorte light continueth, or, so long as I en­joy this shorte light. And this is the selfe-same argument in effect with that, which was in the ende of the verse preceding. Out of those things which we haue spoken, marke first in [Page 226] DAVID a certain memorable change and prayers, greatly disagreeing a­mong themselues. Before indeed he had prayed with a troubled minde, but nowe hee prayeth with a more quiet and setled hart. For sometimes the fleshe hath more the rule in the prayers of the faithful, then the Spirit oft-times. And some times again, the rule of the Spirit, is more then of the flesh. Thou hast also in this change, an instruction of the finall victory of the holy Spirite. For although in this present life, the victorie appeareth to be oft vpō the fleshes side; neverthe­les by that same thinge, that after the motiō of the flesh, the holy Spirit rai­seth vp in vs that operation, which suppeth vp, as it were the motion of the Spirite; we are put in minde that once the victorie, shal be perfect and full vpon the Spirites sides. More o­ver considder, how diverse▪ yea, how contrary to the selfe, the effect of af­flictions is in DAVID. For seeing be­fore, [Page 227] when affliction draue him for­ward to mourning, now the feeling of the same, provoketh him to the ac­knowledging of sin, and to the de­precation of the punishment therof. For what is all our nature, if at anie time wee be oppressed with adversi­tie, then wee are wearied of this pre­sent life, and wee crie for death. But wee are admonished rather, to seeke the forgiuenes of sinnes, and recon­ciliation with GOD, through Iesus Christ, then death, seeing that in­deede the affliction is not to bee en­ded with death; but it shal be encrea­sed manie waies, if through Iesus Christ there bee not reconciliation. Finally obserue, how diverselie hee doth conclude from the same argu­ment, taken from the shortnesse of this life. For before, because the life is shorte, hee earnestlie sought for death. Now, because the life is short, he prayeth that the plague may bee remooved. He vseth the argument of [Page 228] the Spirite aright, which the flesh a­buseth; and he draweth out holy pe­titiones and conclusiones out of the same principles, out of the which, the flesh draweth out venime. The rege­nerate men foeleth in thēselues this contrarie maner of reasoning & con­cluding out of the same principles. Yea, and they are happie in that re­spect, that thereafter they haue con­cluded out of good principles, evill thinges; out of the same againe they haue gathered good things, the Spi­rit, to witte, overcomming the flesh: when the vngodly and vnrenewed, continuallie, if at any time it happen them to see good grounds, draw out of them false and vngodly conclusi­ons: For it is saide, That the vngodlie knowing God, notwithstanding they glo­rified him not as GOD, but they became vaine in their thoughts. Rom. 1. 21 To GOD, in Christ Iesus be all glorie, Amen.

The first part of the psalme.

As the hart] In this first part of the Psalme, and his complaint, DA­VID vttereth out two most grieuous passiones: The first indeede, a vehe­ment desire of the visible presence of God, which at that time was in Ieru­salem. The other, an exceeding great sorrow of hearte, conjoyned with an earnest desire. The desire is first set downe by waye of comparison, the similitude being made with an hart braying. The heart (sayeth he) brayeth no more for the channels of waters, then I bray vnto thee, ô God) The heart is then said to fly at al times vnto the waters, The na­ture of the heart. when painefully he draweth breath, [Page 231] which is chiefely, when the harvest quarter beginneth, at what time, in respect of the burning heate, hee is most impatient of thirst: So are wee all by nature thirstie and drîe, and when there is a feeling of that thirste and drough, then with no lesse desire are we caried forwarde vnto Christ, in whom only wee haue our refresh­ment, then the heart brayeth, that is, crying out, he runneth vnto the wa­ters, wherby he quencheth his thirst, Then is set down a simple propoun­ding of that desire: My soule is thirsty for God] (sayeth he) By nature al men as wee haue saide, are drie and withe­red, burnt vp, to witte, with that fyre of sinne, and of the wrath of GOD. But fewe feele their drough, where by it commeth to passe, yea, that few are mooved with the thirst of grace, for no man is throughly touched with the thirste of the grace of God, except God first by his Spirite hath provoked him, especiallie by the [Page 232] 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 fountaine of the water of life, Iesus Christ, presently they wil seek vnto themselues fowle puddles; and for cleane and living water, they will drink in filthie & stinking waters: for the only merite of Iesus Christ and his bloud, they wil drinke vp the me­rites of men: & such poysons, which the Papistes this day, offer to misera­ble men. Wherefore Christ in IOHN, at what time he remained vppon the earth with the Iewes, with a loude voyce and crie, he called al that were thirstie vnto himself. And this whole Preaching of the Gospell this day, it belongeth to no other end, then that, as with the finger, that only fountain of life Iesus Christ, be pointed clear­lye out. Nowe after that men are brought vnto Christ, they drink, yea, they drink for evermore, they drink [Page 233] in that grace which is in him, & they all receiue of his fulnesse: for that fountaine of life, is never drawen drye, neither yet doth ever the blood of Christ drie vp: But not without some difference, drinke wee 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, wee shall drinke that water of life abundantly. Wee shal drinke then for evermore, and we shall drinke without loath­somnesse, and prease of vomiting: For like as that water, can never at a­ny time be drawen drie, such is the plentie and abundance thereof; so it is of that dulcenesse and sweetnesse, that it allureth and provoketh the drinkers to drink continually. There is no pleasure in this life, which by continuall vse thereof, breedeth not a loathsomenesse of the selfe. Wee loath at sometimes, I grant, those ex­ercises of godlines; as the preaching and hearing of the worde, prayers, & [Page 234] such other of like sort. But this is not to bee imputed to this water, but to our corruption: For there lurketh as yet in everie one of our hearts, some gall of bitternes, whereby our mind is so infected, and the taste in the mouth is so corrupt, that those things which are by nature most sweete, at sometime they seeme to bee bitter: Which thing is manifest, yea, out of that, that in that other life, when wee shall haue layde downe, this corrup­tion of nature, there shall bee no loa­thing at all. Beside this difference, whereof wee haue spoken, there is a­nother, wherby we drink in this life, and shal drink in that other to come. In that other life we shall drinke im­mediatlie, that is, no midde instrumēt comming betweene, either of the preached word, or of the sacraments administred, we shal see God even as he is. But in this life, surely wee haue need of meanes, as it were of spowts, whereby may bee convoyed out of [Page 235] Christ vnto vs, that water of grace. And this is it which the Apostle spea­keth: 1. Cor. [...] 12. Now we see through a glasse darke­lie, but then shall we see face to face. And of this it commeth to passe, that as long as we liue here; like as there is a desire of the water of life it selfe, so there is a desire of the meanes whereby we draw that water: I saye, there is a desire of this outwarde mi­nistrie: And this was that longing of DAVID, which he openeth vp in this Psalme: But thou wilt speare; Had not DAVID God present with him, in whatsoever place it happened him to be, without that externall ministe­ry, had he him not with him, I saye? I answere, that he had in every place God, in some measure presente: but he felt not so abounding an fruition of his presence, when he was farre a­way from the Temple of [...]od, which hee was woont to feele in the visible Church of God, and in that Temple which at that time had especiallie a [Page 236] promise of Gods presence: The selfe same thing also, all the Godlie feele in themselues, that they feele not so plentifull an enjoying of God, whe­ther by the word Preached, or by the Sacraments administred, which they are accustomed to feele otherwise with those meanes. For those ordi­narie meanes are not appoynted by GOD in vaine. For the strong God] These are the groundes and causes of such a great desire. DAVID had felt of that visible presence of GOD, his mightie power through Christ, hee had felte 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 saye, that accu­stomed power, goodnes: finallie, the life of God in Christ Iesus. For hee that hath once tasted those thinges which are in God, and (that I should speake so with PETER) Hes tasted, 1. Pet. [...] how [Page 237] gracious the Lord is, hee desireth him continuallie to be present with him, and earnestlie, hee craueth 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 goe (sayeth hee) Thou hast the wordes of eternall life. Saying when] Here DAVIDS soule declareth his owne thirste. And it is brought in the selfe speaking, by taking on the person of one that speaketh, and tal­keth vnto God, for while wee com­plaine and lamente, not onely the mouth of the bodie is to be brought out, but the soule is to bee brought out into Gods presence. The mea­ning is, as if he should saye, will this never come to passe, that I shal come to GOD, and appeare in his sight? Those who ar destitut of Gods woū ­ted presence, and of that life which proceedeth from his presence, and [Page 238] then feele nothing but the terrours of death, they appeare to themselues indeede, that they shall never swim out of that death. This is the feeling, I saye, that nature furnisheth. And those, which otherwise are godlie, when they seeme to themselues to be destitute of God, at some times they are governed by the instinct of na­ture. Looke the Psalme. 13. verse. 2. Wilt thou forget me forever? My teares are] Hitherto hath bene the passion of his desire, now hee publisheth the vehement passion of his griefe. For twise he bringeth it out, once in this verse, again in that that followeth. In this verse then, (he sayth) My teares are] That thing which we chiefelie take pleasure in, Iohn. 6. [...]5. the scriptures calleth meate, from whence it commeth to passe, that Christ sayeth, My meat is to doe the will of him that sente me] this is the thing which chiefly I delight in: So the teares are saide to be meate in this place, because hee who is in the [Page 239] estate of heauinesse, delighteth in teares, and drinketh them in greede­lie, as any most sweete liquor. For there is some naturall pleasure in e­verie affection, when the affection is left to the selfe. Yea, in the passion of sorrowe, there is a delight, although there be not in it a solide joye. But if the Spirit of God stir vp those sighes, & those teares, now there is another joy, yea, and that solide indeed, con­joyned with the teares themselues, & together with inutterable sighes, of which the Apostle PAVLI spea­keth. Rom. 8. It is that gladnes which PETER calleth in his first Epistle, vn­speakable and glorious, and together with those teares the water of grace and life is drunken-in. Neither yet in this life, to speake the thing which I thinke, is there any solide joye of the Christian man, vnlesse it bee then▪ while he reioyceth, he powreth out teares, sighes, & is heavie. But in that other life, All teares shall bee [...]iped [...] ­waie [Page 240] from the eies, [...]. 4. as IOHN speaketh While it is saide] Hee adjoyneth the cause of his sorrow, that bitter moc­king of the enemies, which daylie in steede of a reproche they cast vppe in his teeth. Where is thy God?] There was indeede sufficient matter of dis­pleasure in that, that he was destitute of that visible presense of God in his Church, but for this cause sorrowe was heaped vpon sorrow, in respect, it was objected by his enemies, by way of mockage, that he himself was left of GOD. This is no new thinge with the persecutors of the Church, throwen downe and humbled, yea, this waie to vp-brayde any particu­lar member thereof. Looke Psal. 137. In which it is saide of the Church: When we sate weeping at the rivers of Ra­bell. But what did the Babylonians then in that mourning: They required of vs, saye they, in skorne, ioyful songs: such as wee had sunge in Ierusalem. This same thinge also shall wee feele [Page 241] in experience, if ever it come to passe, through the righteous judgement of God, that wee be spoyled of this pre­sence of God in his Gospel; the medi­tation of which evill, now appeareth to be some-what light: But after that it commeth to passe, through the righ­teous judgement of God, then in very deede, wee shall finde in experience, how grievous it is: I speake of those e­specially, who sometime delighteth in the presence of God in his word. Re­membring these things] Again he setteth downe his griefe, and hee conjoyneth therewith a new argument of sorrow. I powre out my soule vpon my selfe] As if he should saye, Not onelie I powre out teares, but I powre out the verie soule, which with displeasure melteth within me. The inward lousing of the soule, and of the affection thereof, is the cause that the bodie and the eies, are resolved into teares: And manie times, yea, our eies are not indeed suf­ficiently of power to furnish teares to [Page 242] our heavinesse, after that till all the teares are powred out, and the bodie as it were dryed vp. Then the passion of sorrow vseth to be vehement, when it is left to the owne libertie. He adjoy­neth the cause of so great a sorrow. Remembring these things] (sayeth he) to witte, which follow. That I was woont (sayeth hee) to passe by in the multitude] As the remembrance of the former miserie, after a deliverance, is conjoy­ned with gladnesse (for that man never rejoyced solidely at any time, which was not first before displeased in ear­nest) so the remembrance of the by­paste felicitie, after that anye hap­pie man is made miserable, is conjoy­ned with a great dolor of mind. Thus, seeing it is customable in any other thing what soever, it hath chiefelie place in matters Spiritual and heaven­ly. For to him it seemeth to be intolle­rable, who at some times had GOD present with him in Christ; if he be at any time left destitute of his presēce, e­pecially, [Page 243] if any externall affliction for the presēt lie over his head: but if in the meane time, with the remembrance of the former presence, together with the dolor, there be a desire of that presēce, surely there is some gladnesse conjoy­ned with that sorrow: Blessed are they who hunger and thirst for righteousnesse, for they shall be filled, and Gods ancient mercie shall come vpon them, where­of they remember an argumente of the assurance of Gods presence to bee restored in time to come. Moreover, it is to be marked in this place, that fra once the presence of GOD is with­drawen, all sorrow and adverse things meete vs in the waye, as are the skor­nings of the enemies, and the remem­brance of felicitie past.

The other part of the Psalme.

WHy castest thou down] In this second parte of the Psalme, he waltereth as it were suddainelie, out of the middest of sorrow, and draweth cou­rage to himselfe: And first by a turned speech he speaketh to his owne soule: Then next to God, the fountaine of al comforte. Also, hee calleth backe as it were again, his soule out of the helles: For it was very greatly cast downe, as the words themselues shew. For this is the custom of the godlie, that after for a time they haue given liberty vnto di­spleasure, and haue said to their soule as it were: Receiue not comforte, but drinke in sorrow as water (for in do­lour and heavinesse for a time, is the rejoycing of the godlie) After they haue sufficientlie and aboundantlie given place to sorrow, and are now al­together caste downe, and astonished, presently they ryse vp, and encourage themselues, by the grace of God, and some certaine motion of the holy Spi­rit, [Page 245] which leaveth them not vtterly for ever. Moreover, they doe it after this ordour: First, they rebuke and correct their owne soule and affection, which thing, Dauid doth here, no otherwaies then a mother doth her childe, which hath not yet the vse of reason, at which time, it is whollie powred out into teares: Then after rebuke, they com­fort their soule, and exhorteth it to hope in God, altogether after the same fashion, whereby mothers, after they haue sharpely rebuked their children comfort them. It is to be marked, that David lifteth vp his soule vnto hope: For to hope in God, it is the onely re­medie against desperation. For hope is contrary to desperation, and whosoe­ver they bee, that are of a cast-downe minde, if in the meane time they be not lifted vppe by hope, they will fall into desperation, and will perish at length. From whence proceeded that desperat sorrow of the Gentiles, which was without faith, without hope, without [Page 246] Christ: And the same day also, how many soever they be, that are in the e­state of death, without Christ, of ne­cessitie they must dye in desperation. For I will yet] He maketh some place to hope in his soule from thence, that he shall not be disappoynted of the thing hoped for, but even as he hath hoped, so shall it fall out vnto him. I wil prayse him (sayeth hee) and the saluation of his face, that is of all sortes] That is, his face, in which is the s [...]cietie of joyes, or that manifold salvation, which is in his face and presence; & so to prayse, is to pub­lish. David therefore promiseth, that he will praise both God himselfe, and also, that so great a benefite of his life received from him: or finally, to praise the salvation of his face, is to prayse & publish the salvation which shall bee before him, from whence, in the laste verse (he sayth) that hee will prayse the salvation of his face, that is, the salvati­on which shall bee seene before him. My God] As he had first turned him­selfe [Page 247] vnto his soule, now hee turneth himselfe vnto his God, and hee lifteth vp his eies, & sigheth, (as it were) vnto him, opening vp vnto him the sorrow of his soule, and hee powreth out his carefulnesse and solicitude vppon his bosome. Whosoever is indued with Gods holie Spirite; This man sigheth vnto God in his affliction and sorrow: But he who is indued with mans spi­rit onely, that man wil never sigh vnto God: for he supposeth God to be an­grie with him, especially then, when there lyeth any affliction vppon him: For he thinketh that that his whole mi­serie proceedeth from the wrath of God. But hee who hath the Spirite of God, that spirit (I say) of adoption, by whome wee crie, Abba, Father: This man commeth without feare vnto God, because indeed that Spirite is al­waie with some feeling of Gods mer­cie and fatherlie loue. Wherefore, as a sonne, who hath his Father well-wil­ling vnto him, in his sorrow, he taketh [Page 248] his way straight to his father: Even so the childe of GOD, hee passeth in his sorrow and miserie to God his father, and maketh his complaint vnto him.

THerefore] He glorieth thereafter ve­rie suddenly, first against the places [Page 249] of his banishment whatsoever, then a­gainst everie one of his most grievous afflictions. This particle, [Therefore] appeareth not to giue a reason of anie sentence going before in the texte. Then hee begouth this sentence (as it seemeth to me) from some cutted off and sudden feeling of joye, and of the presence of God: as if he had said, be­cause of that joy, and that rejoycing of the soule, which I cōceiue of my God, I remember of thee, &c. Of which thou learnest this, how soone a man vseth to be changed, that turneth himselfe vn­to God: for the presence of GOD is forcible to giue life vnto the creature; that his face shineth no sooner, but the creature beginneth to reviue againe, although it bee never so dead. When the Psalme speaketh of these grosse & bruitish creatures. Psalme. 104. 29. 30. When thou hidest thy face, they are troubled if thou take away their breath, they returne to their dust. Againe, if thou sende foorth thy Spirite, they are refreshed, finally, thou [Page 250] renewest the face of the earth. How much more the reasonable creatures, as wee call them, and not onely the reasona­ble, but the spirituall, that is, the crea­tures that are renewed by the Spirite of GOD, which haue once felt howe mercifull the Lord is, those creatures, I saye, depend vppon their God; for it is necessary, yea much more, that their life and death depende from his face, present & absent; Psal. 4, 7. 8 Lift vp (sayth David) Iehouah the light of thy coūtenance vpō vs, and put more ioy in mine heart, then at the time, in which their cornes and wines were increased. Of these therefore chiefely do I speake, which are already accusto­med with the countenance of God, & that vse to take some pleasure of his face. For to speake of others, they are not able earnestly to seeke that coun­tenance of GOD in Christ Iesus. For there is no desire of that thinge wee know not. Also, these haue not yet ta­sted, how sweet that sight of God is in Iesus Christ. I remember of thee] as if he [Page 251] shuld say, In every place where it hap­peneth me to be banished, from all the bordours and coastes of Israell. From the East, where is the riuer of Iorden: from the North, where it is bounded by the mountaine of Chermon and Li­banus, & frō the South, where the hilly coūtry boūdeth Iudaea. He calleth these hillie countries, by the name of a little Hill, because they being compared with the Mountaine of Libanus, and with Chermon, which are situate vppon the North, they are reckoned out one­ly among little Hilles. Of this place thou perceivest, that there is no place either of banishment or of imprison­ment, so vnpleasant and ougly of the selfe, which is able to separat the chil­dren of God, from the countenance of their God? yea, they glory in that pre­sence of GOD: which they possesse a­gainst any place whatsoever: For this, in which we driue over our life, what ever it be, it is nothing indeede, But Gods presence is all things. The word [Page 252] Of remembrance] which he vseth, is to bee marked. For surely that remem­brance, was rather of Gods presence, then the presence of God it self, which was then without the Citie o [...] Ierusa­lem, in which at that time, was that vi­sible presence of God. The matter is so then, when wee are banished from this outward ministerie of God in his Church; yea, in which wee chiefelie haue our God present: Then surely we that ar the faithful, are not said indeed so much to haue our GOD presente; as to remember vppon his presence, which was some-time with vs. Also, this remembrance I graunt is joyfull, sweete and acceptable, notwithstan­ding, it lacketh not some certaine di­spleasure & heavines of the own, yea, & in it, there is a certaine matter of sor­row, as we saw before in the fift verse. Remembring these thinges (sayth hee) I power out my soule vppon my selfe] I will saye some-what more: This presence of GOD also, which is in the mi­nisterie [Page 253] of his worde, it hath the owne dolour conioyned therewith, because it is vnder hope. Hope I grant, is with joy and glorying, from whence the A­postle remembreth of the glorying of hope. And in another place. We glorie vnder the hope of the glory of God. Heb. 3. 6. Not­withstanding that hope is conioyned with sorrowe and sighes, We sigh (sayth he) waiting for our adoption, that is the re­demption of our bodie. Rom, 5, 2, Howsoeuer a deepe] As before he had gloried against every one of the places of his banishmente whatsoeuer, Rom. 8. 13 so he glorieth now against afflictions, although they be most grie­vous. [Howsoeuer a deepe calleth vpon a, &c.] That is, how grieuous soeuer the afflictions be, as they wer waters brea­king in violently vppon me: notwith­standing [Iehoua will send away his louing kindenesse in the day time, &c.] You see there is no affliction although it bee neuer so grieuous, which is able to se­parate the the faithfull from the pre­sence of their God, or from a feling [Page 254] of his mercie: yea contrarywise, they glorie in the most heauie calamities whatsoeuer. Rom. 8. 35 Who shal separate vs (sayeth Paule) from the loue of God, shal oppression shall anguish? It is next to be noted, that he sayeth those floodes and waues vio­lently breaking in: also those thinges that are sent out to bee Gods; as if all these things were from God. There­fore hee acknowledgeth that all his af­flictiones proceeded, from God as the author: But from whence promiseth he that comfort shal come vnto him in his afflictiones? sayeth he not in the 9. verse [Iehoua will send away his louing kindnesse.] Therefore affliction & comfort in affliction proceedeth both to­gether from God, 1. Cor. 10. 23. together with the trouble he sendeth comfort, with the tentation, hee sendeth deliverie out of tentation. Neuerthelesse, there is some difference in the order, for first in deede he afflicteth ere he comforteth: First is the sense of trouble, then the feeling of comfort, to what purpose is [Page 255] that? To witt, because we are so dull of nature, and senselesse in this life, that we cannot esteem of the grace of God in Christ, howe great it is, neither yet can we judge how sweete it is, vnlesse wee feele first, how miserable wee ourselues are by nature, and sigh vnder the burden of sinne. Now in miserie the feeling of grace & of that presence of God in Christ is sweete. But after this life the joy of the Godly shal be solide wāting altogether al feling of sorrow; to wit, when all teares shall be wiped away from our eies: for then wee shall bee able to comprehend that pure and sincere ioy, which we cannot compas in this life. [I will continue in my prayer] This is the effect of the thinges preceeding: For in respect that God wil send away his louing kindenesse in the day, and his song in the night vnto DAVID: Therefore he wil continue in his pray­ers to GOD. For there is no man that is able to conceiue prayers, vnles God furnish the matter of them, and indue [Page 256] vs with a feeling of his mercie. Lord (sayeth he) in the 51. Psalme 17. verse [Thou shalt open my lippes, and my mouth shall shew foorth thy praise] Hee calleth God the Fountaine of his life] by which name, he sheweth manifestlie, that hee hath apprehended that power of God which is in Christ, which serueth vnto life. But let vs consider the forme of the prayer it selfe. I say vnto the strong, of my rocke] that is of my refuge, &c. This praier of DAVID is a lamentation, and a certaine complainte. Obserue then what sort of songs God vseth to fur­nish in afflictiones, to wit, a complain­ing kinde and sorrowfull. And surelie of necessitie it must bee thus. For to what purpose serue ioyfull songes in miseries? looke Psalme. 137. In which the Church of God abhorreth those ioyful songes, such as shee song some­time in Ierusalem, being now in her banishment. Notwithstanding the hea­uines and lamentation is alwaye tem­pered with a certaine sweetnesse, and [Page 257] ioy in God, and the lowder the sighes are, the deeper vseth the reioycing to be. But let vs consider the words. Why forgettest thou me?] (sayeth he) First he complaineth that God forgetteth him: Then he complaineth of his miserie This latter indeede is the effect of the former. For when God forgetteth vs, then at that time we are miserable, we walke as in mourning apparell, and we quarrell with God. Also in the meane time that DAVID complaineth that the Lord had forgotten him, he cal­leth him, The strong GOD of his rocke] Whereby is signified, that yet he clea­ueth vnto God verie grippingly. The faithfull so in loue imbrace their God, that although hee seeme some-time to be forgetful of them, nevertheles they leaue not off to stick vnto him: Howbeit (sayeth IOB) thou wouldest slay me, should I not hope in thee? Which thing surely is an evident, that God in very deede forgetteth them not, although for a time he appeare so vnto them. For if [Page 258] God once forget vs, and should leaue vs altogether, Example in Iob▪ Chap. 13. 15. surely wee also should forsake him. For if hee first tooke not hold vpon vs, verely, we were not able with our hand, as it were, to take holde of him. Notwithstanding, it appeareth so vnto vs, while wee are afflicted, that we are left of him, and that hee taketh no further thought of vs. Wherefore goe I in mourning] Hee complayneth of his miserie, which he signifieth by the adjunct clothing of his bodie: Because of the oppression] He sheweth the cause of his miserie, and of that dooleful ha­bite of clothing: To witte, the oppres­sion of the enemie. They invade my bones] In these wordes, hee expresseth more particularly this oppression. They assayle my bones] Then opening vp that figuratiue speech: Mine enemies repro­ching mee] (sayeth hee:) The reason wherefore then next hee rendreth, from their contumelious and blasphe­mous wordes, While they say (sayth he) vnto me daylie, Where is thy God?] This [Page 259] indeed was a blasphemie against God, which was a contumelie & a reproch against Dauid. For blasphemie against God, is the reproch of the neighbour, & they are no otherwaies commoved therewith, then if they were stricken through with a sworde: for such is the mutuall conjunction of God, and of his owne; such is the compassion, & mutual feeling, that if they see God to be touched with any ignominie, and his name to be blasphemed, the godly are no otherwaies commooved, then if they were woūded with some dead­lie wound: Even so on the other side, God is so mooved with the persecuti­on of his owne, that he esteemeth the same, as if it were done to himselfe, Saul, Saul, Act. 9. 4. (sayeth hee) why persecutest thou me?

[Page 260] WHy castest] Last of all, turneth to that verse, which wee opened vp before, as it were, the overword of the Psalme, cōcerning which, look before in the 6. verse; Therefore, as touching it, only we make mention of this: how oft soever the godlie for a time giue place vnto their sorrow; so oft manie times they returne to themselues, and comforte themselues, correcting their passion, and exhorting their soules vn­to hope, which is contrary to despera­tion, vnto which, their affection other waies caryeth them head-long.

The first part of the psalme.

HEare this] The first parte of the Psalme, the Preface, in which hee 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 certaine distribution, hee seeketh for attendance. 1. Of ignoble­men. 2. Of Nobles. 3. Of rich. 4. Of poore: all whome he mooveth to take heed; from the weightines of the mat­ter, [Page 262] he is to speake of wisedome 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 harde matter, that is, a notable figuratiue sentence: For the Hebrewes call the allegorie, that is ei­ther cleare or obscure, a darke matter. Againe, to the ende hee may the more mooue them to attendance, hee decla­reth, that he wil beearnestly occupyed in entreating of this matter. My mouth, (sayeth hee) shall speake, and my minde shall meditate, my eare shall inclyne the self, and my harpe shall be played vpon.] See here, first, he requireth attendance vp­pon the parte of other men, in the meane time, hee declareth that he dili­gentlie and earnestly entreates of the matter. First, then obserue when there is any graue matter propounded to be handled, both he that heareth, and hee that speaketh, should be very earnestly occupyed therein. Note againe, the ar­gument [Page 263] of the Psalme is of wisedome, as wee haue in the Preface it selfe. Now that is that Wisedome, the doc­trine of confidence, as it followeth there-after. Then beeing about to speake of confidence, hee exhor­teth that all men take diligent heede, and giue attendance to the same. The doctrine of Confidence; when-so­ever it is propounded, it should not bee layde out to the deafe, but it re­requireth the taking heede of all No­ble, ignoble, rich, & poor: Of the great men (I say) and rich, least they should put their confidence in their nobilitie and riches: and of the ignoble and poore, 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 poore commonlie place happinesse in riches, Ignoble & base men, in honours, whereof they themselues are destiture. Thirdly, hee professeth, that he will be all waies oc­cupyed [Page 264] in handling of this matter. For what is it chiefely, that stirreth vp at­tention in men, that are of contrary o­pinions? Even the serious diligence of the teacher. And when is the hearer chiefely edified? Even then, to witte, when hee diligentlye marketh thee speaker, And profiteth also by him, that hee speaketh nothing but that wherevpon he hath meditated before, and inclyneth his eare as it were to his own voyce: For although, he pronun­ceth not other things with his mouth, thē those which he hath before thoght vpon in his minde: Notwithstanding, the selfe same thinges being first vtte­red in the mouth, & then vnderstoode by the eare, and finally, returning vnto the minde from whome they procee­ded, they confirme the faith & know­ledge of the speaker himselfe. And thus much haue 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, aswell of this life, as of that, that is to come: He propoundeth not this simplie, but having wrastled as it were a little, with the infirmitie of his flesh, he vttereth it out with an in­terrogation: Why shuld I feare (saith he) in the times of evil, that the iniquitie, &c] That is, that through the infirmitie of this my life, in which I walke as it were with my feet, I be circumveened with calamities, and so I be in an evill case. This speech appeareth to be of a man, reasoning with another, and rebuking, and so it commeth to passe indeed in the very matter it self. For Dauid spea­keth these thinges out, not without a certaine reasoning and wrastling with the weaknesse of the flesh: For wee get not libertie, through the flesh, without a certaine wrastling, to put our confi­dence in God. And our confidence in [Page 266] God is perpetually hindred by the in­firmities of the fleshe. Whosoever therefore will put his confidence in God, of necessitie, hee muste prepare himselfe for a combat.

The third part of the psalme.

OF those men] Here followeth the argument of confidence, from the rising againe of the flesh, and life ever­lasting. For, (sayeth he) he will redeeme my soule foom the graue] Hee thinketh it not sufficient to lay this argument na­kedly downe, but hee premitteth the amplifying thereof, from the contra­ry, which, to wit, falleth out to them, who place their confidence in riches, and honoures. For there is none of them who is able to redeeme his soule from death. This amplification and declaration, to the ende wee may the more clearely vnderstande it, shall bee [Page 268] deduced into those partes. First, in the seaventh verse, and thereafter vnto the eleventh verse, he sheweth, that he that putteth his confidence in riches, is not able to deliuer a soule from death. Then next he sheweth, that he which putteth his trust in honour, cannot re­deeme a soule from death, from the 11. verse, to the 14. vers. Thirdly, while he considereth these things earnestly, hee aggregeth the foolishnes of those men, as also he rebuketh the foolishnes of the posteritie, in the 14. and 15. ver­ses: I returne to the first parte. Of these (sayth 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 bee his owne life: (for a man will redeeme his owne life with a greater price, then his bro­thers) So that he may liue for euer, and not find in experience corruption] And in the ninth verse, the reason is inserte: For (sayeth hee) the redemption of their life is deare] Yea, certainly the price of life [Page 269] can at no time bee payed by them to GOD. And this is the thing which he subjoyneth, Yea, it ceaseth for ever] The summe of all tendeth to this: as if he should say, he who placeth his con­fidence in riches, hee cannot indeede by his wealth so much as redeeme the life of his brother, let bee his owne life. Mark: Dauid speaketh not after this maner: He who putteth his trust in his welth, knoweth not what the inconstā cy of the world is, how long he is to in­ioy that wealth; but giuing that he had sufficient portiō of riches in this whol life, notwithstanding he affirmeth that hee is not able beyonde that moment appoynted for death to protract this life, or to giue immortalitie to anye mortall man. DAVID then for this cause estemeth verie litle of riches, be­cause they cannot make a man immor­tal, he regardeth immorality so much. It cannot be said, how farre the judge­ment of the men of this worlde differ­eth from this sentence of Dauid, These [Page 270] men knowe indeed, that neither rich­es nor honoures are able to giue im­mortalitie: Notwithstanding, taking no thought of immortalitie, they place their whole trust in those things. And some are so prophane, that they are not ashamed to say, If they be in a good e­state in this life, they little regarde that life to come. But others, if they dare not be so bold to cast out so prophane a speach, neuerthelesse they sufficiētly shew in their life & manners, that they thinke the same thinge in their hearts. Man in the first creation was made for immortality, 2. Cor. 3. 5. yea, & there is in him by nature it selfe some feeling and desire of immortalitie. Then I reckon this a­monge the extreeme greateste curses, that any man shall become so brutish, that all his life long he shall thinke no­thing of immortalitie. Notwithstan­ding you shall see euerie where many such, not so much men, as wild beastes, hauing nothing of mans nature in thē except the outward shew, yea, who are [Page 271] worse then the verie wild beastes. For the wilde beastes reteine their owne nature, but those degende from their owne naturall. But, what will you say, ar riches so great enemies and contra­rie to that life to come? Are not rather all those temporal goods, as many ear­nest pennies of that life and felicitie to come? I answer. I say that riches scat­tered abroad, rather then gathered to­gether by hook & crooke are more profitable to eternal life. For where a mans treasure is gathered together, there is his heart. But the riches scattered a­broade, are that true The saurie which shall be profitable to eternall life. Cal­lest thou that a treasure (would any man say) which is scattered abroade? Yea, 1. Tim. 6. 10. 19. surely, the Apostle calleth disper­sed riches, a treasure: For if (sayeth he) we be ready to giue, wee shall lay vp for our selues a good foundation for the time to come, that we may take hold of eternall life. You see, therefore that we lay vp that, which notwithstanding wee giue out [Page 272] and gather that, which nevertheles we disperse. Although he see] The second part of the amplification, whereby hee sheweth him, who putteth his trust in honour, is notable with glory and ho­nour to redeeme his owne life. Then he teacheth, what they get of that to thēselues; they ar notable to redeeme their soules although (sayeth he) they see the wisemen of this world, none o­therwise to perish, then the vn-wise, foolish and brutish: And that they leaue all their riches and magnificence to others, yea, perhaps to men vn­knowen and strangers: Notwithstan­ding, their minde is to seeke glorie to themselues, yea, and that of woorkes builded vp here, and there gloriously. Which it pleaseth them to call after their owne names] Then hee subioyneth in the thirteenth verse, which befalleth those ambitious men: The man who is in honour, he shal receiue no further profite of his honours, then the rich-men of their riches] Yea surely, all the honours shal [Page 273] not bee able to giue him the delaye of one night: hee becommeth at last, like vnto beastes that perish. For even as in his life, hee was like vnto these verie beasts, to wit, vnderstanding nothing, as it is set downe in the last verse, so al­so in his death hee shall bee like vnto them. Eccles. 1 [...]. 18. 19. For it is good reason, that hee which liveth like a beast, shall also die lik a beast. Mark here he saith, first that he who putteth his confidence in ho­nour, that is, the ambitious man seeth and vnderstandeth: Then next he say­eth, that nevertheles, his minde is to seeke glorie. It profiteth nothing atall, to see the thing that is good, and to be followed, and the thing that is evill, & to be eschewed; vnlesse God therwith open the heart to this ende, that the thing which we see and vnderstande, we feele it intirely in our heart. You will see every where wicked, ambiti­ous, covetuous, yea, and cruell men, when they haue a thousand such most dolefull experiences before their eies, [Page 274] notwithstanding, they are not com­moved with any of those thinges, nei­ther yet chaunge they their mind and purpose into better. And what is the cause? Those menne see well-ynough with their minde, and do vnderstande, but they feele nothing in their heart. Therefore, God is earnestly to be prai­ed vnto, that as there wants not exam­ples as well good as evill of all sorts; so he would graunt vnto vs, that we may feele intirely in our heart, & that there may bee with the knowledge of the minde a conscience, and a feeling of the heart. Seeing this is] The third part of the amplification, in the which in­deede, while he considereth more di­ligently this issue (for none of them, neither the rich man, nor the ambiti­ous man, is able to redeeme his soule) Hee aggregeth the foolish assurance and confidence of those men; yea, and not onely of those, but of the posteri­tie. Seeing (sayeth he) this is their way] And seeing none of them is able to re­deeme [Page 275] his own soule, neither this man by his honour, nor that man by his wealth: notwithstanding they waxe so beastly, that they put their assurance in those things: & not only do those go mad, but their posteritie also approues them as wise men, & haue thē in admi­ration, & follow their example. Thou seest therefore the wicked, that not on­ly they hurt other men while they are aliue, but also they are an offence vnto them when they are departed this life. These vayne-glorious and ambitious men, craue this thing most earnestlie, that the deeds atchieved by them, be liade vp in remembrance. But consid­der with mee, how much they profite by this thing: what other thing I pray you do they, then increase their owne righteous condemnation? how many mo in that respect, follow their wicked example, so much the more grieuous surely shal be their judgement. There­fore we must endeavour so to liue, that not onely wee be not an offence to o­thers [Page 276] while wee are aliue, but also that we leaue not to our posterity after our death, an example of an evill led-life. This is specially to bee done of them, which are in any account or place, and whose deedes done, are layde vp in memorie to the posteritie. Like sheepe] The conclusion of the amplification, whereby hee sheweth the miserie of those men: That are not able to re­deeme their soule, either by wealth or by honour: But even like sheepe, fra once they bee layde downe into the graue, death shall eate them vppe. And how long? To witte, while the righteous rule over them, that is, in Christ Iesus, of whose kingdome the righteous shall be participant. At what time shall they rule? in that morning (sayeth he) in which, to wit, the godly shall ryse againe, as it were out of the night, and darknes of the graue, when the Sunne of righteousnesse, that is, Christ Iesus shall aryse in that his se­cond comming. And Hell consume [Page 277] their beautie] Againe, What he is. hee prescribeth that time, in which death shall eate them vp, to witte, while their beautie, that is, this earthlie & visible substance received, a new vnited body wholie with their owne soule, Hell consume them. The Scriptur vnderstandeth by the name of Hell generally, whatsoe­ver estate of the dead, and therefore this worde, according to the circum­stance of the place, it is whiles to bee applyed to the Graue, 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 beste to agree, with the purpose & ordour of the judgemēts of God; and the opposition following, to witte, for that place, in which the re­probate ar to bee tormented with pu­nishmentes, and with the righteous judgement of God. Obserue a conti­nuall progresse, as it were, from misery to miserie. Of the which, the laste is e­ver more grieuous then the firste, and [Page 278] the last of all is most grieuous. For first the reprobate, when once they haue departed this life, they are laide vp in the graue, which indeed is accu [...]sed vnto them: being laid in the graue, death eateth them down vnto the latter day; and vnto that morning, as hee calleth it, in which the elect and righteous shall rule ouer them. Which dominiō sure­ly shal be vnto them as it were a heauie yoke, and some part of that everlasting punishment. Not-with-standing the most heauie punishment wherby they shall be tormented evermore, aswel in bodie as in soule, is resting yet. Then let them consider & beware, (who put their confidence more in the riches, & honours of this world, more then in the Lord) what ende abideth that sort of men. And thus haue wee spoken of the amplification. Now followeth the sixteenth verse. The argument of his confidence which hee set downe in the sixt verse. Which is indeede subioyned vnto the preceeding am­plification [Page 279] by a dissimilitude: As if he shoulde saye: They are not able nei­ther with their riches nor honour to redeeme their soule. But God will re­deem my soule from the graue, that is, he wil giue vnto me the resurrectiō of the flesh, & eternal life in Christ Iesus, who is my deliuerer frō the corruptiō of the graue, & damnation of hel. You see here then a cleare difference of thē who put their trust in the transitorie thinges of this world, & of those, that put their confidēce in the liuing God. All the thinges of this worlde, sure­lie, is not able to preserue the seruantes thereof in this life. But GOD is of power to call backe againe them that are alreadie deade, and that be­leue in him, & at his own time also wil call them back againe. Then there is a very great choise, what thing or whom we haue for God, this world, to witte, or the things of this world: Or rather, the God of heauen and earth, the fa­ther of our Lord Iesus Christ.

The fourth & last part, of the Psalme.

BE not thou afraid] The laste part of the Psalme, in which he conclu­deth exhorting all the godlie that they be not commoved, either by the example or speech of such like men by their speech, I say, whereby they either flatter themselues, or flatter the godly also. He bringeth in two reasons of the exhortation, the one indeed from the mutabilitie of riches & honours. When [Page 281] it commrth to passe that he must goe to the graue (sayth he) those things ouer throw their own worshippers.] But he bringeth out the other reason, frō the instability and last destruction of the men them­selues. Although (sayth he) it falleth out to them to come vnto the age of their fa­thers, neuertheles, they shall not enioy that light of eternall life: But they shal abide in the thicknesse and black darknesse of the se­cond death] Mark; There vseth to come vppon the rich and ambitious men of this world an extream great perril, for they will haue all men to be involved and folden in the selfe same damnati­on with them: But it is to bee remem­bred, that those men in their temptati­ones, shall at length haue an ende with their riches & honours, yea, they shal remaine without ende, in the darknes of the second death, except they re­pent. I recommend for this cause the more carefullie, the remembrance and meditation of this thing, because I see everie where, very many bewitched [Page 282] with these vanitses, before they judge them to be vaine thinges. For the vn­derstanding of this flesh is so grosse, that it cannot but bee wise onely in grosse thinges. For the Spirit of man is not able at anye time to comprehend those celestial & spiritual things. Therefore God must be prayed vnto, that he would be present with vs, (who are in the middest as it were, of those thinges with which the world is bewitched,) by his Spirit, & that he would lift vs vp aboue this world, to behold, not those things which ar sene, but those things which are not seene: For the thinges which are seene, are all transitorious; but the things which are not seene, are immortall, and are able to make vs im­mortal, by Iesus Christ our Lorde: To him be al glory and honour, Amen.

HAue mercy] Having heard Nathans rebuke. there is presently set vp in Davids soule, the judgement seate of [Page 286] God, as it were, the judge, and the con­science which before was cast vp in a dead sleepe, being now awakened, in­tendeth the accusation, before that tri­bunall. First, it objecteth that most fil­thie crime of adulterie. Then, a moste cruel man-slaughter; from hence arise horrors and terrours in the hart of the miserable man, wherewith being trou­bled in deed, he pretendeth not this or that excuse to his sinne, as some vse to doe, and hideth his sinne, but giving place to his conscience, and confessing the crime, he turneth himselfe an hum­ble suppliant vnto God: Haue mercy vpon me (sayth he) ô God] Surely there is no other sorrow so grieuous, as this sorrowe of ane evill conscience, which thing, while the wicked feele, firste, they diligently travel to beware, least the conscience, once being caste vp into a dead sleepe, bee awakened a­gaine. They very carefullie flie all ad­monitiones, rebukes and threatnings out of the worde of God. Then next, [Page 287] if perhaps, yea against their will, the conscience be at last wakened vp, then indeed they prepare not themselues presently to remoove the sinne, as the matter of the troubled conscience: But by all meanes they assay, to miti­gate that dolour of the conscience, and to deceiue their owne conscience as it were, by playing, boording, and finally, giving libertie to all sorte of pleasure. Indeede it may be, that for a time they asswage their displeasure, by vsing these deceitfull remedies, and blunte the edge of their conscience: But that peace is deceivable, and the wounde bounde vppe so, will at the length waxe greene, and vnlesse sinne bee taken awaie in this presente life, which they aboue all things desire to be covered, it wil come to passe at last, that the con [...]erence shaking, off that deadly sopour, shall awaken, so that in time to come, it shal never injoy again any kind of rest. There is but only this one way of quieting & asswaging that [Page 288] dolour of an evill conscience: To wit, if thou confesse thy sinne, if thou flie to that throne of grace and mercy of God in Christ Iesus. Psal. 32. 1. [...]. And this is it which wee learne by Davids example in this Psalme: For vpon this shall fol­low a certain vnspeakable peace in the minde, yea, passing all vnderstanding, which being felt through the remissi­of sinnes: David in another place pub­lisheth him to be blessed, whose sinnes are forgiuen. According to thy louing kindnesse] This is the cause, why Da­uid although a sinner, notwithstanding dare be so bold to come vnto GOD, that is, to his judge, to wit, the loving fauour and mercy of GOD in Iesus Christ, Eph. 3. 12. leaning to which, hee hath li­bertie and entrie, With confidence vn­to God, as the Apostle speaketh, and craveth grace at him. What time, the conscience intendeth against vs any crime, at the same time, God as a juste judge, passeth vp vpon his judgement seate, and with majestie sitteth there­vpon, [Page 289] and with such an awfulnes, that everie sinner is easily affrayd to come before his face; for the vngodly are not able to sustaine that angrie counte­nance of GOD, who haue not as yet felt that mercie of GOD in Christe Neither yet are they able from the hearte, to call him Father; yea, they woulde rather goe out of the worlde, that they might flye awaye from that his so fearefull presence. Wherefore a sinner, except hee feele together with the sense of sin God also to be mercifull, he dare not be so bold as to compeire before him. But now hauing felt his mercie, and that loue by the holy Spirit powred forth into our harts, he is no waies skarred away, neither by the weightines of sinne, nor yet by the maiestie of the iudge, but that with confidence he wil draw neere vnto him. For the feeling of the mercie of GOD in Christ, hath so great a force of alluring: If thou woul­dest slay me (sayeth IOB) should I not trust [Page 290] in thee? Blot out my defectiones] The same petition is repeated from the ex­ceeding greate desire of deliverance. Blot out (sayth he) my defectiones] That is, forgiue me my sinnes, whereby it is come to passe, that filthily I haue made defection from thee: It can scarsely be spoken, how grievously Dauid had sin­ned; First having committed adultery, then man-slaughter; Thirdly, having contracted mariage, with the woman defiled in adultery: Fourthly, the peo­ple of God being layde out to an open daunger, and with all these finally was conjoyned obstinacie in sinne. For hee had sleeped securely many monethes, as it were in the sinne. DAVID there­fore being guiltie of so many sinnes, surely he durst not haue bene so bold, vnlesse hee had leaned to the infinite mercie of GOD, to haue commed in­to his sight: And from hence procee­deth that thing which hee cryed out, Blot out my defectiones] That is, so ma­ny and so greate, and that, O God, ac­cording [Page 291] to thy superabundant mercy; Every sin whatsoever is the offending of that infinite Majestie. Of this it commeth to passe, that the burthen of sin-after some sorte is infinite: if the sinner himselfe be not disburdened thereof, in Iesus Christ. Wherefore there is neede, yea, of an infinit mercy, that a­ny sinne whatsoever may be forgiven: how much more is it necessary, that in­finite mercy & superabundant be had, to the end, that many & grieuous sins may be forgiven? For seeing sinne a­boundeth, of necessitie grace must su­perabound. Which thing, experience it selfe teacheth: For any man oppres­sed with some more haynous sinne, he findeth not first reste to his soule, be­fore he conceiue in his mind, the mer­cie of God, which as soone as hee hath felt & taken holde of, there is no sin of never so great momente, Ephe. 3. 8 [...] of the pardon wherof, he may not now perswad him self: therfore we shuld trauel al our life according to the saying of the Apostl, [Page 292] We may be able to comprehend what is the breadth and length, and depth and height: and to know that loue of Christ, Ephes. 3. 18. 19. which pas­seth all knowledge: For out of all que­stion, the mercy of GOD in Iesus Christ is infinite: But wee (such is our stupidity) are not able to comprehend scarse the thousand part thereof. Of which, it commeth to passe, that in our owne default, we are spoyled of a sufficient cōfort. For there is no place for comfort in the soule without faith, which, what other thing is it, then a feeling of the mercy of God in Christ? Wash me much] Thirdly, hee repeateth the same thing, as if hee should saye, Cease not to wash, before thou haue fully purged me from my sinne. For it is an allusion, to the clensings of the Lawe. But it is to be marked, that not being content with a light and com­mon washing, he sayth, Wash me much] He felt, to wit, that sinne had sette the rootes thereof deepely in him, and that more toughlie it had cleaved to [Page 293] him; and therefore he craveth of God that he would multiplie the washings, which, vnlesse it be done, he thinketh that it cannot come to passe, that hee can be clensed from the filthinesse of sinne. Note then, that sinne is not a su­perficiall thinge, but that it occupyes wholie all the deapths of the heart. But who knoweth this? Surely not these secure men and Libertines, who either feele not sinne at all, or if they feele it, they feele it lightlie; and no o­therwaies, then in the vtter part of the skin. Who then feeles it? Verely they who repente earnestly, and from the hart. Those men very wel know within themselues, how filthie a thing sin is, & how deepe partes of the soule it occu­pyeth, and from hence it is, that in this life, they think they cannot bee suffici­ently purged from their sinnes, and that those panse vpon this, that there is nothing wherby they may be clēged except that alone blood of Christ to whō only, the holy Spirit leadeth thē [Page 294] when there is an earnest feeling of sin, and a desire of washing: For that is not the Spirite of Christ, which carryeth a waye else where the soule of a sinner from Christ: and to other washings & satisfactions whatsoever, which the Pa­pistes dreame to themselues. Of al these things which haue bene spoken, marke this: David vttereth the exceeding greate dolour of his heart, in these his petitions; and the cause of the dolours may be sufficiently knowen out of the petitions themselues. Also, the sin is, whereby hee himselfe had grieuonsly offended his God: For he sayeth, Blot out my defections &c.] From whence is manifestly sene, the difference betuixt the sorrow of the godly; & of the wic­ked: These last indeed, are sorrowfull, not so much for the sinne, Gen. 4. 1 [...]. and the of­fending of God, The examples of Iu­das and Cain. as for the punishment of sinne, and the torment. So Cain sor­rowed. Mine iniquitie, is more (sayeth he) then that I am able to beare. So also Iudas, the betraier of Christ sorrowed. [Page 295] But the godly, although indeede they abhor the paine; notwithstanding, for this cause they are chiefly displeased, that they haue offended their gratious God: & they detest sinne, not so much because of the punishment, as for the evil it self, which is in sin: and such was Davids sorrow at this time. For I ac­knowledge my defections] Hitherto hee hath sought one thing thrise, now hee adjoyneth the cause of the petition frō a simple & plaine confession of sin, as if he should say, O God, I confesse that I haue made defectiō from thee al those waies, which thou hast manifested to me by Nathan thy Prophet: I confesse, (I say) before thy Prophet: Finally, be­fore thy whole Church, not only that which is present, but which shall bee in times comming, to the ende of the Worlde: That is, by writing of this Psalme, and declared to the whole posteritie and ages to come. Vppon this followeth the Petition. There­fore, bee mercifull vnto mee, O GOD] [Page 296] Of this appeareth, that ther is no place for grace and mercy, except a simple and plaine confession goe before, pro­ceeding from the earnest repentance of the mind. Which is the same thing which David testifieth, Psal. 32. 3. and thereafter, that which hee also learned by his owne experience: When I helde my tongue (sayeth he) and confessed not my sinne, my bones consumed, &c. And then he addeth, Psal. [...]. I will make my sin knowen vnto thee, I will not hide my back-slydings, I will confesse mine iniquitie to Iehova. This indeede is the confession: But what followeth vpon it: Thou hast taken away (sayeth hee) the punishment of my sinne, that is, sin, and the punishment. The summe of those thinges tende to this, where there is not a confession, there no grace is, where confession is, there is grace. And my sinne] This is the efficient cause of the repentance & confession, an evill conscience, with­out the conscience of sinne, as if hee should saye; The conscience of my sin [Page 297] vrgeth me day and night, and continu­ally layeth murther, adultery, & other hainous sinnes, conjoyned with these, before mine eies. Wee are prepared therefore, to faith and repentance, by a conscience accusing vs, and striking a terrour into our hearts. From thence it is that wee haue our recourse vnto the grace of Christ, and embraceth the same by faith; from faith againe, and the feling of grace, the dolour aryseth, which is according to God, that is, be­cause God is offended, of that dolour, againe proceedeth that chaunge of the minde, which wee call the turning of the mind, or repentance. For as the Apostle witnesseth: 2. Co. [...]. The sorrow which is after God, causeth repentance vnto saluati­on.] Finally, from repentance & chan­ging of the mind, a ryseth the confessi­of the mouth. This thing is clearelie seene of the preparation to grace, that no man attayneth to that grace, which is in christ Iesus, by sluggishnes and sleeping. But by horrours of the [Page 282] conscience, they passe to that heavenly joy. For although life in Christ be fre­ly given vnto vs, notwithstanding, we must suffer some notable alteration, & wee must be cast downe, yer we be lif­ted vp, befor life be gotten. Moreover, we learne that thing of this example of David, how graciously they are hand­led, who haue a conscience somewhat more watchfull: for first they are brid­led, that they commit not many hay­nous sins, which otherwaies they wold cōmit: 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 sleepe: For of necessitie, they must rush forwarde, nothing hin­dring them into all kinde of sinne. And then, after any grieuous sin is cōmitted of necessitie they must securely sleep therein, nothing calling them back to repentāce: wherfore the estate of that [Page 299] man is happie, which is touched with a conscience of his deeds, & although it seeme very oft vnpleasant vnto vs, that the conscience either holdeth vs back from the cōmitting 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 cōcerning the first. Against thee only (saith he) I haue sinned. Then for the greater surety of the mater, Against thee against thee, I haue sinned] the same word being doubled, Dauid seeketh not any starting-hole, neither denieth he that he hath offended against God, which thing we here, the reprobat shal do at the latter day, who being acused of sin yea, even cōmitted against God him­self, Math. 2 [...]. 44. shal answer: when saw we thee a stran­ger, naked, or an hungred, thirstie, caste in prison, &c. But Christ shall then aun­swere them presentlie in their owne wordes, and shall take this excuse a­waie from them, saying: Verely, verely, [Page 300] I say vnto you, in so far as ye haue not done it to one of those little ones, ye haue not done it to me. David. (I say) goeth not about this way to excuse the matter, by lesse­ning of his sinne, as if it were not com­mitted against God: For hee cannot more expressely speake, that that sinne was committed against God himself: Against thee, against thee] (sayeth hee) I haue sinned: Then hee aggregeth his sinne, when he sayeth, That he hath sin­ned against God alone] If wee will speake properly, whatsoever sorte of sinne, which is committed against God, and respecteth him, either immediatly, as when men sinne against the first Table of the lawe [...] or immediatly, as when they sinne against the seconde Table. For sin is the transgression of the lawe of GOD, and the person offended is God properly. For except Gods com­mandement interveened not first, ei­ther forbidding or commanding any thing, surely there shuld be no offence against any creature, except God had [Page 301] said, thou shalt not commit adulttrie, there should be none offence, neither of V­RIAH, neither of any other in commit­ting Adulterie, Except God had saide, Thou shalt not slay: There should bee no offense in slaying, neither against VRI­AH, nor against any other: Wherefore, if wee will speake properly, all sinne is committed against God alone. Of this, two things do follow, the priviledge of forgiving of sinne, or remission of sin, perteineth to GOD alone, for God a­lone, if wee will speake properlie, for­giveth our sins. The other, the reven­ging of sin, belongeth to God alone. Vengeance is mine (sayth the Lord) and I will repay: Rom. 12▪ 19. Wherfore, 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 freelie. God, if we will speak properlie, is the person hurt, and offended, for so much as his com­mandement is broken, which verely, if it were not broken, the creature [Page 302] should haue no cause to complaine of the injurie: wherefore vengeance first is to be committed vnto GOD, then next, to that person to whom he hath committed his place vppon the earth. Notwithstanding, men so handle their own cause, so they revenge the wrongs done vnto them, as if sin were committed against them selues alone, and that the wrong, nothing perteined vnto God. Of which, it cōmeth to passe di­vers times, that while they wil revenge the wrong done against themselues, God revengeth himself vpon 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 hee aggregeth the same, as if it were cōmitted against God alone, as if he should say, I haue nothing to do (to speak tru­ly) with Vriah, or with any mortall man, But with thee, O God, I haue to doe, although all without difficultie, [Page 303] should forgiue mee the offence com­mitted against thē: Notwithstanding, by that thing I could not be satisfied, my God; Because, against thee, against thee alone haue I sinned, and except thou, according to thy goodnesse, for giue me my sinne, I accoūt nothing, of al the remission, of all the men in the world, or the pardon of sinne purcha­sed of all men. VVe are warned there­fore, by Davids example, that while our cōscience accuseth vs, it accuseth vs not indeede so much of any man that is offended, as of that infinite ma­jestie of God, which is offended. Da­vids conscience accuseth him, not so much of any fact committed againste Vriah, as against God himselfe, & from hence aryseth, that earnest feeling of sinne. From hence also arise those hor­rours of hell, while men see that they haue to doe, not so much with men, as with GOD himselfe. For of all ene­mies, God is the most terrible enemie, from whose wrath, there is but this [Page 340] onely refuge to vs, that wee flie vnto himselfe, and with him be reconciled in Christ: VVherefore we will get this commoditie, out of the example of David, that after we haue now sinned, wee should not flie else where, but to God himselfe. For Dauids mind is not at rest, before that first hee enter in fa­vour againe with his God. And the thinge that is thought] As if hee should say, A cleare confessiō of sinne. I thought that I had done it secret­lie, whatsoever thing I did, when, not­withstanding, the whole matter was done as it were before thine eies, and as it were, thou looking on, whether it be Adultery or man-slaughter, or vn­righteous and vnlawfull mariage, con­tracted with the adulteresse, either fi­nallie, there bee a perseverance in all those sinnes. David therefore nowe at last sayeth, that hee hath done al those evils in Gods owne eies, and openlie. Men indeede thinke, that whatsoever evill thing they doe, they do it vnwit­ting of GOD, but in the owne time [Page 341] they shall see, that God hath bene as it were, an eie-witnes of all those things. It were best indeed, that they saw this in time, while there is some place for grace, least if it bee done laiter out of time, there bee no place left for grace. I acknowledge that thou maist bee iustified] He subjoyneth the principall ende of the confession, the glory of God: As if he should say, I confes this, O God, not so much for mine owne cause, to the end that thou shouldest haue mer­cy vppon mee, as for thy glories sake. That thou maist be iustified in thy speeches] That is, That thou mayst be seene to be faithfull. Rmo. 3. 4. For Paule attributeth to the trueth of God, and (to speake so) his faithfulnesse, this justifying. Therfore bee (sayeth he) to the end thou maiest semee to be faithfull, in this thy threat­ning denunced by the Prophet Na­than, & that thou mayest be seene to be pure, that is, righteous when thou judgest, that is, when thou puttest thy judgement in execution, which nowe [Page 342] before thou had threatned. Thou seest then, by Davids example, that confessi­on of sinnes, especially serveth for the glory of God. For sinne committed, doth no more redound to the disho­nour of God, then the sincere and free confession of sinne, redoundeth to his glorie. And contrariwise, they who cannot repent, with their hardnesse & obstinacie of minde, they dishonour God more, yea, then having commit­ted the most grievous sinne, they had dishonoured him before. For to har­den the heart against grace & calling, against the threatnings of God, what other thing, I pray you is it, then to ac­cuse GOD of a lie, in the meane time, that he is calling vs vnto himselfe, and denuncing his judgements against vs? surely ther can be no sin grievoser nor this, which I would to God this world would at laste acknowledge, which cannot repent, in respecte of the hard­nesse thereof. Behold, I was formed in ini­quitie] Hitherto hath bene the propo­sition [Page 343] of the cōfession; 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 sinne: The second, from the nature of God: The third, from his owne know­ledge wherewith GOD had indued him. First then he sayeth. Behold I was formed in iniquitie] thi is the first argu­ment, from that original corruption, in which he was conceived and nurished in his mothers bellie, while he became a perfite and rype birth, as if he should say: What neede I to tarrie long in de­monstrating vnto thee this actual sin, as they cal it: Behold the fountain ma­nifest before thee, most corrupt and filthy, the whol nature, how much soever it be, is made vp of sin, for the poyn­teth out as it were with the finger vnto GOD, the corruption of his nature, which was in him, even from the verie birth. I was formed in iniquitie] that is, I was conceived in original sin [Page 344] in which, after that I was conceived, in the belly of my mother, I am alone in the same, ever vnto such time, as I be­came a perfite birth. Hee damneth not indeede, the naturall action of concei­ving and nurishing of the birth in the wombe, as a thing vnlawful, either for­bidden by the law of God, seeing the action it selfe of the owne nature is not sinfull. But he signifieth, that hee had contracted originall sinne, so long as those natural actions, and lawfull in themselues were accomplished, and that now even from the bellie, 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 sinne of na­ture, which degenered into corrupti­on. Originall sinne, that I may touch it in few wordes; it is partly seene in the guiltinesse of that first sinne, partly, in the fault or corruption of nature. It is seene indeed in the guiltinesse, because we are guiltie of that first sin of Adam. [Page 345] For in Adam, we haue al sinned, becaus we were all then in his loynes: and the sinne of Adam is not so much to bee accounted his, as of vs all. Also, in the corruption, original sin is seene, for our whole nature, and all the facul­ties of our soule, are corrupted and made wicked, by that defection of A­dam, the minde is blinded, the iudge­ment perverted, the will and the affec­tions altogether deformed. Now in this place, we vnderstand that corrup­tion of natur, from whence arise those actual sinnes, as they are called. In this place, David, while with himselfe hee weigheth his owne actual sinne; from thence he is led forward, to the know­ledge of the fountaine it selfe, of origi­nal sinne, as they call it. For all our par­ticular defections, they should put vs in mind, of this corrupted and defiled nature of ours, that that being once looked vpon, and the filthinesse there­of considdered, we may very diligent­ly travel, that that may be purged, and [Page 346] renewed, according to the image of God. For we ought not to be contente with externall actions, although they bee very excellent in outwarde shew, vnlesse in the meane time wee are do­ing them, we feele our mind continu­allie reformed within, and that from our inwarde obedience, al our actions proceed. Then David, from thence ta­keth an occasion to aggravate his sinne before God. But those Libertines by this thing, yea, they excuse themselues, & diminish their sin, because they are cō ­ceived in originall sin, & are nurished in their mothers belly: we haue sinned (say they) but we are flesh, what could we do? It is mans nature to fall. In the meane time, they meditate nothing of repentance. But by Davids example, we learne, that in this respect every ac­tual sin whatsoever, is the more grie­vous & filthie, that it proceedeth from so filthy and bitter a roote. Hitherto hath bene the argument from original sinne: Here followeth next, from the [Page 347] holy, pure, and sincere nature of God himselfe. For he sheweth the same be the owne effect. For God delighteth in inward truth and sincerity, because he himselfe is true and sincere. Behold thou delightest in truth in the reines] As if he should say, My GOD, thou art holy and pure, and thou delightest in holinesse and purenesse of the reines, that is, in the inward cleannesse. Ne­verthelesse, I haue defyled my selfe, & I am become vncleane: 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, vnto God, that his most cleane & sincere nature, to the end that God looking vpon, & considering his own nature, so cōtrary to Dauids sin, it may appear most grieuous & filthy: for he wil not haue any one part of his sin to be hid before God, thinking this to be the only way to take away sin, if the whol sin, how much so ever it be, be set [Page 348] down together, and at one time in the sight of God. For so he is assured, that it shall come to passe, that God, by that merite and righteousnesse of Christ, shall cover his sinne. For we our selues ought not to cover our sinne, But wee should in a sincere confession, set it downe before the eies of GOD, that GOD thereafter may cover the same. For that at length sinne is truely cove­red, when it is hid over by Christ from Gods sight. Moreover obserue, that he aggravateth his sinne from Gods na­ture: That the knowledge of GOD, leadeth vs to the knowledge of our owne selues, and to the knowledge of that infinite majestie, infinite power, and infinite wisedome of God, shew­eth vnto vs, how we our selues are no­thing: Finally, it teacheth vs the know­ledge of his most holy will, how far we go astray from the right waye. VVhen we looke vppon our selues onely, wee appeare to be somewhat to our selues. But when wee lift vp our eies to that [Page 349] majestie, presently wee are filthie and waxe vile, yea, in our own eies. VVhen we are ignorant of his will, wee thinke that we haue willed & done all things passing well: But having looked vpon the law of God, wee see how farre wee haue fallen away from trueth and vp­rightnesse. Paule appeared to himselfe, when he was ignorant of the law, that then he liveth in very deede, Rom. 7. 9. But [...]y the comming of the commandement (sayeth he) sinne reviued: but I am dead: Againe, we see that Dauid here aggravateth his sinne, out of the reveiled will of God by his Prophete. Some there are, who indevour to lessen their sinne, from that everlasting and necessary decreet of God, that is, from Gods vnreveiled will: Rom. 9. 19 Wherefore then say they, is he yet an­grie? For who hath resisted his will? Not­withstanding, that vnreveiled will of God, excuseth no man. For with what conscience can any man doe that, that God sheweth manifestlie by his revei­led will is not to bee done? Also, by [Page 350] this place of Dauids, wee learne to liue according to the will, which God hath manifested to vs, neither ye [...] ought we curiously to inquire of that vnreveiled wil. Finally, the decreete of God is not to be brought as an excuse to our wic­ked deedes. Here followeth the third argument, whereby hee inlargeth his sinne from that knowledge of God, and of his will, wherewith David was indued. Thou madest wisedome knowen vnto me (sayeth hee) in the secret place] That is, thou instructed me familiarly, as one of thy servantes, in the know­ledge of thee, and of thy will. Never­thelesse, I haue thus so filthilie made defection from thee, even as I had bin ignorant of thee, and of thy Lawes. It is profitable indeede to know the will of God, but the knowledge of God, and of his will, aggravateth the sinne, and the damnation, if against that knowledge, thou become disobedi­ent to his will. Yea, if thou persevere vnto the ende, in sinne, which is con­joyned [Page 551] with the knowledge of God, surely it were better for thee, if thou had never heard nor known any thing concerning GOD or of his will. For that knowledge of thine, what shall it be vnto thee in that daye, but a testi­monie against thee? And this know­ledge of the Gospell, so full and plen­tifull, what other thinge in that daye shall it do to those men, which in their deedes deny Christ, but increase their righteous condemnation: For the condemnation of every Hypocrite, and of him which is but in name only a Christian, shal be most grievous, yea, and it were no more but for this same name of a Christian, which they so impudentlie doe dissemble, and false­lie ascribe to themselues. Purge mee with] Hitherto hath ben insert the first argumēt 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 sinnes, and then next regeneraton, [Page 352] which of necessitie, is conjoyned with the former benefite. Then as concer­ning the first benefit, he saith, Purge me with Hyssope that I may be cleane] that is, sprinkle mee with the blood of that e­verlasting sacrifice Christ, to the ende that I may be pure from sinne. Hee al­ludeth to that sprinkling of the lawe, which was performed by a bunch of Hyssope, in the blood of beastes, and which signified, the sprinkling of the blood of Christ. Leuit. 14, 7 Therefore he seeketh clenging by the blood of Christ, Num. 19. 18. ne­ver the lesse, he doth not despise the Sa­crament, & type appoynted by God: but he also seeketh that same very tem­porall sacrament it selfe, the more to confirme his faith. For seeing that grace of God in Christ, neither can be seene to the eie, [...]neither touched by the hand, GOD willing to helpe our weaknesse, which beleeue not suf­ficiently the thing that is spoken, ex­cept wee also feele the same, yea, with our bodelie senses, in the seales and sa­craments, [Page 353] even from the beginning he hath reached forth, as it were, his grace in Iesus Christ, to bee seene with the eies, & to be handled with the handes. Wash me] Againe, hee craveth remissi­on of sinnes, wash mee (sayeth hee) to witte, with that selfe-same blood. That I may waxe whiter then the snow] But hee speaketh this out by waye of compari­son, yea, and that indeede making the comparison, with the thing which in the owne nature is most white. Also, the comparison is made from thinges that are lesse, to the end hee might de­clare, that there is nothing in nature so white, pure and cleane, as is man, to whome sinnes are once forgiven, and who is once washen by that blood of Christ. Consider here first, Dauid, while hee craveth forgiuenesse of sins, and peace of conscience, hee seeketh it vnder the symbolls and figures of these washings of the lawe, whereby sometimes was shaddowed-out that washing through the blood of Christ. [Page 354] We see therefore that Dauid soght the forgiuenesse of his sinnes, in the onely bloud of Iesus Christ. There hes never ben, nor never shalbe in time to come, remission of sinnes, and consequently quietnes of the conscience, except by the bloud alone of Iesus Christ, which is certain, that the ancient Church & fathers, haue apprehended in the sa­crifices and shaddowes. It may be in­deed, that the Papistes, so long as they feele not the weightines of their sin, & of the wrath of God for sinne (for the conscience of those men, so far indeed as my judgement can reach, is cast vp in a deep sleep by that doctrine, which daylie is taught among them) I saye indeed, it may be, that for a time, being thus afflicted, they vaunt in their me­rites, indulgences, Purgatory, and I cannot tell what satisfactiones: By all which, it is certaine, somewhat is pulled awaie from the grace of Christ. But if it come to passe, that they bee oppressed in earneste, with the bur­then [Page 355] of sinne, and with the sense of the wrath of GOD, they shall feele surely, and publickly professe, that all those things are vaine, and none other things but dreames and trisles, which now they so much commend: for then they shal feele in experience, that there is no remission of sinnes, or peace of conscience, without that bloud and alone sacrifice of Iesus Christ. Which would to God, at length those misera­ble men sawe and learned, that both Gods wrath is pacified, and the con­sciences of miserable men quieted, by that blood alone, which in themselues are not disquieted & troubled by any other thinge, then by that sense of the wrath of God. O blessed is that peace & quietnesse, which is by that bloud of Christ only! Mark again in this place, he promiseth cleannes & whitenes, whiter then the very snow. If hee but once get that, to be washen with the bloude of christ. And indeed he doth this thing, not to the end that he thinketh it shall [Page 356] not come to passe, that sinnes once be­ing forgiven, in time to come, there shall be no remnant left of sinne and vncleannesse in his nature. But to that end, because hee thinketh and perswa­deth himselfe, that all the guiltinesse of sinne shal be taken away by the blood of Christ, and by his perfite satisfacti­on once imputed, and that he shall be in that estate, as if he had never sinned in his life. For wee haue a two-folde purging and washing in Christe, the one which is by blood, the other, which is by the Spirite of Christ. That washing which is by the blood of Christ is most perfite and quieteth our consciences. But this washing which is by the Spirite, it is begunne onely in this life, and quieteth not the consci­ence properly and of the owne selfe. To speake it in a worde, the forgiuenes of sinnes, which is by Christs blood, is perfite and absolute in all the partes thereof. But the regeneration, which is by the Spirite of Iesus Christ, is but [Page 375] begun onely in this life. Make mee to heare] He doth yet continue in the self same petition: The meaning is, as if he should say, witnesse vnto me through thy holye Spirite inwardelie, that my sinnes are forgiuen me. And so it shall come to passe, that thou shalt furnish vnto me ane exceeding great matter of joy and gladnesse. This is it, which in other wordes hee speaketh els-where. Lift vp the light of thy face vpon vs, Psal. 4. [...]. Ieho­ua, and put greater gladnesse in my minde, then at that time, when their cornes and their wines are increased. For the sixtenth Psalme speaketh: There is sacietie of joyes before the face of GOD. Then he addeth in the text, let the bones which thou hast brused reioyse] As if he shoulde say, forgiue mee my sinnes, and then I whome thou hadest humbled before, shal reioice with an vnspeakable glad­nesse. For the ioye of the man caste downe and humbled, is invtterable: after that now hee is lift vp, with that sense of mercy, and confidence of re­mission [Page 358] of sinnes. But wee are to con­sidder the wordes more diligently. Make me (sayeth hee) to heare ioy. But by what Preacher and Messenger? was it not alreadie before preached by the Prophet Nathan, that Davids sinnes were forgiven him? It is true: But the outwarde testimonie of all men is no­thing, except that inwarde also of the holy Spirite be conjoyned. Where­fore Dauid in this place requireth that inwarde testimony of the Spirite. For the remission of sinnes, is an action in­tirely hid in the minde of God. And as no man knoweth the thinges of man, but the Spirite of man: So these thinges of God, no man knoweth but the Spirite of God which (as Paule sayth) searcheth the deapthes of God himselfe. [...] Cor. 2. 10 Wherefore, except the holy Spirite of God testi­fie in our heartes, that our sinnes are forgiven vs, surely no testimonie, ei­ther of the creature, or of man, is able to assure vs of that thinge. But after what manner at length, doth the ho­ly [Page 359] Spirite testifie, that our sinnes are forgiven vs? The holy Spirite of God worketh in our heartes, a wounder­full sense of the loue of God, as the Apostle speaketh, powreth out loue into our harts, whereby God loveth vs in christ. But what a loue is this? surely not any common loue, 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 onely begotten Son. For the Spirit of God testifieth, that fatherlie▪ & most tender affection towards vs: Of the which also it followeth, that the same Spirite beareth witnesse, that we are the Sonnes of God. For if it wit­nesse a certaine fatherlie loue; It fol­loweth, by the force of thinges equal, that wee are the sonnes of God. From whence also hee is every where called the Spirite of Adoption, to witte, in respect he witnesseth, Rom. [...]. 1 [...] 19. that we are the sons of God through adoption. But if he testifie, that wee are the sonnes of God, [Page 360] he witnesseth therewith also, that our sinnes are forgiven vs, and that that heavenly inheritance perteineth vnto vs. Rom. 8. 17 For if we be sons, we ar also heires. The heires of God; and the heires annexed with Christ. And all these things are done in Christ. For without Christ, there is no feeling of the loue of God toward vs: yea, without Christ, there is but a fee­ling of wrath onely. For by nature, we are al the sonnes of wrath. Wherefore, if wee would haue that testimonie of the Spirit: First of all, we must beleeue in Christe, every one of the godly fee­leth this in experience in their tentati­ons, at what time the conscience accu­seth them of sin, if then Christ be not present, there is no peace or quietnesse of mind in them: But if Christ be pre­sent, contrariwise, they feele in experi­ence, that their conference is pacified. The Apostle while hee considdereth this so necessary a presence of Christ, I had not purposed (sayeth he) to know a­ny, 1. Cor. 2. thing among you, but Christ, yea, and [Page 361] him crucified. Gal. 3. [...]. And to the Galathians he writeth, that Christ was crucified, to wit, by the viue preaching of the Gospell before their eies. Moreover, marke here also, he sayeth, make me to heare ioy and gladnesse] There aryseth a great trou­ble of the minde, and ane extreame great dolour of sinne not forgiven, & thereafter an evill conscience. For if after the sense of sinne there is no en­trie made open to grace, but contrari­wise, there is a feeling of Gods anger, there aryseth in the mind intollerable horrours. For of all enemies, the wrath full God is the most terrible, and it is a fearefull thing to fall in the handes 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 feele, how terrible a thing it is to fall into the handes of the living God. Therefore I say, that intollerable [Page 362] horrours follow of the earnest feeling of sinne not forgiuen, and that feare, with which, as Moyses threatneth, the wicked being commoued, Levit. 26. 16. as with the sha­king of a leafe, are altogether driuen hither and thither. This was the feare of Cain, who being now cast out from before the face of God, and feeling him selfe spoyled of Gods grace, hee complay­neth, that whosoeuer shall first meete him, shall put their hande violently into him. These men are afrayde of every crea­ture of God, and they seeme to them­selues to be sure in no place. But con­trariwise, there followeth ane certaine exceeding great joye of sinne forgiven and of a good conscience, and a peace which overcōmeth all vnderstanding. For sin being once forgiven, wee feele that there is a waye made open to vs vnto the grace of God; neither yet can it be saide, with how great a joye the minde boyleth. And this is that re­joycing of David, which who never haue yet felt in their life, surely they [Page 363] feele no more gladnes, thē dogs or hor­ses. This indeed were to be borne with, that men do onely seeke the joyes and pleasures of this life presente, if there were no more hope to men, then there is vnto bruish beastes, of another life & immortalitie. But how can that be suffered, 2. Cor. 5. [...] 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 vtmost part of their lippes, the joies of that life to come; but as beastes con­tent themselues with the commodities and pleasures of this life. Hide thine an­gry face away] The third time, hee see­keth the same thing, that is, the forgiue­nes of sins: for he who lightly & for the fashiō, craveth that his sins may be for­giuen him; this man hath not yet lear­ned how horrible the offēding of God is: neither yet how sweet that feling is of his loue & mercy. For the sense of the mercy of god, causeth a godly sor­row, that is, that sorow which is for the [Page 364] offending of so gracious a father: from this sorrow again, aryseth a turning vn­to God, hatred of sin, & loue of righte­ousnes, with a confession of sin, & an often calling vpon God; which tendes to that ende, that the selfe abolisheth sinne. But to returne to the purpose a­gaine: Hide thine angry face away from my sinnes (sayth he) and blot out al mine iniquities] That is, haue not mine ini­quities before thine eies, but blot them out of thy bookes of record: For hee speaketh of them, as if they were writ­ten in bookes of record, and were con­tinually in the sight of God, which thing indeed, seemeth intollerable to the wicked sinner. For we were not a­ble to abide the sight of the angry God if we walked naked before Gods eies, that is, not cled with Christ and his righteousnesse. But as concerning the wrath of God, in few words, this much speake we of it. The wrath of God, by reason of his inviolable holines, and also because of the greatnesse of sinne, [Page 365] is so horrible, that in no case it can bee borne of the creature. For seeing sinne is a certain violating as it were, of that most holy majestie, is it any wounder that the wrath which is a mainteiner and revenger of such a majestie nowe violated, is so horrible? From whence [...]he same David, calleth it a consuming fyre, and in another place he sayeth: If thou shalt straitly marke our iniquities, ô Iehova, who shall be able to beare? Sup­pose with thy selfe, Psal. 130. 3. that all the crea­tures, all the Empyres of the worlde conspyre together, to susteine and beare as it were in their handes, that man with whom God is angry. Not­withstanding that man, wer not able to susteine that wrath. For like as if God with his owne hande, would vp­hold any, and comfort him inwardly by his Spirite, this man would not bee oppressed with any kinde of violence; We are afflicted on every side (sayth Paul) yet wee are not in distresse, in povertie, but not overcome of poverty. We are persecuted [Page 366] but not forsaken, caste downe, but wee pe­rish not. Everie where vve beare about in our bodie, the dying of the Lorde Iesus, that the life of Iesus, might also bee made manifest in our bodies: So if God would shewe himselfe angrie againste anie man: This man by no force could be susteined, hee should be afrayde, yea, with the shaking of a leafe, let be any great commotion. Which wrath in­deed, when David felt, hee was not a­ble to beare it any longer, and he pray­ed that it might bee remooved from him in these wordes, Hide away, thine angry face from my sinnes] Thou seeste therefore, by the example of DAVID, that even those whome GOD deare­lie loveth, because of their sinnes at some time, are not without some grievous sense of the wrath of God, which indeede is done for this cause, that they themselues may come vn­to the knowledge of Gods nature, And maie knowe firste, howe good hee is who will not haue his owne [Page 367] to lye sluggishing in their sinnes. Then nexte, because hee is holye and just, in respect he beginneth his judge­ment at his owne house, yea, and will not winke indeed at the sinnes of his owne. For that I may affirme boldlie, that the godlie for the most parte are chastised of GOD in this life: And that GOD is exceeding long suffe­ring towarde the vngodlie. But the Godlie on the otherside, are touched with a sense of Gods loue in this life. From thence arise that interchaunge of sorrowe and joye in this life. But the vngodly abusing the long suffring of God in this life, they shal feel at last the vnappeaseable wrath of God. Hi­therto hath bin repeated, the petition of remission of sinnes. Now he seeketh that other benefite of Regeneration, which is conjoyned of necessity, with the forgiuenes of sins. Creat in me a clear mind] Then, by way of clearing of the mater, be presētly subjoyneth. Renew a firme spirit within me] as if he shuld say: [Page 352] This work of New-birth begun in me by thy Spirit, but vpon my parte inter­rupted. O God, renew & repaire in me, that thy Spirite in time to come may be firme and constant, and I through the benefite thereof, may persevere in thine obedience. There are two bene­fits necessary in reconciling vs to [...]od, which selfe same thinges, God promi­seth to vs in the free covenant, to wit, forgiuenesse of sinnes and regenerati­on; Ier. 31. 33. and both are obtained in Christ; For by the blood of Christ, our sinnes are forgiven, and by the powerful ho­ly Spirite of Christ, wee are borne of new againe. For the alone and selfe­same Christ, as the Priest died for our sinnes, and as King, he is powerfull to regenerate vs by his holy Spirite and worde. Dauid therefore, after hee hath sought forgiuenesse of sins in Christ, hee earnestly craveth the New-birth, and renewing of that interrupted worke of Gods holye Spirite in him­selfe. Considder here first, that the [Page 369] holye Spirite is made so joyfull, by Gods workes, and a good conscience, that he courageovsly maketh progres in the work of our Regeneration. But contrariwise, Ephes. [...]. 30. the Spirite of God is so touched with griefe, by evil works, as the Apostle testifieth, that hee ceaseth as it were from that work, and leaveth off in the middest that begun worke of New-birth. The Spirite now leaving his owne worke in the middest, pre­sently there aryseth darknesse in the minde, which maketh that bright light of the countenance of GOD to passe out of sight, and to vanish away from our eies, and incontinent our heart waxeth harde, as a certaine skarre of a wound, and becommeth benummed and without sense, so that the holy Spi­rite of God is very hardly raysed vp a­gaine, being oppressed with the dark­nesse of mind, and hardnesse of heart. And from thence aryse those mour­nings and sighes of the godlie, fighting with the darknesse of their heart. And [Page 352] [...] [Page 369] [...] [Page 370] from thence arose that speeche of PAVLE, O miserable man that I am, who shall deliver mee from the bodie of this death? Rom. 7. 24 Considder here againe, DA­VID craveth not Regeneration by the Spirite of Christ, before hee first haue sought the forgiuenesse of sinnes, through the blood of Christ. This or­der of the petitiones, evidentlie de­clareth, that of necessitie we must bee first justified by Christ, before we bee sanctified in our selues: which thing also, the righteousnesse of GOD re­quireth, which suffereth not the I­mage of GOD to bee repaired in vs, which is according to righteousnesse and holinesse, before first God bee sa­tisfied for all our [...]innes. For it is not possible, that GOD canne renounce his owne justice. Nowe after that thou art justified, then there is place to Regeneration, and the Petition thereof, not indeede that having attayned to it, thou quiet thy selfe chiefelie in the same: But thou muste [Page 371] speciallie, and alwaie thereafter, qui­et thy selfe in that moste perfite righ­teousnesse of Christe, without the which, not all this holinesse which is in vs, dare bee so bolde to come foorth once into the sight of GOD. For our Regeneration and holinesse, is but begunne onelie in this life, and neither by the selfe, pacifyeth the wrath of GOD, neither [...] our consciences. And [...] the Papistes are more [...] leaving this moste perfi [...]e righteous­nesse of Christ, will quiet themselues in their owne, and in that which they call inherente; And againe, for this cause they are more miserable, that vnderstande not what this inherente righteousnesse is, which is none other thing in verie deede, but that the Re­generation of our nature, is onely but begun in this life: wherfore we ought to praye to GOD, that he would not suffer vs to be involved in this darknes and that he would not suffer vs to bee [Page 372] seduced, by men which this daye are blinded in so cleare a light. Cast me not away] Hee continueth in this seconde petition of the holy Spirite, and of Re­generation. Cast me not away (sayeth he) from thy face] then expressing the same thing clearely, Take not thine holy Spirit from me (sayeth hee) Nothing can be­fall a man more grievous in this life, then if he be left of GOD. For seeing that God is the fountaine of all good thinges, GOD leaving man, all good thinges also therewith leaue him. All good things leauing him, hee is there­with layde open to all evill thinges. If God be on our side, Rom. [...]. 31. who shall be against vs? No, not these thinges indeede, which seeme to bee most displeasant & con­trary. For all things worke together for the best, to them that loue God. Contrariwise, all worke together, for the worse to them that loue not GOD, yea, even those things, which otherwise appeare to make for vs. Nowe, although there be so great an evill in the desertion of [Page 373] God. Notwithstanding, the elect also are at some time destitute of the Spirit of GOD, which is the thing that DA­VID teached vs in this place by his owne example. Verely I say not this for this cause that I thinke, the Spirite once giuen to the elect, thereafter is al­lutterly taken from them: For the giftes and calling of God are without repentance. But that for a certaine space the effica­cie of the holye Spirite is not seene in governing of the elect yea, & that espe­cially for this ende, that they maye bee humbled, & that they may learne, that it is not possible for them to stand, yea, but for one momente, vnles they bee susteined, by Gods grace and his holy Spirit. Whereby it commeth to passe that the elect after they haue found in experience, howe infirme and fragill they are by nature without the Spirite of God, nowe being destitute thereof for a time, they more carefully, and with more feruent desires earnestlie craue his presence and helpe. This is [Page 374] the second thing which hee offereth here to vs to bee learned by his owne example. Also the third, that we in this place learne by his example, that that desertion is exceeding doleful, where­by he, who is once left of God, yea, & that by his most just judg [...]ment, God, to witte, leaving him, because of his sinne, and being now forsaken & left, he remayneth in the paines, which by his owne sinne he hath deserved: Yet notwithstanding, in the meane time, neither is his minde enlightened by Gods Spirit, nor his hart reformed: But the more he leaneth thereto, the more is he blinded and hardned. For to such a man, extreame destruction is ap­poynted, vnlesse at last he repente. Of this sorte of men, that threatning of Iohn Baptist, is to be vnderstood: The axe is layde to the roote of the trees. Math. 3. 10 Also, that saying of PAVLE, When they shall say peace, 1 Thes. 5, 5 and all things quiet, then suddaine destruction shall come vpon them. Moreo­ver, it appeareth out of this example [Page 375] of DAVID, that GOD leaveth not his owne by so sorrowfull a deser­tion: For Dauid repented very soone at the threatning of Nathan: For God when he afflicteth his owne, he there­with illuminateth and changeth them also, by his holy Spirite, that repenting they may obteine remission of sinnes, and may be restored to life. Restore to me the ioy] Yet he persisteth in the pe­tition of the holy Spirite, or of the pre­sence of God by his Spirite: as if hee should saye, surely I haue felt, O my GOD, an exceeding great joy of thy salvation, that is, since the time thou becammest my salvation, protectour, and defender: But now through mine own default, that whole joy is broken off in the middest: Therefore, O God, restore to me, that wonted joy procee­ding from thy presence. The onelie comforte and solide joye of man, as­well in life as in death, is, that hee is not in his owne power, and left to himselfe, but that hee is the Lordes, [Page 376] and that hee hath him to be as it were his protectour and defender. David when hee felt in experience, Psal. 2 [...]. [...]. that God was no otherwaies his keeper, then the sheepheard was to his sheep, it cannot be spoken, how great a ioye he concei­ved thereof, which also bursted forth in these wordes: Thy rode and thy sheep­crooke, they haue comforted me: This spi­rituall reioycing, which commeth of the presence of God, whosoever hath once tasted it, this man wil not be con­tent with the whole ioy of this world, vnlesse surely he be therewith partici­pant in some measure of that heaven­ly ioye also. David verely, had refused the whole comfort of this world, and would haue nothing esteemed, that his kingdome & royall dignitie, if that old and wonted ioye had not bene re­stored vnto him, which arose from the presence of God, by his owne holie Spirite. But if wee would not provoke to wrath God present with vs, neither yet would grieue his holy Spirit, sure­ly [Page 377] wee should haue that joy of the Spirite, more solide and constant. For from whence commeth that interrup­tion thereof, because we make defecti­on from God. Dauid had God present with him, hee had the Spirite the com­forter: But after he had forsaken God, by committing adultery and murther together, he spoyled himselfe, both of that presence of God, and likewise of that solide comforte of his presence. Men commonly with all the strength they haue, provoke that holy Majesty of God to anger: But it commeth to passe, I cannot tell howe, that in the meane time, they appeare to them­selues to liue at reste, and with suffici­ent pleasure, and delight themselues with a vaine dreame. For as the Lorde 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 commeth to passe, that neither they feele their own sinne, nor yet the wrath of GOD, which thing they in [Page 378] wofull experience shal learn some day when suddainly being awakned out of this dead drowsie sleepe, they shall be forced to beholde that angry face, & terrible countenance. And vphold me] The self-same, is the meaning of these words, & of the words preceeding: for so at last wee feele God present, his sal­vatiō, gladnes, arising thereof, if we be vp-holden by his Spirite. David is a­fraid, of the affections of his mind, least he be over-whelmed with them, as by a certaine deluge. He craveth therfore, that GOD would susteine 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 blowen vp with wind, the aire being inclosed, before it be cast into the water, it swimmeth in the superfice of the water: So our mind, if it remaine voyde of the Spirit of God, it is drow­ned incontinent in the middest of the waues of our affections: But if it bee replenished with the Spirite of God, [Page 379] it is not possible that it can bee over­commed of the affectiones. Let everie man take heede what minde hee hath, whither it bee voyde and tume, or ra­ther full and replenished with the Spi­rit. He calleth the Spirit, the Spirite of freedom [...], or of liberty. To the ende we may vnderstande the reason of the word. it is to bee learned out of the 8. chap. to the Romanes, that there is a two fold spirit, or rather, that there is a two­fold effect, of that one & selfe same spi­rit of GOD. The Apostle calleth the former, the Spirite of bondage to feare, that is, which at the preaching of the law, toucheth vs with a sense of our sin & misery: for vnles the Spirite of God were effectuall in our hearts, with the preaching of the law, surely by the pre­ching of the law alone, wee should ne­ver be touched with an earnest sense of sin, & of our own misery: this spirit ther fore maketh vs to know our sin & mise­ry, and holdeth vs vnder feare of the wrath of God, death, & cōdemnation: [Page 480] and therefore, it redacteth vs as it were vtterly to a servile estate. For this was of old proper vnto servantes, con­tinually to feare punishment and ven­geance at their maisters hands. The A­postle calleth that other spirit, the Spi­rit of adoption: It is he, who while the Gospel is preached, maketh vs to know our deliverance from sinne and mise­ry. For we should never be so touched with the preaching of the Gospel, vn­lesse in the meane time, the Spirite of God were powerfull in vs, which ma­keth vs to know our deliverance from sinne and misery, and that we feele in our heart, that fatherlie affection of God toward vs, and consequently lea­veth a testimonie within vs, that wee are the sonnes of God. And if wee be sonnes, that we are also delivered from sinne, wrath and damnaton. From thence it is called, the Spirite of free­dome or libertie, because it witnesseth that in Christ wee are delivered from sinne and death. There is also another [Page 381] cause, why it is called so, to witte, be­cause, renewing our minde according to the image of GOD, it maketh vs in the meane time freelie to serue God, and that we walke in the liberty of the Spirit. For by nature, there is no free­will, But where the Spirite of God is, there is libertie, 2. Cor. 3. 17. (sayeth PAVLE.) And this is that blessed Christian libertie, wherby we are so delivered, that we may serue God, and not that wee should liue ac­cording to our owne will, such as li­bertie, as these Libertines & Fpicures doe faine, neither yet must wee thinke that we are forced to doe our duty by this Spirite, but that willingly we are led. For God loveth those that are wil­ling, as Dauid speaketh in an other place. Neverthelesse, in this life, this li­bertie is but begunne onely, which at last shalbe perfited in that life to come. But we must yet a little more diligent­ly, marke the word of freedome, for it signifieth, not any common liberty, but a speciall & noble freedome, such [Page 382] as is the liberty of a Noble man, or kings son. Neither yet without cause, this worde is applyed to the presente purpose: For wee are the sonnes 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 sonne in Christ, although other­wise (if wee considder these preroga­tiues among men) hee be base borne, notwithstanding hei▪ noble, and more noble then any King, who hath onely the first nature, and is not regenerated by the holy Spirit. For the regenerate man (to speake this with Peter) is made participant of the most noble divine nature. 2. Pet. 1. Iohn esteemed much of this no­blenes, when he said, whosoever receiued the Worde, that they haue gotten this dignitie, Iohn, 1, 12 to be made the sons of GOD. Beholde, hee calleth dignitie that e­state, to the which, the Sonnes of GOD were lifted vppe, which if men would some-what more diligentlie take heede to, they would not trouble [Page 383] themselues, with those thinges, which the Apostle calleth, Carnall, as are kindred, 2, Cor, 5. [...]iches, honoures▪ but would seeke rather the new Creature in Christ, for olde thinges are paste awaie, and all thinges are made new [...]. And hitherto the petition hath bene two folde. The first, of remission of si [...]es: The o­ther, of Regeneration. Nowe fol­loweth the common argumente of the craving of both, from the edify­ing of our neighbours. I shall teach back slyders thy waies] (sayeth hee:) As if hee should saye; if I shall obtayne at thy handes, the thing that I craue, O God, I shall be a Preacher of thy infinite and incomprehensible mer­cy to others. Thy waies] (he sayeth) not my waies, such as were man slaugh­ter, adulterie, &c. For those then were DAVIDS waies; which waies indeede, men are skilfull ynough commonly to pretend to their evill deedes, who seeke none other thing, then liberty to sinne, yea, and that vnder some certain [Page 384] cloake, when notwithstanding this example of life, is not set before them by David, that they should follow it, yea, but much rather the waies of God a [...] set before them, that is, his vnspeak­able mercies toward sinners: which also appeareth of that, that where sinne abounded, grace superabounded. The waies of God by nature ar vnknowen to man, and specially that way of infi­nite mercy in his owne Christ, of the which natur, indeed was not able ever at any time to suspect. But after, beside nature, and against nature, it was revei­led; 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 betuixt the sight thereof, and the grace of God, that it cannot but see very hardly. For then such an huge heape of sinne ary­seth, that it taketh away by force, the whole sight of the grace of GOD, al­most from it. In the mean time, infide­litie, which proceedeth of nature per­swadeth [Page 385] vs to despayre, of the mercy of God. Finally, a thousand impedi­ments ingire themselues, which al ma­keth it to come to passe, that we are blind at the light of that grace of God, so that wee finde in experience, howe hard a thing it is, especially to a man who is touched with an earnest fee­ling of his sinne, to haue before his eies, that mercy of God in Christ: For I speake of him who is touched with a sense of his sinne. For others, who while they sinne, yea, and sinne grie­vously indeede, notwithstanding, they feele not that their sinne, in speech, surely they promise to themselues the mercy of God in Christ, nevertheles, in very deed they feele it not. For it is easie to any secure man, and that slee­peth in his sinne, in a dreame to pro­mise all things to himselfe. God there­fore willing the weill of sinners, in this so great a difficultie of feeling of grace, hee would haue left vnto vs an example of that this mercy, whereby [Page 386] moste grievous sinnes are pardoned, such as was this example of Gods mercy in DAVID, the more no­table in this respect, the more grie­vous that his sinnes were, as man­slaughter, adultery, &c. Also, they were the heavier, in that selfe-same re­spect, that hee was a King, PAVLE the Apostle. 1. Timoth. 1. Professeth in­deede himselfe to bee the chiefest of all sinners, to witte, a Blasphemer, a per­secutor, a man that did wrong. Notwith­standing (sayeth hee) God for this cause had mercie vppon mee, that hee might shewe first on mee all long suffering, vnto the example of them, which shall in time to come, beleeue in him to everlasting life: This way of bringing men vnto grace, which is by experience, & by his own exāple, God wil haue without al dout, every one whosoever haue felt at any time in experiēce his mercy, to follow & to cōmunicate to others willingly that tast of grace, which they thēselues before haue felt: which thing, David [Page 387] promiseth to do in this place. I wil teach back-sliders (saieth he) thy waies] In this place thou shalt marke, that the godly, when God as it were, taking holde of their hande, lift vp themselues, they stretch out their other hand, as it were to lift vp others, whereby they also may be participant of the same grace. Whē Christ calleth vpon them, they also at the same time, cal others, that they may come together vnto him, according to that commandement of Christ vn­to 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 zeale of the glory of God, to promoove the salvation of o­thers, to wit, that other sinners may be turned vnto God & repent. For David respecteth this ende, in teaching o­thers, that is, the mercie of GOD to­warde sinners▪ that they also might re­pent, being mooved to wit, with that sense of the mercy of God toward thē. [Page 388] Of the which, that thinge appeareth, that some taste of the mercy of GOD, preceedeth turning vnto God, & that faith is the cause of Repentance. For it cannot bee, that men can be turned vnto God, vnles they be allured with some [...]eeling of his fatherlie loue. Deli­ver me from blood] Now the third time he repeateth that petition, of the for­giuenesse of sinnes, for the conscience of his haynous facte continually pric­keth the man, and this infidelitie of na­ture laboureth to extinguish faith and the Spirite, whereby the sinner per­swadeth him selfe of the remission of his sinnes, therefore by crying, and by crying again, he wrastleth with his in­fidelitie of nature. There is none of all, which is to seeke forgiuenesse of our sins at God, without some wrastling: I speake of that man, which is to seeke by faith, and by a serious feeling. For it is easie to the secure man, and that thinketh nothing of sinne and misery, to craue for the fashion, the remission [Page 389] of his sinnes, yea, and that not over a­gaine, but onely once, O God, (sayeth he, very rawly and coldly) be mercifull vnto me. David therefore now the third time, craveth pardon and for­giuenes of his sinne; and he poynteth out his sinne in particular. For when the conscience of sinne vrgeth men, they are not ashamed to professe and name it in particular, yea, & that pub­licklie. Also, the cause wherefore men are ashamed, by name to poynt out their sinnes, and to confesse them, it a­ryseth of this, that there is not an ear­nest feeling and conscience of sinne. But let vs see, which was Davids sin in particular. Deliver me, ô God (sayth he) from bloud] For it appeareth, that the conscience of man-slaughter, mooved the man chiefely. For this tormented him, that hee had shamefully slayne that man, whose wife hee had defyled in adultery, and that he had heaped sin vpon sinne: Therefore he craveth that he might bee delivered from bloud, [Page 390] no otherwise then if he had bin who­lie defiled with the bloud of any inno­cent man, which so fastly had cleaved vnto him, that, vnlesse it were wiped a­way with Gods owne hand, it could not be at all possible to be wiped away and clensed. For man-slaughter, being once committed, and the slaughter or the murther of an innocent man exe­cuted, the whole blood is powred out and runneth backe as it were, vpon the man-slayer, and dyeth him no other­waies, then the purple dye doth the Wooll. If your sinnes (sayeth the Lord) were as skarlet, Esay. 1. 1 [...] yet I wil make them as white as the snow: As if hee should saye; Al­though ye were dyed as with skarlet dye, that aboundant blood being shed out vpon you (for he had said before, that their hands were bloudy) not with­standing, I will make you as white as snow. Also, being this way dyed and spotted with the bloud of the innocent man: The man-slayer continually appea­reth in the sight of God. And God out [Page 391] of his judgmēt sent, looketh vpon him with an horrible countenance, by rea­son hee spoyled his owne Image, and likewise the common natur of al men. The man-slayer, in whatsoever part of the worlde he be in, is notable to flie from this face of God. But this is the stupiditie of our murtherers, that no way they feele this. David also for a time, sleeped in his sinne, neither yet saw he that he was defiled wholy with the blood of the innocent man, nei­ther yet did he see that angry face of God, but being at length awakened vp at the threatning of the Prophet, bee was no longer able to suffer himselfe so to bee defiled with that blood, nei­ther yet was hee able to abide, being thus defiled with blood, to be cast be­fore, & layd open to the sight of that angry eie: but very oft he cryed, & ear­nestly sought; that God would pardon him his sin, that he wold wash him, that hee would deliver him from bloud: which wold to [...]od, those murtherers, [Page 392] who are not touched, either with a conscience of their sinne, or of the wrath of God, neither yet make any end of murthers and oppressions, they would see at last, their owne bloodie hands, they would see also that God saw them, which surely he seeth, & shal at length see som day, when he shal tak a vengeance vpō them, except in time they repente. David appeareth to crye out, through some feling of the wrath of GOD, that he might bee delivered from bloud. For the sense of innocent blood, and the feeling of wrath, are continually ioyned together. Not­withstanding, he crieth vnto God, the God of his salvation. Of the which, so familiar an incalling: in this appeareth sufficiently, that Dauid felt therewith the mercy of his God. For the faithful together, and at one time, vse to bee touched, both with some sense of the wrath, and with a sense of the mercie of God: by which thing indeede, the faithfull differ from the Infidels: For [Page 393] the faithful feele 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 afrayd of wrath & of the angry God, at the same time, they cleaue faste vnto him; neither yet doe they suffer themselues to be pul­led away from his worde and promi­ses: Vpon the which they depende, as it were vppon a certaine rocke, in the exceeding great tossing too and fro of the waues. But the infidels, and such as the Lord hath casten off, at what time they feele his wrath, in the meane time there is no sense of grace; & while they see the helles opened: Wherwith they are even nowe presently to bee swallowed vp, they haue nothing in the meane time, to which they may cleaue, or which, as it were, stretching out the hande, they may take hold on, neither God, nor yet the promises of God in Christ, from which aryses vn­speakable horrours, with which no comfort is conjoyned. Then indeede [Page 394] they are compelled to esteeme those to bee blessed, who haue learned in this life, to draw neere vnto 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 himselfe, as if he should say, O Lord, this the whole worke of thy glory, is to redound to thine own glory again: Wherefore deliver me. The wordes of the text are, My tongue shall sing thy righ­teousnesse] That is, thy mercy, which for this cause, here hee calleth righte­ousnesse, because it is done according to Gods promise; for that which God doth according to his promise, that thing hee doth righteous [...]ie. Open my lippes ô Lord] That is, furnish vnto mee matter of thy prayse, from the remissi­on of sinnes and deliverance, & then, My mouth shall shew foorth thy prayse] Marke what hee doeth, being nowe delivered from sinne and damnati­on: DAVID being condemned, could [Page 395] not prayse God, Who (sayeth hee) shall prayse thee in hell? Also, Dauid knewe very wel that God was of that nature and disposition, that he would haue al his workes to redounde to his glory againe, and the fruites of his benefites to returne vnto himselfe; and from thence it is, that hee communicateth not his benefites indifferently, and without discretion, to every sorte of men whatsoever: I speak chiefely of spiritual blessings. For he giveth those temporal and bodely things, yea, even to the reprobat. But he giveth Christe and his benefites, to none but to the faithfull; for in these onely hee attay­neth to the ende of his benefites, and those alone who receiue them in faith, glorifie that God the giver. What, say­est thou, that ther commeth any thing to the increase of the glory of God, by the praises that cum from vs? I answer, God indeed in himself is most perfit, and all sufficiente, and that his glo­rie consisteth perfite within himselfe, [Page 396] without the helpe of any of the crea­tures, without the which, The Father glorifyeth the Sonne; The Sonne the Father; The Father and the Sonne the holy Spirite; The holy Spirite the Fa­ther and the Sonne. But for this cause, God craveth his glory from the crea­ture, in respect hee is righteous. Nowe his righteousnesse requireth, that the creature, acknowledge the owne Cre­ator, and glorifie him, the fountaine of al good things in his benefits. Also, that good thing, which is in the pray­sing of GOD, belongeth to the crea­ture, whose happinesse consisteth in this, that by all duties, it serue God the owne Creator & redemer. Yea, & this same thing, every one of the godlie finde in experience in themselues. For if at any time they feele not their hart to be loused into the praises of GOD, then surely there is no comfort, there is no gladnesse. But contrariwise, if at any time they feele their heart to bee touched to prayse their own Creator, [Page 397] to seeke all whatsoever they haue need of at him, to giue him prayse for benefites received, then surely they appeare to them to be blessed. For thou delightest not] David said that he wold publish the prayses of God, that hee would sing with his tongue, the righ­teousnesse of God: which service in­deed, is onely spirituall and inwarde. Wherefore it might bee asked concer­ning the sacrifices and externall cere­monies, whether if hee should not by them prayse God also? He preventeth this demaund; and aunswereth to it in these words. Thou delightest not in sa­crifices] as if he should say, God taketh not so much pleasure in the outwarde worshippe, as hee doth in the inwarde, which is seene in spirit and trueth. Hee delighteth not so much in the sacrifice and killing of beastes, as he doth in the internall obedience of the heart, and inward holines: whereby it commeth to passe, that men present themselues a sa­crifice vnto God, holy, liuing, and acceptable [Page 398] vnto God. Rom. 12. Notwithstanding, it may be obiected yet, seeing that sacrifices are of his owne ordinance and comman­dement, seeing that David lived none otherwaies, but vnder the iudiments of the law, Christ not being yet ma­nifested in the flesh: howe is it that ei­ther David himselfe refuseth those ex­ternall exercises of Religion, or pro­nounceth that GOD taketh no plea­sure in them? I aunswere: the wordes are not simplie to be vnderstood, nei­ther yet absolutely are they spoken: but by way of comparison of that out­warde worship, with the inwarde, in respect of which, indeede the outward worship is not greatly to be accoun­ted of: So GOD himselfe professeth that he regardeth not so much, in the respect of the sacrifices, if in the meane time, prayses be offered and sacrificed vnto him. Psal. [...]0, 4, Samuel sharply rebuketh Saule, because hee had thought, that God taketh more pleasure in burnt of­frings, then in obedience: taketh Iehoua [Page 399] pleasure (sayth hee) so much in burnt offe­rings, as when he is obeyed? 1 Sam, 15, 22. Behold, to obey, is better then sacrifice, and to take heede, is better then the fat of Rammes. There is al­so another answer of others, which in­deed I refuse not, to witte, that Dauid here speaketh of the abuse of the sacri­fices. The law taught, that sinnes were purged by sacrifices, that siners distru­sting their own deservings and works, they might put their confidence in Christes sacrifice alone, where of all those Leviticall sacrifices were types: And that their faith in time comming, might bee strengthened by that sacri­fice of Christ. This surely was the pro­per vse of those auncient sacrifices. But men neglecting the sacrifice of Christ, neglecting faith and repentance, neg­lecting finally the inward worshippe, they put their confidence in their sa­crifices offered, and outward ceremo­nies, [...]s in merites: He sayeth therefore that God taketh no pleasure in this a­buse of sacrifices, which also God saith [Page 100] he abhorred. Esay. 1. 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 soule, faith, repentance, good workes, all these ex­ternall things are nothing, God taketh no pleasure in them, yea, contrariwise, he abhorreth them. Concerning sa­crifices, I mark this onely in this place, that those which specially were called propitiatorie, were so many types and figures of that onely one sacrifice of Christ, vppon whom were to be trans­ferred the sinnes of the world, and the curse of God. Of the which it appea­reth, how great the excellencie of this sacrifice is, vnto which, so many sacri­fices offered, since the beginning of the worlde, did serue, as so many shad­dowes thereof. There was never at a­ny time a thing, concerning which, there are so many prophecies, so many significations among the Iewes: Yea [Page 101] not one day hes past by, in which mor­ning and evening, it was not the selfe viuely represented, to wit, in this con­tinuall daylie sacrifice. And surely, this plainly prooveth, that this sacrifice was passing excellent, & most necessa­ry, which wee should not at any time suffer to depart out of our eies, which also▪ it was of necessitie requisite to be represented to our fathers in certaine shaddowes, 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 beastes, to wit, the blood of the sonne of God, which also they placed in the middest, betuixt them and the angry GOD: But wee, to whom it hath hap­pened to be borne after Christ, & his comming, & who haue fallen in those times, in that respect wee are happier then that auncient people, because we behold, not now in a shaddow, as they sometime did that sacrifice: but wee haue Christ crucified before our eyes, [Page 403] in his Gospell, which thing those aun­cient fathers, Abraham, Isaac, Iaakob, and all the Prophets, most earnestly desired; and yet notwithstanding, they obtayned it not. The Fathers and the Prophets (sayeth Christ) desired to see the things that yee see, but they haue not at­tayned to that. And this blindnesse of ours is miserable, and cannot bee y [...] ­uough [...]amented, who see not surely, as it becommeth vs this sonne of righ­teousnesse which is rysen. Therefore, we are to pray vnto God, that as hee hath set this sacrifice before our eies to be seene, so he would open our eies that we may at length clearely see the same. Let vs consider the worship now which pleaseth God, and let vs weigh the wordes of this text. The sacrifices of God (sayeth hee) are ane broken Spi­rite] Hee calleth them sacrifices in the plurall number, because that one­lie one sacrifice of a contrite soule is insteede of manie, yea, and of all what­soever haue beene at anie-time. Hee [Page 404] calleth them, The sacrifices of GOD, that is, acceptable to GOD. I vnder­stande by the broken Spirite, as it were, brused into little peeces, and ab­jecte through the conscience of the owne weaknesse and vnworthinesse. Then turning vnto GOD, hee say­eth, O God, thou despisest not a broken and contrite soule] It is a speech vttering lesse, but meaning more, whereby hee signifieth, that the broken and the contrite soule is moste accepta­ble to GOD. But let vs considder some-what more diligentlie, what hee calleth a broken hearte. After that anie man is awakned vppe, out of his sinne, and his eyes are opened, that hee may see his owne filthinesse, ha­ving compared it, to witte, with that nature of GOD, which is sette downe to vs to bee righteous and holie in the Lawe, hee hath seene also the punishmente of his filthinesse, the wrath and curse of GOD, (for no man at anie time canne sufficientlie [Page 104] wounder at the blindnesse of corrup­ted nature, those who are blinde in bo­die, haue notwithstanding some sight, for they see and knowe that they are blinde: But those that are blinded in soule, they are in this respect more mi­serable, that they do not know indeed that they ar blinde: yea, they think that they see very clearely, when in the meane time, miserable men, they are blinder then any Mowle: while at length by God, their eies bee opened vnto them. After then, I say, any hath looked vppon the filthinesse and vn­cleannesse of his nature, and Gods anger therewith, then in hart he is cast downe, and he who appeared to bee some thing to himselfe before, now he is most abject in his owne eies, and see­meth nothing to himselfe; and this is the one cause of casting downe and contrition. There is also another, to witte, the mercy of God in Christ, be­ing tasted surely in some certain mea­sure, which as soone as any man hath [Page 341] tasted, he is not so much sorrowful, be­cause of the paine, as because he hath offended GOD, so merciful a father. And this is that sorrow, 2. Cor [...]. 10. which the A­postle Paule calleth godly sorrowe, which causeth repentance, that is, the changing of the minde, the mortify­ing of the old man, and the quickning of the new man. This sorrow which a­ryseth from God offended, hath con­joyned therewith an vnspeakable ioy, proceeding from the sense of Gods loue. For it is not possible, that that sin­cere feling of that fatherly loue, should lacke all sense of gladnesse. For, which thing may appeare wounderfull to a­ny, the more the feeling of the loue of God in Christ be, so much more is the sorrowe, yea, the gladnesse is so much the more. For no man reioyceth in earnest, who hath not bene in earnest sorrowfull. And this the estate of a repenting sinner; this is the most sor­rowfull, yea, and also the most ioyfull estate of mortal men. Now then God [Page 342] having looked vpon the heart of man thus broken and contrite, he wonder­fully delighteth therein, and therein quietly satisfieth himself. Frō whence God himselfe denyeth, Psay. 66. that hee dwel­leth in Temples made with hands, yea, he denyeth also, that hee dwelleth ei­ther in heaven or earth, but hee profes­seth that his dwelling place and house of rest, is a poore & a contrite hart. But if thou say, seeing our minde is not ful­ly regenerated in this life, no not the hart of any man, who most seriously re­penteth: how commeth it to passe, that God taketh so much pleasure therin, so that also he dwelleth & quieteth him­selfe therein? I answere: He who hath a contrite heart; this man therewith is indued with faith: For contrition pro­ceedeth of faith, and of the perswasi­on of the mercy and loue of GOD in Christ. And the heart, although it bee not altogether regenerated, by faith pleaseth God, to witte, by faith in that alone sacrifice, wherby both the wrath [Page 343] of God against sin is pacified, and the conscience of the sinner is quieted: Therefore God taketh pleasure in the contrite hart, because the same is faith­ful also, and hath Christ dwelling ther­in by faith. To the ende therefore that we may please God, wee should never suffer that sacrifice of Christ to slip out of our eies.

The other part of the psalme,

DO wel] Hither to hath bene the first sort of petitiō for himself; here fol­loweth the other for the whole people & the cōmon-wealth, whereof he was then thought to haue had no respect, when hee provoked GOD to wrath by his sinne, (for the sinne of the Prince, casteth the whole people in danger) when he layd them out to the sworde of the enemie. Nowe this [Page 344] dammage, whereby he damnified the people, is compared allegorically, with the fall of the walles, because the faith­full are living stones in the house of God. Then he sayeth, (that wee may come to his owne words) Doe well ac­cording to thy good will to Tzijon] accor­ding to thy will (sayeth he) that is, 1. Pet. 2. ac­cording to thy free mercy. For he pre­tendeth no innocencie of the people, when he hath to doe 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, Doe wel to Tzijon, ac­cording to thy good wil, that is, according to thy mercy. Build the walles] That is, O God, repaire & a mend that breach which I haue made in thine house, who of thy own power alone art able to do it. It was an easie thing for mee, surely to destroy this people by my sinne: But it is not so easie to repaire the ruine againe, and to make it of new whole. Of the which you see, that Da­vid [Page 345] when he craveth of GOD that he would doe well to his people, he ac­knowledgeth therewith, that in his de­fault the people were destroyed. The conscience therfore of that evil where by hee hurte the people, vrgeth him now to pray to God for them. If Prin­ces fayle in any thing, commonly it is in their office, to wit, that they governe not the common-wealth aright. Such was the fault of David, when he layde out the people of God to the sword of the enemie: and therefore of necessity it is, that their fault redoundeth to the whole people, And from thence it commeth to passe, that the sinne of the Prince is more grievous, then any pri­vate mans fault, in respect it spreadeth further abroad, and by the daunger thereof involveth moe. And from thence it proceedeth, that when God deliberateth, either to chastife or op­presse any people, he giveth to that na­tion foolish Princes and counsellours, that stirre vp alway pernicious or not [Page 346] necessary warres. But contrariwise, when he will prefer any people, he gi­veth to them good Princes and coun­sellours. When God would haue the Iewes to bee exercised and afflicted with the Philistims, hee gaue wicked Princes to the people, Saul, Ioram, A­chaz. When againe he would haue the Iewes to be in a prosperous estate and flourish, hee gaue them good Princes; David, Ezechias, Iosias. The common sorte of men, while they looke vpon these thinges, and marke this inter­chaunge, they impute all, either to the cowardice and foolishnesse, or to the courage and wisedome of the Princes themselues: Or finally, to Fortune & chance: But they cry miserably, for all those things proceed from GOD, by reason of the thankfulnesse, or ingrati­tude of the people: Wherefore, while we see these things to be done by prin­ces, let vs lift vp our eies, not so much to the Princes, as to God & our selues. Again see, David in this place, whē by [Page 347] his owne sinne, 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 wherby he dānified the people of god. Moreover obserue, Dauid himselfe be­ing reconciled to God, presently he in­terceedeth for the people: he who him self is first reconciled to God, & nowe is quiet in his owne conscience, hee is bolde also to interceed for others at Gods hands. But he who is not yet re­conciled to God, and is therefore yet guiltlie in conscience, he dare not in­deed be so bolde as to plead his owne cause before God. How much therfore is it profitable for a people, to haue sum certain good man, & familiar with god that hath his conscience well pacified, and that by faith in Iesus Christ. Sure­ly one such like man, by his prayers, is able to be profitable to many others before God. God grant that the Lorde may giue to everie one of vs this faith in Christ Iesus, which is the ground of [Page 348] all these things, with the which we can neither do, or be bold to do any thing. Last of al, in the last verse, he mooveth God to do well to his people from his owne thankfulnesse, which hee, toge­ther with the people, wil be bounde to performe to God, to wit, in offring the lawfull sacrifices & acceptable to God, according as it was the custome of those times, when men were vnder the rudiments of the worlde, & discipline of the Law: The words are, Then shalt thou take pleasure in the sacrifices of righ­teousnesse] That is, lawfull sacrifices shal be offered vnto thee, according to the prescript of thy law, & therefore they shalbe sacrifices of righteousnesse. For it is not permitted vnto vs to worship God according to our pleasure; but it is necessary, that wee serue him accor­ding to his own ordinance. The mea­ning therefore is, as if he should saye: The sacrifices appoynted by thy selfe, shalbe offred vnto thee, and thou shalt take pleasure in them. Thou shalt also [Page 349] delight in burnte offerings, yea, which shalbe altogether consumed to ashes: They shall also offer, according to the custome, Bullockes vppon thine altar. God seeketh his owne glorie, yea, and David also acknowledgeth the same in deed; neverthelesse, except he himself furnish matter to his glory, that is, vn­lesse hee provoke men to glorifie him­slfe by his benefites, they will not glorifie him: For none there is in hell, that can worship God. Againe, al men indeed are not thankfull to the Lorde for the benefites bestowed vpon thē, but these onely, who haue tasted howe gracious the Lord is, that is, who haue some feeling of his favour in Christ Iesus. Of the mercy of God, there are many evidents indeed; for looke how many his benefites are, so many docu­ments are there: But sundry of them are of a common and vulgare mercie only, such as is, to wit, of the Creator, toward his creature: But Christ alone is a sure evident to vs, of singular mer­cy [Page 350] and loue; such as is the favour of the father towarde the Son. For God will not haue that mercy and that loue of his, whereby hee hath loved the VVorlde, to bee made manifest by any other thing, then by his Sonne given for the world. VVherefore, only those, who are in Christ, and embrace him by faith, those alone I saye, feele how sweete the Lorde is, because into their hearts onely, that loue of God is powred out. Wherefore also, they a­lone are these, who can be thankful vn­to God for his benefites received. We conclude therefore that, which hath now oft bene beaten in our eares, that we must chiefely endevour to beleeue in Iesus Christ; without whome, no good thing can we get; without whō, we doe no parte of our duety, either to God or men; without whom finally, there is no salvation. Therefore God is to be prayed vnto continually, that as of his infinite mercy, he hath given vnto vs his only begotten sonne: so he [Page 351] would open the eies of our minde, to the end that we might see himself: Also that he would open our hearts, that we might entirely feele him, without whom there is no feeling of gladnes in the hearts of sinners: And this is to be prayed for by vs, for and by the same Iesus Christ, the sonne of God, & our Lord: To whom with the father and the holy Spirite, be al honour and glo­ry, for ever and ever: Amen.

The first, part of the psalm.

MY soule onely] As concerning his confidence; first he gloryeth of his assurance in God: Then he gloryeth against his enemies: Thirdly, hee retur­neth to that former glorying. As con­cerning the glorying in his assurance. David after hee had bene afflicted and troubled in minde, at length he quie­teth [Page 353] himselfe in God. Having then felt so great a joy of that rest, hee gloryeth thereof in this speech. My seule onely i [...] at rest in God] The Hebrew worde it selfe signifieth to bee silent, which our interpreter turneth to be at rest: Then Davids soule made a noyse within him, as he sayeth in another place. Why art thou cast downe my soule, why makest thou a noyse within me? But it may be de­manded, doth now his soule keepe si­lence; when notwithstanding wee see, that hee vttereth out these speeches? I answere, that then any mans soule kee­peth silence, when it maketh not a noyse, and is not troubled, although in the meane time it glory never so great­ly. Then there are three arguments, wherfore his soule taketh rest in God. The first is, because God is the author of his salvation: Then drawing neere to God himselfe, and not content with this his benefite alone, except hee pos­sesse God him self, and sit vpon him as it were a rocke or mountaine: He is [Page 354] only my rocke, (sayth he) &c.] The third argument, is the effect of the second. I shall not be mooued out of my place (saieth he) by any great motion indeed] whereby it shal come to passe, that I shal altoge­ther fall. Mark first, David surely wold haue patiently suffred affliction, Psal. 39. (as he speaketh of himselfe in another place) to witte, because hee had decreed to take heede to al his waies, least he should sin with his tongue. But the affliction bursteth out, and his soule maketh a sturre, not­withstanding, at last he quieteth him­selfe in God. Every one of the godlie, would indeede humble them selues with silence vnder Gods hande, but troubles waxing greater & greater, the affection cannot conteine the selfe, which after that it is loused, it resteth not, and taketh breath to the self firste, before it feele GOD present with it. I will speake this once, there is no so­lide quietnesse indeede to our soule, except to GOD alone. It is not in ri­ches, not in honoures, it is not in the [Page 355] arme of man. Finally, it is not in I­dolles and fayned Gods, of whome DAVID speaketh. They multiply (say­eth hee) their sorrowes, Psal. [...]. that giue in dow­rie to a strange God. For with what o­ther thing I praye you, doe Idols fill mens mindes, but with fearefull su­perstition? The same DAVID in the fourth Psalme, manifestlie declareth, that his soule taketh not rest in riches, Lift vp (sayeth hee) the light of thy countenance vppon vs, ô Ieho­ua, and thou shalt put more gladnesse in our soules, then at that time, vvhen the cornes and vvines are increased. In which place, you see, that hee preferreth his securitie and gladnesse in God, to that whole gladnesse of those men, which take their rest in such like things. My soule therefore doth rest in God only] and therefore, because the wicked cannot reste in GOD, there is no peace to them. (sayeth the Lorde) Obserue a­gaine, that DAVID meaneth not here anie commoun securitie of minde. [Page 356] but a singular and notable; whereby it commeth to passe, that one may ga­ther, that such a notable quietnesse of mind, went before some certaine no­table perturbation. For surely, looke howe much the more the reste of the minde is, so much the more was the commotion of the mind before. Mark in the third roome, David seeketh not out the causes of his securitie in him­selfe, but without himselfe in God, in whom, to wit, his soule doth quiet the selfe, while he calleth him his rocke and his rower. Nothing therefore which is in our selues, can properly be the cause of the tranquillity of our mind; no, al­beit thou shouldest speake indeede of faith it selfe, or of hope; if by the name of faith thou vnderstand onely the in­strumēt of the apprehending of christ. For whatsoever thinges in vs, yea, even the regenerate, they are imper­fite, all faith, hope, loue, and workes flowing from these, as from their be­ginning. In God alone therefore is the [Page 357] cause of our peace and quietnes in the strength of God alone, in the loue of GOD alone through Christ. Paule, when hee published the security of mind; he sayeth not indeed, who shall separate vs from that loue, whereby we loue God? But in that place hee sayeth, Who shall separate vs from that loue of Christ, that is, from the loue whereby God loveth vs in Christ? let the papistes take heed to this, who seek ease to themselues, and their soules, in their owne workes, whereby it is, that I cannot be perswaded to beleeue, that those men can enjoy loue, peace, and quietnesse of mind, with a conceit of their owne workes. Note fourthly, that he sayeth, hee shal not bee remooved out of his place with any, at the least, a great commotion. He denyeth not al­together a commoving, but hee de­nieth that it shall not bee any great or notable commoving. For in this life we must not hope that we shal be free alwaies from all commotions. For Da­vid [Page 358] reasoneth not so, because no waies shall I bee commoved, therefore my soule resteth in God: For if thou haste not decreed with thy selfe, to quiet thy selfe in GOD, vnlesse it be vnder that cōdition, that thou shalt nowaies be commoved all thy life long; truely it will never come to passe, that thou shalt rest thy selfe 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 haue a promise, not indeed that they shall bee altogether free from all kinde of af­fliction, but that they shall not bee vt­terly oppressed with troubles. For it is said, 1. Cor 7. 10. 1 [...]. That God wil not suffer vs to be temp­ted aboue that we are able to beare. Looke also concerning the same matter, Pauls example. Cor 4. [...]. 9 How long will] Now he tur­neth himselfe to the enemies, and be­ing set as it were in a castell, hee glory­eth against them all. Two things there are which he demādeth; of the which, the latter, openeth vp and declareth, [Page 359] that which is the former. For the mea­ning is, as if he should say, as a bulgeing wall and full of riftes, falleth downe through the owne weight thereof, or is throwen downe by no great travell, so ye shal be consumed, by your owne envie and wickednes. They onely deuise] He poynteth out clearely that their deuising. They enter in counsell to thrust me downe from my dignitie. Concer­ning this dignitie, looke 1. Sam, 18. Da­uid being appoynted captaine of Sauls gard, he so bare himselfe, that his go­uernement was approuen of all men, yea, and was preferred by the damsels that sang, to the governement of Saull himselfe. Saull hath slaine his thousand, but DAVID hath slaine his ten thousand. Then he shewed vnder what pretence they did this thing: They haue preten­ded a lie to their counsells, (sayth he) which againe hee declareth by these wordes, With their month they blesse, but within them salues they curse. As if he he should say, they profes indeed [Page 360] friendship, but in verie truth they are enemies. Marke first, the things which mooued David before, now the same thinges moue him nothing, while his soule quieteth the selfe in God, hee e­steemeth nothing of all his enemies. For that ioy which ariseth in the mean time that any resteth himselfe in God, it deuoured vp all feare and sorrowe altogether, yea, it maketh confidence to arise, whereby wee glory against all contrarie afflictions. But contrariwise, when the soule quieteth not the selfe in God, it is moved, yea with the most trifling thinges, 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 glorie which is with Christ hidd vp in God. Obserue nixt, let the wicked alone to themselues a li­tle space, & you shal see them fal down with their owne weight, none other waies then a wall full of riftes, or a wal bowing for-ward, which falleth of the [Page 361] owne weight, Neuertheles, few there are that see this thing, and from this it ariseth, that the outwarde happines of the wicked moueth manye so much. These onely see that thing, whose soul quieteth the selfe in God, and these who look a farre off vpon those men as it were out of a watch tower. Also, the regenerate themselues, at some­time they see not this thing, as David, or whosoeuer hee was that wrote that 73, Psalme, he saw it not, while he had entred into the sanctuarie, and then in deede he perceiued their ende, he saw that they stoode in verie slipperie pla­ces, hee sawe that in an momente they went to destruction. Obserue thirdlie. The enemies laboured to cast downe Dauid who was exalted from his dig­nitie. He whome God lifteth vppe, the wicked indevoure to caste that man down out of his place, yea even at that time, when they see God himselfe to trauell to the direct contrary side. Iona­than did otherwaies, who when he saw [Page 362] David appoynted for the kingdome, he made a covenant with him: so it be­commeth all the godlie to doe, looke the fourth Psalme. Sonnes of men, (sayth he) how long shall my glorie bee an ignomi­nie vnto you, rather know, that God when I shall pray vnto him, wil heare me. Let men therefore be affrayde of the prayers of those men with whome God is at [...]ne aggrement. [O my soule] He returneth to that first glorying, concerning his cōfidēce in God, & hauing altered a little the manner of speach, hee speaketh to his own soule: Also he bringeth out the same reason which he did before. The second, drawing neerer to God as before, he is not cōtent of Gods bene­fite, except hee possesse God himselfe and sit vpon him; as vpon a rocke. The third is the same which was before. In the eight verse he repeateth the second reason, the manner of speach being somewhat changed. Of al which argu­mentes indeede marke this, that Da­vid satisfieth not himselfe in multiply­ing [Page 363] of wordes, whereby he amplifieth God and his benefites: Also he alter­eth the forme of speach, hee calleth him his salvation, his rocke, strong holde, his glorie. He sayeth that his sal­vation was receaued of him, & he pub­lisheth that he himself is saluation and a rock: finally he pronunceth that his salvation is in him. Of the aboundance of the heart the mouth speaketh, & that fee­ling of rest in God, cannot bee suffici­entlie expressed by wordes. For the things which the holy Spirit worketh in the heartes, these thinges cannot be sufficiently declared by the tongues of men, from whence arise these sighes, which are furnished by the holy spirit, that the Apostle PAVLE sayeth are vn­speakeable. Rom. [...]. 2 [...] And PETER calleth that joy of faith vnspeakable & glorious. 1, Pet. 1. [...]8. Of these thinges you see first, that that soule which quieteth the self in God, returneth nowe and then to glorying in God. Then consider and learne out of this repetition, that the soule is not [Page 364] so quieted and setled in this life, but truely in the meane time it is troubled in some measure. The sea while it is not tossed too & fro with stormes, not­with-stan-ding it is commoued with some soft aire. The affection if it bee not presentlie inflamed, notwithstan­ding it is puffed vppe in some certaine measure. Wherefore our soules hath neede now and then of a newe 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, VVee glory vnder the hope of the glorie of GOD. Rom. 5. 2, But if this hope & expectation of salvation, cause so great a glorying and reioycing of minde, I pray you how great a reioy­cing shall the matter it self make, when we shal be placed into the present pos­session of all those thinges, which wee now see but a farre of?

The other part of the Psalme.

TRust in him] The second part of the psalme, [...]ne admonition, and that twofolde, for partlie hee admonisheth the godly, partlie the wicked. The ad­monition belonging to the godly, is a­gaine twofold: For partlie he warneth them to trust in God, partlie, that they should not trust in men. Trust in God sayeth he, Then, powre out (sayeth hee) your mind before him, &c.] this latter is the effect of the former. For they who [Page 366] trust in God, they powre out all the cares and anguishes of their troubled mind before him. The argumēt is sub­joyned, for he is, sayeth he, a refuge vn­to vs. Then he warneth them that they shoulde not put their confidence in men, for although this be not expresly set downe, notwithstanding it is to bee vnderstood. The argument of this ad­monition is from the vanitie of men, of whatsoeuer estate and condition to conclude, they bee of. They that are base borne how many soever they be, they are vaine; How many soeuer they be that are noble, they are liers and de­ceitfull: And to the ende he may shew their greater vanitie, hee calleth them lies and vanitie it selfe. Also he ampli­fieth the vanitie of men, making a comparison of them with vanitie it selfe. Vnderstand not this place to bee excessiue or hyperbolick, for it is so in­deede it selfe as he speaketh. I grant in­deed that man before the fel was some what, but after the fal, he is redacted to [Page 367] nothing. For there remained not in him, yea not so much as one remanent crome of vprightnesse and holines. And if there bee any thing in him, it is wholy euill, and if man be any thinge, he is whollie evill, howe much so euer it be, or very wickednesse it selfe. And to bee this waye somewhat, it is worse then to bee nothing at all. Let the Pa­pistes take heede to this, that make so much of the nature of man, yea to wit, so exellent make they it. Dauid recko­ned it amongst the most vainest things but they will haue it to bee somewhat also in themselues, and they take away something from gods grace, that some vprightnesse may be giuen to man. Of these thinges marke first, a great differ­ence betwixt them that put their con­fidence in God, and them who trust to other thinges. They who put their as­surance in God, they verye willinglie communicat this benefit with others, and will haue all men with them to put their trust in God. But those who [Page 368] put their confidence in other thinges, as in riches, in honoures, in the arme of man, they do not willinglie admit any others whosoeuer into their fellow­ship, and participation of these things. For they woulde together and at one time devoure them vppe themselues. God is a good thinge, which is suffici­ent for all men, neither yet if many at once bee participant of him, any one man shall be in a worse case who is participant together with the rest, neither yet for this doth hee receiue the lesse, but he rather is in a better case, and re­ceiueth more, the mo fellowes he hath of the selfe same benefite. Marke se­condly, hee admonisheth vs to put our trust in God, and that wee powre out our mindes before him. These two are so coupled among themselues, that he who trusteth in God, of necessitie hee powreth out into his bosome as it wer all the secretes of his minde. But con­ [...]ariwise he who trusteth not, this man albeit hee seeme at some time to praye [Page 369] and to open vp his minde vnto GOD, notwithstanding he never dealeth ear­nestlie and freely with GOD, but the thing that he doeth, he doeth it coldly and for the fashion onelie. For it is not possible, that any man who beleeueth no [...] in GOD, will communicate his secretes and cares of his minde fami­liarlie with God. Rom. [...] ▪ 14. How shall they call vpon him sayeth S. PAVL [...], in whome they haue not beleeued? Note thirdly, David while hee quieteth himselfe, in that towre as it were, watching and be­holding all men appeare not onelie to be vaine in his sight, but to bee vanitie it selfe. Those surelie who sirmelie by faith-cleane vnto God, these I say one­ly are they, who look vpon the vanitie of men, yea and rather the miserie and vanitie of this world. For it is not gran­teed to euerie man, presentlie to con­sidder and discerne it. But those onely are they, who see no solide thinge but in God alone, and these are onely they who rightlie can giue their iudgement [Page 367] concerning the blessednesse and mise­rie of the creature, in respect they one­lie haue experience of that true bles­sednesse that is in God. Trust not to op­pression] The second admonition di­rected to the wicked seruantes of Saul, & pertening of necessitie to euerie one of them whatsoever. Now he warneth them, that they should not trust to op­pression, and that by reafe they should not vanish awaye. But wee must take heede to this word of vanishing away, for this cause we trust to euerie thinge that by them wee may firmelie stande, and neither fall downe nor vanish a­way. These verelie stand firmely alone who put their confidence in GOD a­lone: But they who put their truste in any other things whatsoeuer, they are so farre away from that, that by them they are able to stande, that contrarie waies they vanish and fall away, none other wayes then water powred on vpon sand. If riches abounde set not your minde] This warning generally pertai­neth [Page 371] to all men whatsoeuer. [God hath once spoken] This is a common argu­ment to both the partes of the admo­nition, and it is taken from Gods judg­ment himselfe. The stronge, mightie and mercifull God, will recompence all men according to their workes, let euerie man therefore take heede, whe­ther hee trusteth in GOD or in other thinges. The antesident is prouen by the testimonie of Gods owne worde, yea and that twise repeated ouer. God hath spoken to me (sayeth he) &c.] As if he should say. The same God hath ve­rie oft confirmed it vnto me. Obserue first, David envieth not this excellent good thinge in them, which is GOD him selfe, notwithstanding they envi­ed, yea this verie transitorie life of his. For to this purpose belongeth this ad­monition: By Davids example there­fore thou hast set downe the nature of the Church, together with the disposi­tion of the enemies thereof. These doe envie the verie transitorie life of the [Page 372] members of the Church, but the Church envieth not them, yea she wisheth vnto them earnestlie life euer­lasting. Christ prayed for them that cursed him, Steuen prayed that the sins of those that stoned him should not be laide to their charge. Marke heare, se­condlie, how great the madnes of man is, for it is a verie greate sinne to put confidence in thinges, which other­waies are indifferent, as in riches, in honours, or in the arme of man, which thinges you may vse well also. How great then is the madnesse, and howe grieuous is their sinne, which put their hope in reafe and oppression, and in o­ther thinges that are of their owne na­ture evill, which things you can at no time vse well. Notwithstanding some cause of this so great a madnesse may bee learned, yea by this Example of SAVLES courtiers, to witte, that they committed all these thinges without any punishment. Now men presentlie thinke that this is permitted to them [Page 373] to doe, which is permitted to be done without any inflicting of punishment. This confidence therefore in wicked thinges, is not so much to be imputed to the wicked doers themselues, as it is to bee laide to their charge, whome it became to haue punished them, as to Saull and to the other magistrates, who vse to winke at the wicked deedes of courtiers, and of their flatterers, how­soeuer perverslie and preposterouslie magistrates and earthlie judges giue li­bertie to wicked men & malefactours. We learne in this place, that that hea­uenlye judge shall make it to come to passe, that the wicked at length shall vanish away in their reafe and oppres­sion. Finally, this is not to bee preter­mitted, that David sayeth, that hee was once and againe admonished concer­ning that righteous judgemēt of God. whereby hee will recompence euerie man according to his worke: Which thing indeed is an euident, that David thought now and then of that last and [Page 374] terrible judgement: Of the which surelie it becommeth vs all, yea the beste men whosoeuer oft to meditate there­on. For this is the nature, yea of the beste men, that looking vpon that ter­rour of the Lorde, they haue neede to be brought vnder correction. For Paul speaketh thus of himself knowing, sayth he, that terrour of the Lorde, we bring men to the faith. VVee are to bee allured I grant by the sight of Gods mercy in Christ, to doe our dutie. Notwithstan­ding such is our nature, vnlesse on the on parte as we are allured by Gods be­nefites, so on the other part wee be ter­rified be Gods judgements, surelie we cannot bee conteined in our dutie. To God therefore who provideth al man­ner of waies for the saluation of his owne in Christ Iesus his sonne, bee all honour and glorie, Amen.

O GOD] The first part of the psalme, in which Dauid, first through a sense of his miserie and sinne, then through a feeling of Gods mercie, as it appear­eth out of the fourth verse; thirdly by a faith quieting the selfe in GOD, hee bursteth out into Gods praise, and as­cribeth onelie vnto him first the confi­dence [Page 376] of his soule; Then, the prayse of his mouth; Thirdly, whatsoeuer duty we haue bound our selues by a vowe to pay vnto our God, and this thinge DAVID doeth in the seconde verse. Then next in the thirde verse, he pro­miseth that it shall certainely come to passe, that euerie man through faith shall come vnto GOD. The reason is conteined vnder the title which hee giueth vnto GOD, while hee calleth him the God who heareth the prayer. In the thirde verse, hee promiseth that faith of men in God, which hee sayeth was peculiarlie due vnto him in the se­cond verse: As if hee shoulde say. Men indeede O God, oughte to giue their faith vnto thee, and they shall giue it thee, and shall beleeue in thee. Learne out of this place, what it is properlie to praise or glorifie God, it is indeede to ascribe vnto him, the thinges which ar due vnto him: also the thinges which are due to him are those, firste confi­dence of the hearte; then praise of the [Page 377] mouth; thirdlie, are these duties which we are bound to accomplish, either by a vow or by any other whatsoeuer ob­ligation. Then next wee learne heare, that it is not in the power of any man to burst foorth into the glorifying of God by these groundes; from which out of question the praysing of Dauid proceedeth, neither yet is anye man a­ble indifferentlie to pronounce those wordes which Dauid then at that time spake [Setled hope and praise is due vnto thee,] But that man is onely able to do this thing, who putteth his trust in God, through a feeling of Gods mer­cie, and quieteth himselfe in him. For no man glorifieth God, vnlesse it be of faith, also he that beleeueth in him, he both confesseth and professeth faith, & that all other offices are due vnto God in Christ.

THou clengest] Here follow the argu­ments of the praise set downe, from the benefites of God himself; and first the benefites spirituall towarde the Church. Of the spirituall the firste is the forgiuenes of sinnes, by which he concludeth that proposed praise, to witt, that confidence is due vnto God, &c. Of this argumente that appeareth to bee true, which wee haue spoken, that DAVID bursteth foorth into this praise, from a sense of Gods mercie, and of the remission of his sinnes. The wordes themselues, whereby this be­nefite is expressed, clearelie do signifie that DAVID had first wrastled with his sinne, then that sinne preuailed ouer [Page 397] him in this combat. Thirdly, that God had purged this sinne, from thence he giueth the glory of the forgiuenesse of his sins, or of his deliuerance from sin, to God alone. Thou (sayth he) clengest] for it cānot be, that any man can ascrive to God the praise of the remission of his sinnes, vnlesse hee haue first fough­ten with sinne, and haue felt himselfe weaker then sin in that combat: Then that God is stronger then sinne, to the which he himselfe was inferiour, from whence I praye you proceedeth that voice of PAVLE, I thank God by Christ? We reade in the same chapter, that Da­vid had foughten with sin: Then, that hee was carried captiue awaye vnder the lawe of sinne: of which ariseth that complaint, ô miserable man that I am, who shall deliuer mee from the bodie of this death? After this complaint, wee easilie perceive, that a godlie man hath his re­fuge vnto Christ, & in that in him he hadde obteined deliuerance from his sinnes, whereof proceedeth that holy [Page 380] giuing of thanks, I thank my God throgh Iesus Christ? Wherefore we come not to the sense of the feeling of Gods mercy without a fighting, to the glori­fying of God himself. And there is al­way a glorious yssue of our combate, for it endeth in the glorifiing of God, with an vnspeakeable and glorious joy Then next, the word of clensing 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 bloode of Christe, shaddowed out by that figure. This worde therefore sig­nifieth that which is set down in Heb, 9. Without blood there is no forgiuenesse of sinnes. For the fathers did not vnder the lawe implore at any time mercy & pardon for their sinnes without blood & sacrifice to pacifie the wrath of God Neither we our selues this day feele in our heartes the forgiuenesse of our sinnes, but by that sacrifice of Christ, apprehended first by faith, neither yet [Page 381] dare we seeke the forgiuenesse of our sinnes, except in Christ and and in his sacrifice. Blessed is he whome] The se­cond argument of praise, from the be­nefite of ca [...]ling, which by the ordour of nature, preceedeth the remission of sinnes. Then he ariseth a litle higher in reckoning out of the spirituall bene­fites of God to forgiuenesse, 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 loste men, vpon this parte doeth that follow, whereby he bringeth vs neerer, and maketh vs to approch hard to himselfe. For vnles he himselfe tooke holde of vs, & drew vs, as it were to himselfe, surelie, being called out, we shoulde not bee moved out of our place. Vpon this finallie doeth that part follow, which maketh vs to dwell in his courtes. Our cal­ling therefore beginneth from that choise which God maketh, and it pas­seth [Page 382] fordward by that drawing neere vnto God, and at last it endeth in that dwelling which is with GOD in his Church. But the phrase of speach which hee vseth in vttering out of this benefite of calling, is not to bee pre­termitted in silence. For hee speaketh not this coldlie & barelie, thou choos­est vs, but with ane outcrye and a cer­taine woundering of the greatnesse of this benefite; Blessed is he (sayeth hee) whome thou choosest. So wee are taught not so much to pronounce as to won­der at al the benefits of God in Christ such is that in comprehensible and vn­speakeable greatnesse of them all. But surelie some certaine apprehension is speciallie required to this matter, of the benefites of God in our own harts. For of the aboundance of the heart the mouth speaketh, and he who feeleth no­thing in his heart, verelie speaketh a­ther litle or nothing in his mouth [We are filled.] He commendeth this bene­fite of calling from the effects follo­wing [Page 383] The first is in Gods action to­ward them that are alreadie called bee him. The seconde is in the worde of God. As concerning the action, hee fil­leth vs (sayeth hee) with good thinges & holy, as concerning the words thou speakest out vnto vs thinges to bee in thy righteousnes reuerenced. He who receiueth anye 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 meate which he may feede vpon, the other is in deligh­ting his eares, & making his heart glad with most pleasant and glade speeches of all sortes: GOD dothe both these thinges to vs, whome hee hath once called, and invited, hauing thought vs worthie of his table. But the wordes are somewhat more diligentlie to bee considered. Of these thinges where­with we are filled in the house of God there are two properties, first they are [Page 384] good and healthsome vnto vs: Then they are holie; By these good and holy thinges are all the spirituall blessinges in Christ meante. Of, the wordes also which hee speaketh, there are likewise two properties, the first is, that they are reuerent, and therefore do require re­uerence at the hearers hands. The se­cond is, that they are in righteousnesse that is, just, vpright and sincere, with­out falshood, without lying. Also in these words the promises of God con­cerning good and holy thinges are to bee vnderstood, 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 gladnesse, with howe greate a re­ioysing of heart, we haue our abode in the house of God, and do sit as it were at his table who not onely are ioyfull by faith of the goode thinges present, that is, by the present apprehension of them, but also by the hope of the benefites to come, which will be farre grea­ter [Page 385] then those present. Of these effects wee see that, that David not without cause published that man to be blessed, whome God did choose. For what is it to bee blessed, if this bee not, with so great a joy and gladnes of soule, to bee filled with thinges so good, so holy, & in the meane time to heare the promi­ses of things to come, exceeding great, so reuerent, so righteous, so true. O God of our saluation] There is two titles of God heare, the one which respecteth the Church: for saluation belongeth to the Church. The other which re­specteth all thinges created, for confi­dence is of al things created. Consider heare first then, as the goodnes of God not onelie extendeth the selfe to the Church, albeit chiefly to the Church, but also to al things created, & to these also which are without the Churche for he suffereth not yea euen the wick­ed to be destitute of his testimony, Do­ing good vnto thē giuing vnto them raynes from the heauēs & fruitful seasons, filling [Page 386] their harts with food and gladnes. Euen so the Godlie look vpon God, & not on­lye vppon his benefites towarde the Church, but also in his benefites to­warde All thinges created. Considder nixt that there is some confidence al­so in God of the dūme and brutish creatures, For in their owne fashion they thirste for the grace of God, and haue­ing gotten the same, in their owne ma­ner, they repose themselues quietlie in their God, finally they wait with certaine sighes, the Reuelation of the sonnes of God, with whome they also shal be set at freedome Of this matter looke Rom. 8. In which place the hope of that glorye to come, is not giuen to man, but to those who haue the first fruites of the spirit, but in the same place, some hope notwith­standing of the glorye to come is attri­buted to the creatures, that you maye see that the thinges create brutish and dumme are in a better case, then men, if they be not regenerated by the spirit of GOD. [Stablishing the mountaines.] [Page 387] Nowe followe the corporall benefites of God, belonging in common to all thinges created. Thou visitest] Here fol­low the benefites bodielie, belonging to his owne Church, vnto the ende of the Psalme. All which thinges seeing they neede no exposition, but are easie to be vnderstoode, it shall be sufficient to haue poynted out the prophetes minde, especially in respect they maye bee knowne easilie out of the longer writings of others.

The LXXXIIII. Psalme.

O Iehoua] The first part of the psalme the complaint, in which the diuers passions of Davids mind being banish­ed, vtter themselues. And first indeede [Page 389] the affection of that loue whereby hee embraceth Gods presence in his Church, is brought out in this verse. For David when he had felt that sweetnesse of the presence of GOD, which then was tied vnto the Church of the Iewes, he was taken with a wonderfull loue thereof. Also hee openeth vp that most tender loue in this word, [How a­miable,] For this word is the speech of a lover. By the name of Tabernacles he vnderstandeth that visible Ministrie, which then was bounde to the temple of Ierusalem onely, and in which God exhibited himselfe to his people to be seene in some sort. My soule is touched] In this the passion of desire vttereth the selfe: For when the holy man was banished, from that presence of GOD which he so greatly loued, hee was not touched with a meane desire thereof. For desire properly ariseth, of the ab­sence of these thinges which we loue. Considder therefore what it is to haue once taisted how gracious the Lord is, [Page 390] for of the taist commeth the loue, of the loue ariseth the desire of the thing absent, which thinge the felle surelie is neuer destitute of some sorte of enioy­ing and presence. Blessed are they that hunger and thirst for righteousnes, because they shall be satisfied. But they, who at no time haue taisted howe gracious the Lorde is, they surelie are not taken with his loue, and they who loue not, they desire not him that is absent. For what is the cause that you see manie destitute of this visible presence of God which is in his Ministerie, & not-with-stan-ding are not so much, as by the leaste feeling, touched with the sense thereof. These neuer tasted, how sweete this presence of GOD was in his ministerie. From thence there is no loue of God, againe from thence, there is no desire of him. But what would you thinke of those, which not onely doe suffer themselues willinglie to be depriued of this presence of God, but also persecute the same al the waies [Page 391] they can? I pray you of what minde ar those men toward God, & how wick­edly are they disposed. [Yea my soule fainteth] He aggravateth that his desire to come vnto God, and firste indeede from that, that through the desire, his minde fayleth him: Then from that, that he is whollie occupied with that desire, both in his heart, in his flesh, in his minde, in his bodie: Thirdlie from that, that through the desire he cryeth out. Marke therefore in this place, how vehement the passion vseth to be in the godlie, not onlie of desire, but of loue, sorrow and rejoysing &c. For that spi­rit of GOD, which stirreth vp this af­fectiō in the godly is in cōprehensible. From thence his operation is maruei­lous in the hart, not such natural com­motiones indeede as vse to bee in the mind, as the naturall desire, the natur­all loue, the naturall sorrow, &c. From thence the sighes of the godlie are said to bee vnspeakeable. Rom. 8, and the joye vnutterable and glorious. 1. Pet. 1 [Page 392] Neuertheles there is something in the affection of the godlie, which you may vvounder at, and which you cannot finde in the naturall 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 sighes cannot be expressed, sure­lie they are not without some ioye, if the vnspeakeable ioy bee not conioy­ned with inutterable sighes. [To the strong God.] Vnder 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 liuing, that is, whoe is not onelie strong in himselfe, but furnisheth strength vnto his creatures, not onelie liueth himselfe, but powreth in life in­to the things created: they then which feele themselues to liue by God, that they moue and are, surelie they suffer not themselues to wante the presence of God: But they who feele not that [Page 393] thing, they take that absence of God in a good ynough part. I grant, all liue in­deede, and are by him, but all vnder­stand not that: onelie they vnderstand and feele that, who haue begun to liue that life of God, & haue the first fruites of the Spirit. They indeede ascribe to God alone as his gifte, not onelie that spirituall life, but euen the sensuall life, [Yea the sparrow.] The third affection. Indignation, for he is angrie, yea that a sparrow or a swallow▪ shall haue some entrie to the altars of God: when not-with-standing the altares of GOD, belong nothinge to those litle birdes: But he himselfe which is a member of the Church, all entrie vnto the Church of God is vtterly stopped vp. You see therefore that the Godlie, being destitute of Gods presēce, envie that the little birdes shoulde haue the same, and they thinke themselues mi­serable in respect of the birdes. You see also, that God by the birdes, doeth after some sorte prouoke men to aemu­lation. [Page 394] The vngodlie in this life do suf­fer easilie the things created and dum, to draw neerer vnto god thē thēselues, and yet for all this, thinke not them­selues in this respect, either more bles­sed or more miserable thē themselues. But when they shall come to that lat­ter judgement or to that aire, and to those clowdes, wherewith the Lorde shall be invironed, and vpon which he shall set miserable men, they shall thinke the birdes happie in respect of themselues. [My King and my God.] Those names of God, sufficientlie de­clare that there was also some presence of God present at that time, when hee so grieuouslie complaineth of his ab­sence. For these words proceede from faith, that is, from some present appre­hension. You will see then the godlie complaine of the absence of GOD, when notwithstanding they feele him present in some sorte. They complayn also of his absence, because they can­not get that presence and communion [Page 395] of God, which they would haue. For we liue here by faith, and not by sight, that is, we looke a far off onely vppon the Lorde, and that selfe same sight, which is from a farre off, is hindred many waies; yea, many times also all presēce of God, is rest away from our eies. From thence ariseth that desire of flitting out of this bodie, and going to dwell with the Lord. From thence come these complaints, concerning the Lords ab­sence. Blessed are those who dwel] This is the fourth affection, woundring. He cannot sufficiently wounder at the blessednesse of these men, who haue some entry patent vnto God, that is, to that visible ministerie, in which God exhibited himself to be seene in some sort. For whosoeuer at any time haue God present with themselues, those define that blessednesse, that felicity of man, by that same presence and com­munion, which is with God: Neither ar they able at any time, who haue not seene God in Christ, either to thinke [Page 396] aright or speak truly of that happines. From thence proceed these shamefull errours of prophane Philosophers, of which number, some haue beene so mad, that they haue placed the miserie of man, in place of his happines. Also, those whom in the first place hee pub­lished to bee blessed; those appeare to be the Levites and the Priestes. For those are they who dwelt in the house of God, and according to their office, perpetually praysed him. The Mini­sters therefore of the Church, obteine the first place of happinesse, and no marvell indeede, if thou wilt measure happinesse by Gods presence, and the glorifying of his name. For the Mini­sterie are sanctified & separated aboue others, to communicate with GOD; vpon whom this thing lyeth as a parte of their office, that they poynt out as it were, with the finger, God whom they first haue seene in Christ, and paynte out Christ before the eies, to others in the preaching of the Gospell, and [Page 397] crucifie him as it were to others: there fore the faithfull Ministers and stew­ards of the mysterie of Christ, ar chief­lie blessed; but if they be not faithfull, they are of all men the most miserable, Blessed is the man] Secondly, he estee­meth them to be blessed, who haue an easie entrie into the Church of God: For this is that which he sayeth: Who in thee haue libertie of thy pathes] For here also is the matter of happines, that there is an easie passage made vnto vs, to the assemblies of the Church, in which the worde of God is heard and preached, and the Sacraments are mi­nistred: But wee very oft, fulfill that which is commonly spoken; The nea­rer that wee draw to the Temple of God in our bodie; wee are the farther in our soule from God; and we abuse that libertie and power, in which there is any matter of blessednes: For wee haue taken a loathing of the worde of God, and of the Ecclesiasticall assem­blies long since. Blessed are they] Third­ly, [Page 398] hee counteth these among the bles­sed, who, howbeit they had a hard way & a droughthie place to passe through as was the valley of the mulberie, are compelled to journey, & likewise tra­vell in a raynie weather: Notwithstan­ding, they are able to come vnto the Church of God: Appoynt that foun­taine] That is, they refresh themselues with a consideration of that fountaine of GOD, vnto the which, they striue through those droughthie places, The rayne 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 whome otherwise there is an hard entry into the Church of GOD, if in the meane time they come vnto him: For the difficultie of comming vnto God, taketh not away our happinesse, if sobeit at length wee take holde on him. But these surely are the meet judges of this happines, who haue once tasted, howe gracious the [Page 399] Lorde is, and what greate sweetnes is in his presence. They goe from battle array] The reason of their blessednes, who haue an vneasie waye vnto the Church of God, from the event. They go (sayeth he] from battel aray, to battel a­ray] That is, after they are commed in­to the Church, that difficil way being accomplished, they passe from one ho­ly assembly to another daylie, to exer­cise publickly, the whole worshippe of GOD. It is a borrowed speech from warfare. Let every man compeare] This is done according to the Lawe. Hee sheweth evidently then their happi­nesse, who haue an hard journey vnto the Church, from the notable issue; for wee must measure blessednesse from the issue, and not from the meanes, whereby wee attaine vnto the issue. And therefore our Saviour in the fifth of Matthew saieth, Blessed are they that mourne, for they shal be comforted, where­by hee signifieth, that blessednes is not so much in the mourning, as it is in the [Page 400] consolation: Not-with-standing, hee sheweth that mourning is a necessa­rie midds for comfort, so that if wee mourne not in this life, there shall be no comforte for vs in that that is to come, vnles we passe as it were in some sort through the Helles, wee shall not come vnto the Heavens.

The second parte of the Psalme, the prayer.

O Iehova] Now hee pray­eth vnto GOD, that of his mercy hee [Page 401] would bring him home from banish­ment into his Church: The petition is conteined in two verses: The reason therof is vnto the 13. verse. The ground of the petition, vppon the which it is built, is easilie perceived from the ti­tles and names, whereby hee incalleth God. Also, the ground of the petition firste, is indeede in taking holde on GOD in his everlasting essence, from whence hee is called Iehova: Then next, in that his infinite power, from whence hee is called, the GOD of hostes, and that he hath vnder his do­minion, al hostes and armies; aswel the heavenly, as the earthly. Thirdly, in his mercy, which he hath made mani­fest in that covenant, made with Abra­ham, Isaac, and Iakob, from whence hee is called, the God of Iahakob. For wee cannot pray vnto God, except we take holde on him in our heart, not only in that his everlasting essence, wherby he is distinguished, from all things crea­ted, but also in his proprieties, but [Page 402] chiefely in two; power, whereby he is able to saue vs, and mercy, whereby he is willing to saue vs. Also, we vtter this apprehension of heart, in the titles and names of God, while wee call him Ie­hova, sometime the God of armies, at other times, the God of Iahakob; and finallie, when wee are praying, we call vpon him by other titles. It is to be marked in the petition, that hee repea­teth the selfe same petitiō. This repeti­tion sheweth evidently, the earnest de­sire of the thing sought for, without the which, wee should not call vppon God, for the desire of the heart, is a cer­taine necessary foundation of praiers. From thence aryse those vehement and repeated petitions, the which self­same askings againe, of necessitie, God must heare. But if there be not a desire of the heart, the askings are but colde and drye, and therefore againe they get nothing but a colde & a drye aun­swere from God, and procure rather some judgement, then any benefite. [Page 403] For we should not deale for the fashi­on sake with God. O our shield] How of the craveth, so oft he calleth vppon God most reverently, which thing, is an evidente, that every one of these words proceed from particular appre­hensions of the heart. Men commonly when they speake to superiour pow­ers, they vse oft and honorable styles; but for the most part fayned styles. But the godly, when they speake reverent­ly vnto God, they speake from the en­tire sincerity, reverence, faith and loue of the heart. For wee must deale with GOD, the searcher of the hearts, with vprightnes of heart, and not make our word so much as our soule approoved vnto him, and this cannot bee done without his owne spirit: For no man calleth Iesus Christ, but by the holie Spirite [Behold] As he first sought the eare, so nowe hee desireth the eie of GOD: For the godly are not at reste within themselues, before they firste feele, that all the senses of their God, as [Page 404] it were, are exercised vppon them; for even as they, who favoure not but of those earthly things, some not to them­selues able to liue, vnles they haue the eare of the Princes of this world open vnto them, and haue their eie fixed v­pon them: so they who seek that ever­lasting life, they depend altogether v­pon the eie and eare of God, who is the alone author of life, and in whose face there is sacietie of joyes.

For one day is] This is the argument of the pe­tition, from that joye 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 lesse, of that joy which is in the pavillions of wickednes, that is, which is without the Church, with­out the which, there is nothing but wickednesse: as if he should saye, The joye of one daye in the Church, is more then the joy of a thousand daies without the Church; from thence hee concludeth: Therefore I had rather hant [Page 405] the threshold in the house of God, &c. Hee preferreth then the joye of one day in the Church, to the joy of many dayes without the Church. The reason is, because the weight & quantity of that spiritual joye which is in the Church, recompenseth the shortnesse of the time: For one crumme, if it were no more of that spirituall joy, is of greater weight & estimation, then is the whole joy of this world. Marke, if so little a time of spirituall gladnesse, begun but onely in this fighting Church vppon earth, surpasseth by so many degrees, that whole time of the joy, which is of this world; I pray you, how much shal wee say the eternitie of that spirituall ioy to be, which at length is to be per­fited in the triumphant Church, to be more excellent, I say, then all the joye of this worlde, which lasteth but for a moment as it were? For the whole time of this joy, if it be compared with eternitie, what other thing is it, then a certaine moment, and that gladnes of [Page 406] the world, if it be compared with that heavenly ioy, how vaine and light is it? Compare therfore, that everlasting weight, of that excellently excellent glorie, so to speake with the Apostle, with this momentanean lightnesse of worldly ioye. 2. Cor. 4 The Prophet said not greate ioye, which is in the Church, when he brought in the cause, where­fore he desired to bee brought home againe into the Church, but by waye of comparison he saide, that this ioye was greater, then that ioy of the whole world is; yea, he preferred one daye of this ioy: to a thousand dayes of world­lie ioye, and not only preferred he this ioye, which is in the Church, to that ioy which is in the world, but having vtterly abandoned this worldly ioye, he choose that spiritual ioy. Here then I marke, that is not sufficient, if we saye there is a great ioye in the Church of God, vnlesse wee prefer the same also vnto the whole ioye of this world. A­gaine, it is not ynough, if in worde we [Page 407] prefer the same, except also wee make some choise thereof also in this life. Moyses choose rather to bee afflicted with the people of God, then to enjoy the commodities of iniquitie. If there­fore Moyses choose the affliction and misery of the Church, having contem­ned altogether the royall pleasures; how much more ought we to choose that gladnesse, which is in the Church of God, having despised in the meane time, all the pleasures of this worlde. Which ioy, surely if we choose not in this life in some certaine measure, cer­tainely wee shall never enioy that per­fite pleasure which is in the other life.

For God is the Sun] The reason, where­fore hee choose rather to haunt the thresholde in Gods house, taken from God himselfe, and from his presence in the Church, as of a certaine Sunne and Shield. God is a certaine Sun, be­cause the beame of his grace shineth in our harts, 2. Cor. [...] as the Apostle speaketh. And hee is a shield, because he protecteth & [Page 408] rescueth his Church, and defendeth it from evill: For without the Church, there is no protection, no salvation, as there is no light, no grace. But the bor­rowed figuratiue speeches following, expound these wordes, by which it is saide first, Iehova giveth grace and glo­ry: For, for this cause he is called a Sun. Then is subjoyned: Hee restrayneth not good from them which walk in vprightnes] That is, who are truly and really of the Church. But vnderstand therewith, he holdeth off and restrayneth evill from the Church, and the members of the Church. For, for this hee 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 Sunne shining in the Church, and that buckler, which pro­tecteth the Church. But others, vpon whome that Sun hath not shined, and whom that shield defendeth not, they are so farre from that, that they would dwell in the Church of GOD, that [Page 409] contrariwise, with all their heart they abhor the societie of the Church, and of the Saintes. It is therefore greatly to the purpose, once to haue looked vp­on that presence of god in his church.

O Iehova, blessed is the man] The con­clusion of the prayer, conteining an excellent acclamatorie sentence, in which Dauid having considdered that presence of GOD in his Church, hee publisheth him to bee 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 dwel in the Church, but he judgeth him to be blessed, whosoever hee be that by faith and loue in God, joyneth him­self vnto the Church, and that man a­lone indeede is the judge of the true felicitie and miserie of man, who seeth the presence of GOD in his Church [Page 410] for this man judgeth, yea, and he judg­eth indeede aright, from that presence of God, either of the happinesse or mi­serie of man. To God therefore in his Church, be all glory, through Iesus Christ, for evermore, Amen.

I Loue Iehova] The first parte of the Psalme as we haue spoken, in which he professeth that loue, whereby hee loved God. Also, loue is ane certaine affection in the hearte, whereby any man carnestlie desireth the communi­on & conjunction of that thing which he loveth: whatsoever thing surely it be. But if the loue of any man towarde another be very fervente, then verely he who loveth, desireth himselfe to be made one, & as it were one man, with him whom he loveth. Paule expresseth the force of this loue, when he saide, O Corinthians, 2. Cor. 6. 11. 12. my mouth is opened towarde you, mine heart is made large. Ye are not kept straight in vs, but ye are kept straight in your owne bowels. By which words in­deede, hee sheweth by the affection of [Page 412] his loue toward the Corinthians, that his heart was so enlarged, that he recei­ved them, as it were, within himselfe, and into the bosome of his heart, and that hee became, as it were, one man with them. The loue of God is, where­by we desire the communion & con­junction with God. [...] Cor. 5, 6, 8. Paule sayeth, Wee are hold though we know that whiles we are at home in the bodie, we are absent from the Lorde. Neuerthelesse wee are bold, and loue rather to remooue out of the bodie, and to dwell with the Lord. From whence pro­ceedeth this Pauls approbation? surely from that loue of his Lord, who as hee sayeth in the same Chapter, verse 14. The loue of Christ constrayned him, and continually carryed him forward vnto the Lord. And this is the cause where­fore we sighing, wait for the comming of Christ: For the loue whereby wee embrace Christ, earnestly thirsteth for that conjunction with Christ. There is also another thing that is required in this loue, that is, that for the loue of [Page 413] Christ, wee would be willing to loose the most deare things whatsoever we haue in this life. So Christ speaketh in Luke: Luk. 14. 20. If any man come vnto 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 wordes, Christ signifieth, that his loue is to be bought, yea, with the hatred of those thinges which are most deare, if it can no otherwise be obteined. And this indeede was Da­vids loue, which hee professeth in this place. Such should al our loue be, who professe the same God with him. And in this respect wee are chiefely most happie, because wee haue that God of Abraham, Isaac, Iahakob, and Da­vid, whom we may loue, whome wee may worship. For he heareth] This is an argument of loue frō the benefite of his deliverance, from whence arose a certain earnest feling of the mercie of God toward him. Marke then, that the knowledge of the goodnes of God, [Page 414] and the sense of his mercy and loue towarde vs, continually goeth before our loue toward him. He loueth vs (say­eth IOHN) not because we haue loued him first. 1. Iohn. 4. 19. For it is impossible that any man can loue God, vnlesse that now firste that loue of God in Christ Iesus, be powred out in his heart by the holy Spirit. Dauid in every place professeth his loue toward God, Rom. 5, 5. hee giveth an account thereof continually from the mercy of God toward him. I wil loue thee (saith he) frō my very most inward bowels, And what is the reason? Psal. 18. 2. Iehova is my strength, Ie­hova is my rocke and my strong tower, &c. By which words indeed, he declareth the cause wherefore hee so much lo­ved GOD, that it was the mercy of God toward him. But if verely we wil loue God (for except we loue him, we are miserable) and if we will set our af­fection vpon God, we haue neede of nothing so much then of diligent mar­king of all his benefites, which he con­tinually heapeth vpō vs. For these ar so [Page 415] many testimonies of gods loue toward vs. Now wee haue said, that the loue of God towarde vs, is the cause of our loue toward him. Wherefore, to the end that wee may loue God from our soule, every particular benefite of God, so farre as it is possible, is to be marked by vs. For surely the cause wherefore our harts burne not in that loue, where in they ought to burne towards God, proceedeth from this, that we consid­der so slightlie his benefites toward vs, especially that greatest benefite of all, the benefite of our Redemption in Ie­sus Christ; for while his benefites are nor weighed, there is no sense of his loue toward vs. And when there is not a feeling of his loue towarde vs, howe can it come to passe, that wee can loue him? He heareth my deprecation] There­fore the prayers went before the bene­fites of God, and the sense of his mer­cy. For by those degrees, we come as it were vnto the loue of God. First wee seek at Gods hands any benefite, whe­ther [Page 416] it be Temporal or Spiritual. Then after we haue gotten the benefite, wee feel his mercy & loue toward vs, as the fountain frō which that benefite flow­ed. Finally, from that sense of the loue of God toward vs, that our loue again towrad him aryseth. Wherefore, to the ende, that any man may earnestly loue the Lord, his prayers ought to be con­tinuall; for of continuall prayers and supplications, continuall benefites of God come vnto vs, which are so many testimonies of that his loue toward vs in Christ. For he hath bowed] Hee ope­neth vp at greater length, the reason immediatly preceeding of his loue, & he abydeth in amplifying thereof, vn­to the 7. verse. In my dayes] Hee vnder­standeth the dayes of affliction and an­guish, as the verse following maketh manifest. In this meaning, the word of [daye] is taken. Psal. 137, Remember against the E­domites of the day of Ierusalem, that is, of the affliction, whereby the Edomites afflicted the Church. So Ieremy in the [Page 417] Lamentation 1. 21. For times, metony­mically in every language, vse to be ta­ken for misery in times and dayes. We see therefore in this place, that afflicti­on thrusted David forward to praiers. For the feeling of misery, stirreth vppe the petition of mercy. Neither doth a­ny man earnestly pray vnto God, but he whom his owne miserie mooveth. Considder therefore, first the foun­tayne of that loue which he set down, to wit, the sense of misery, from thence proceed prayers; from prayers againe aryseth the benefite of deliverance; from the benefite of deliverance, com­meth the feeling of the loue and mer­cy of God; from the sense of the loue and mercy of God, proceedeth againe our loue towarde God. This therefore is the first degree of our blessednesse, that wee our selues feele how misera­ble we are, & it is good to be afflicted. It is good for me (sayeth Dauid) that thou hast humbled me. Looke the effects of afflictions. Affliction causeth patience, [Page 418] and patience, experience, and experience hope also hope maketh not ashamed For al­though the roote seemeth to be bitter, notwithstanding it bringeth foorth at length sweet fruites. And when the do­lours of death compassed] He declareth a­gaine more plainely, Heb, 12. 11 the thing that immediatly before hee had spoken, And first, hee setteth before our eyes, that present daunger, in the which hee was placed. Then he setteth down his sorrow, proceeding from that danger and perill. Thirdly, the deliverance af­ter the dolour: And wee haue these things vnto the 7. verse. First, therefore he paynteth out vnto vs his dangers, in these words: And when the dolours, &c. By which words, he meane thane most dangerous and most imminent perril, Looke 2. Sam. 22. 5. and Psal. 18. 5, Da­vid being constitute in this perrill and anguish, almost hee was driven to a certaine desperation; for, as we shal see hereafter, in the 11. verse. hee bursteth foorth into wordes of infidelitie, and [Page 419] accuseth Samuel of a lie, as if hee had promised him the Kingdome of Israel, not of the Spirit of God, but of a flesh­ly mind. From whence we learne, how great the force of afflictions & sorrow is, yea, in the very godly. Neither ought we rashly to judg of the dolour and impatience of men, when they ar grievous [...]e afflicted and exercised vn­der the hand of God. Dauid complay­neth in another place: Psal. 32▪ [...]. When I held my tongue (sayeth 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 vttered the voice of a man. Anguish, &c.] In these words, he openeth vp his sorrow which arose from the present danger. I called vppon the name] Here wee haue the deliverance out of the danger, af­ter the sorrow. First he declareth, that he calleth vpon the name of Iehova, & this was the first grace, and a certaine preparation to the deliverance follow­ing. For surely, if we will compare this [Page 420] gift of praying, with temporal delive­rances whatsoever, the gift of prayer is a certaine greater gift, then are all these temporall deliverances, and hee who hath gotten but only the Spirite of prayer in afflictions and daungers, hath gotten more at Gods hande, then if he had gotten this present life, and al temporall deliverances; and it is cer­taine, that he to whome God hath gi­ven that his [...]pirite, whereby hee may pray, that hee shall not praye in vaine, but shall get a deliverance, either tem­porall or everlasting: from whence Paule prooveth the certainty of the glorie to come by that reason, Rom. 8. because the Spirite maketh intercession for vs, with sighes that cannot bee expressed. We haue the summe of Davids petiti­on comprehended here. I beseech thee Iehoua (sayth he) deliver my soule] Then he craveth deliverance. Marke then, When affliction oppressed David out­wardly, and sorrow within, that is, his affaires were no waies in an good e­state, [Page 421] 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 sea­zed vppon him, being thus afflicted, surely not onely the present life, but the life to come had bene brought in­to danger. But, having first sent his spi­rit, he reformed Davids mind within, and bowed it to prayers. Then he de­livered him out of danger. Mark then, that the godly are oft brought to an extreame danger, yea, not only exter­nally, but also they are in an evill case within, and are at some times driven into a certaine despaire, in the which, they being now placed, if God would bereaue them of this life, or would suf­fer them to be oppressed, they should be in daunger to loose that other life. But God vseth thus to deale with his owne, that hee taketh them not out of this life, except they be well disposed in some measure in their soule, & well furnished with his Spirit: When con­trariwise, [Page 422] he suffereth the wicked, be­ing in an evill case, and driven into de­speratiō to perish, their souls not being turned vnto him, before their laste breath go out. Obserue secondly: We see that Davids last refuge is here vnto God. Good and evill men are alike subject vnto the afflictions of this life, before they come vnto the last daun­ger, the wicked appeare ever to be in the better estate, for all things that be­long vnto this worldly life, are for the most parte readie at their hande, yea, they haue very many deliverances: But when they come to the last daun­ger, and when all the helpes of this worlde fayle, then the godly are in ane over farre better case, and whosoever they be that put their trust in GOD; for God is a refuge vnto them: But the vngodly ar driven into despaire. Graci­ous Iehova] Here followeth the effecte of Davids petition, deliverance out of the present perrill. When (sayeth he) I was vtterly brought downe, God bestowed [Page] salvation vpon me. He speaketh not this rawlie and coldly, but hee 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 meere grace, without the deserving of men, he bestoweth vpon vs, all his benefites. He is called [lust] because he is true and faithfull in his promises. For Iustice, if at any time it bee conjoyned with deliverance (as when it is saide, that God is juste, be­cause he delivereth vs) then faithfulnes is to be seene in the promises: As Psal. 31. 2. In thy righteousnes deliver me. And Psal. 51. Deliver me from bloud, ô God, the God of my salvation, and my tongue shall sing thy righteousnes. Finally, he is [mer­ciful] because he regardeth the miserie of the afflicted. For mercy hath a re­spect vnto misery. Iehova preserving the simple] That is, that generall effect, pro­ceeding from the properties of GOD aboue rehearsed. The simple in this [Page 408] place are they who are destitute of mans helpe and counsell, and who in a single minde, recommend themselues vnto God. This description of God, is applyed to the following effect of Da­uids deliverance. For those godly men, if at any time they haue made menti­on of any worke of GOD, they descri­bed God the worker thereof, accor­ding as it aggreed with the worke, and they called him, either just or power­full, or wise or merciful. Paule going a­bout to speake of quickning, Ephesa. 4. aswell of the Iewes, as of the Gentiles: first hee described God, frō the cause of quick­ning, to witte, from his mercy. God (sai­eth he) who is rich in mercy, because of his great loue, whereby hee hath loved vs, hee hath quickened vs together with Christ. That is, hee had considdered diligent­lie the benefite of quickning, and felt it intirely in his soule. From thence he ascendeth, to the cause it selfe, to wit, to the mercy of God. For they who meditate earnestlie, concerning the ef­fects [Page 425] of God, those same men also, doe not les seriouslie panse of the causes & of the effects which are in God, & they glorifie God in them; and every man surely, as hee weigheth the effects and benefites of God; so hath he an appre­hension, either more light, or more weightie of God; so that wee may ga­ther, yea, of the very naming of God, how much men are mooved with the workes of GOD, if at any time they speake of them. For if in the meane time, that they speake of the workes of God, they name not God with that re­verence which is due, surelie that is an evident, that there is but a light appre­hension onely of Gods workes.

I Beleeued] The fourth part of the Psalme, in which hee confesseth his weaknesse, yea, and his former infide­litie also; and he cleareth the same by a comparison of this present faith. The meaning is, when I partly thus glory­ed in my owne soule; partly before GOD, faith triumphed in my soule. Paule applyed to himselfe these words of the Prophet, and after this manner he recited them: I beleeued (sayeth hee) & for that cause I speak] vnto you O Co­rinthians, 1. Cor. [...]. 1 [...]. of that spiritual and eternal life, leaning to this faith or confidence, that I myselfe at sometime hereafter, should aryse [Page 433] from death. For the things which anie man speaketh vnto others of God, of Christ, of his benefites; first of all, they must be beleeved of him, that is, they are to be applyed, to the soule of the speaker: For so it shall come to passe, that as the Apostle speaketh, we shal [...] a greater libertie and evidence in speaking. When he said in that place, let vs haue such an hope, that is, confidence of so glorious a ministery, we vse great free­dome in speaking. I had spoken] This much concerning his faith for the pre­sent, here followeth the infidelitie and weaknes, which was sometime in him, and which hee illustrateth by his pre­sent faith. First in these words, is con­teined 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 suddaine perturbation of the flesh, I had said: So he spak. Psal. 31. I had saide in my hast [every man] These are the [Page 434] words which proceeded from a trou­bled mind: As if he should say; Now I see that no faith is to bee given vnto men, no not to very Prophets indeed. For Samuel sheweth vnto mee, that I should come vnto the Kingdome of Israel. But nowe in very deede, I finde in experience, that hee spake not pro­phetically by the Spirite of God, but that he hath spoken of his owne flesh­ly mind & lyinglie: so David, through infirmitie, accused not GOD openly, but Samuel of a lie, as if he had not suf­ficiently tryed out the will of GOD, but had transgressed the bounds of his calling. So Psal. 31. 23. through a trou­bled minde, hee bu [...]sted foorth into this speech, I am cut off fr [...]m the sight of thine eies. Ye see therefore, in what e­state the affaires of the faithfull are, so long as they liue here. Now indeede through weaknesse, they are thruste down even to the helles: Then again, they are lifted vp by faith, vnto the heavens; but at length, the victorie is [Page 434] faiths. David after that through weak­nes, he had almost blasphemed. Then next, through faith againe hee trium­phed. It may come to passe indeede, that the flesh in the first combat haue the maistery as it were, as the Apo­stle speaketh. Rom. 7. The law of the members, maketh the man captiue to the law of sin, which is in the members: Not­withstanding the faithfull perpetually feele this in themselues, that the laste victory is of the holy Spirit, which surely is an evident, that the flesh at length shall be vtterly vanquished, & that the full and perfite victory shal belong vn­to the Spirite. This is not in the meane time to be passed by here, that David in glorying, vttereth a notable confi­dence; to wit, because there was before a great weaknesse: For in the combat of the flesh and the Spirite, the more that any man is cast downe through a feeling of his infirmitie, in that respect he is the more lifted vp through faith: The greater the sorow be in the wrast­ling, [Page 435] in that respect the joy and gladnes through the holy Spirite, is greater af­ter the fight. Finally, this is to be con­siddered, that he sayth, that hastening those thinges which were spoken by him, that is, he was mooved through a certaine suddaine motion of the flesh. Of the which, mark the difference, be­tuixt that infidelity, into the which the godly at sometime fal, & the infidelity of the wicked & rebellious. The godly at sometime distrust through a certain suddain motiō of the [...]lesh & weaknes. So Peter through infirmitie, denied the Lord: & in the very misbeleefe it self, they feele some dolor, & they distrust not so securly, but burst forth some­times into those speeches: O misera­ble man that I am, who shal deliuer me from the body of this death! Contrariwise, the vngodly, they misbeleeue God, not of any suddaine motiō of the flesh, but of an obstinate malice, as those did, who ascribed the works of Christ, vnto the divell; & all Heretickes, who after they [Page 436] are convict, by the testimonies of the Scripture; notwithstanding, they ma­liciouslie resist the trueth. And from this it proceedeth, that the vngodlie, who distrust through malice, seldome attayne they to mercy: the godly, who misbeleeue through the weaknesse of the flesh, they repente and finde mer­cie. Heretickes are seldome converted. Peter was converted, David obteined mercy, as in this Psalme, and Psal. 31.

WHat shall I] The first parte of the Psalme, in which hee taketh advise concerning rendring of thankes vnto God. In consulting, he signifieth and professeth, that hee is not able to re­compense so many his great and ma­nifold benefites; as if he should saye: It lyeth not in my power to recompense Iehova, his benefites are greater, then that they are able to be recompensed by mee. Hee proposeth therefore first, that hee is not able to recompense Ie­hova; that is, to recompense his bene­fites toward him. Then he rendreth a reason, from the greatnesse of the be­nefites of God. For the vnequal or sur­passing greatnesse of the benefites of [Page 438] God. For the vnequall or surpassing greatnesse of the benefites of God, be­ing considdered vppon the one parte, and his vnhability & weaknesse being considered vpon the other part, being overcome by the incomparable great­nes of the benefites of God, not know­ing what to do, he asketh, and in a ma­ner he cryeth out, What shal I recom­pense Iehova with?] As if he should say; It lyeth not in my power, to recom­pense so many and so greate benefites of God. Then the argument is taken, not onely from the greatnesse of the benefites of GOD, but also from his owne inhabilitie, weaknesse, and little­nesse (to speake so▪) In one worde, the mater is thus, the reasō is from thence, that there is no correspondence and proportiō, betuixt him & his strength, and the benefites of God. For the due­ties whatsoever of man toward GOD, are so farre away from that, that they can desire any thing at Gods hande, that they are vnequall and vnable to [Page 439] recompense those benefites received of God. What madnesse is that then of those men, who thinke, that by their workes, not onely they recompense GOD, that is, recompense that bene­fites bestowed vppon them, but that they also deserue other new benefites, especially those great benefites, & life eternal? Wee learne againe here, that such is the liberty of God towarde vs, which tarieth not vpon a mutuall and equall recompensation to be done by vs, yea surely, which indeede it could not doe. For this would declare that GOD had neede of our good, but GOD in himselfe is most perfite, to whose blessednes nothing can be ad­ded, and from whose blessednesse, no­thing can be taken away. For that his own glorie & happines was with him before the foundations of the worlde were laide. Glorifie mee, Father, sayeth the Sonne of GOD, with that glo­rye which I had with thee, before the foun­dationes of the Worlde were layde. Iohn. 17▪ [...]. And [Page 440] the same Sonne of GOD againe spea­keth in another place, I seeke not glorie from man. Iohn. 5. 14 The happines or misery of the creature, is placed in this, that it ei­ther gloryfieth, or not glorifyeth the owne Creator and Redeemer. Also, this liberalitie of God, is set down be­fore vs to follow, that wee should giue mutually, looking from thence for no­thing againe. In the meane time, that is not to be pretermitted by vs, that such is the greatnesse and dignitie of the sa­crifice of Christ, which for our sake & cause, not onely recompensed all the benefites of God, but also deserveth at Gods handes, not only these common benefites, but also those which are pas­sing great, righteousnesse and everla­sting life. If it be asked in this place; was not this pryde of mind, yea, once to endevour to recompense God alike for alike? I answere, Dauid endevored, not so much to recompense GOD in those words, as by an humble mind he professed, what little or no strength he [Page 441] had, howe vnable hee was to recom­pense. I will giue] Hitherto there hath bene a douting & interrogation: Now followeth the answere, and as it were, a resolution of the doubt; whereby he concludeth, after consultation and douting, with his owne minde, to ren­der thanks againe vnto God: for this is the thing that he is only able to doe, yea, indeede he is not able to doe that without the grace of God. First there­fore hee declareth, that hee will giue thanks vnto God: Then he bringeth out the forme of the Thanks-giving, that is, the forme of the prayer, which he is to vse before God. Last he repea­teth and concludeth, the proposition of Thanks-giving. The proposition is conteined in these words, I will giue o­penly, &c.] To the end we may vnder­stande this proposition, it is necessarie, that wee repeate some-what out of the storie, which is set down, 1. Chro­nicles 15. chap. Where after that, the Arke was brought in into the citty of [Page 442] Ierusalem by David: we reade that he did two things: To wit, the first, that he offered burnt offering and sacrifices of thanksgiving vnto God. The other, that hee made an holy feaste vnto the people, in a remembrance of the bene­fits of God received. In this place ther­fore he sayth, that he wil do both these things. For that speech belongeth to a feast, I will (sayeth he) giue openly the re­ceiued cup of all salvation] That is, I will make an holy feast vnto the people, in memory of all my deliverances, and I wil propone the cup to be drunken to all men, in a perpetuall remembrance of my deliverances. Then next, as con­cerning the burnt offerings and the sacrifices of thanksgiving, he saith, that hee will offer them in these wordes, when he sayeth, I will prayse the name of Iehoua, I wil paye my vowes vnto Iehova, &c.] As concerning the vowes, this onelie we are put in minde concer­ning them, that they serue our weak­nesse. Firste, in perrilles they con­firme [Page 443] the faith of our deliverances; For, fra once wee haue turned our selfe by a vowe vnto GOD, then wee conceiue a surer hope of delive­rance. Then they stirre vs vppe more to Thankes giving, after that nowe wee are delivered, for being bounde by a vowe, we feele that there is a ne­cessitie layde vppon vs, to render Thankes vnto GOD. In vowes wee must chiefely beware, that they bee not of thinges vnlawfull, and not per­mitted by the worde of GOD, such as are at this daye; Those of the Pa­pistes and Monkes, where-by they serue not GOD, but tempt GOD; they ease not their owne weaknesse; but laye a greater and weightier bur­then vppon it: Such a vowe amongst the reste, was that concerning single­nesse of life. The thinge that occur­reth in this place to bee marked firste, is that, that [...]ee first acknowledgeth, howe that his dutie towarde GOD is nothing, in regarde of the greatnesse [Page 444] of the benefites of GOD, then he de­scendeth to giue Thankes; by which method, wee are put in minde of the acknowledging of our weaknesse, whereby wee are not sufficient to re­compense the benefites of God, that there preceedeth an earnest giving of thankes. For that man shall never seri­ously, and from his heart, giue thanks to any man for the benefite received, which is led with an opinion of his owne strength, whereby in very deed he may recompense the benefit. Whē any puissant man hath received anye benefite from a man lesse mightie and poor, he thinketh not the man worthy of any thanksgiving: For hee thinketh that hee is not onely able to recom­pense the like, but also far more, when it pleaseth him: Contrariwise, anie poore man having received a benefite from a man more mightie, he is guilty within himselfe of his owne povertie, that he hath no power to recompense him againe, the thing that he onely is [Page 445] able to doe, he doth, it in giving thanks by worde. That Pharisee, who toge­ther with the Publican, went vp into the Temple, that hee might pray vnto the Lord; he prayed indeede, accor­ding to these words: I giue thee thanks, that thou hast not made me like other vn­righteous men, robbers, adulter [...]rs, nor yet also like this Publican: (for hee poynted out the man with his finger, standing farre off from him) then he adjoyneth; I fast twise in the weeke, I paye my tenthes. Not onely would he giue thankes for the benefites received from God, but hee would also enter in count and rec­koning with God, what hee had given him, and received from him: Even in­deede, as if he had recompensed those benefites that he had mentioned, hee had gotten from God, with his duties againe toward God. But what did hee bring to passe by such a thanksgiving? what profited he thereby? Christ saith, he returned home not iustified, which was the earand wherefore hee came: That [Page 446] all men learne, that in the meane time, they are giving thanks vnto God, not to put their confidence in any of their owne deservings, neither yet to vaunt of their own righteousnes before God; as if they not onely by their righteous­nes had recompensed the benefites of God toward them, but also had deser­ved somewhat at Gods hand. Wee are againe taught here, that the acknow­ledging of our own weaknes & 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: wherfore so at last, we shal feel how vnable, yea, that wear nothing, if we wil weigh the benefits of God toward vs, and our strength & gifts together, having com­pared them among themselues. For it will so come to passe at length, that ha­ving diligently considered, that great inequality of the benefits of God, & of our strength, we shal acknowledg how [Page 447] many & how great in lacks there ar in vs, & how vnable wee are to repay the Lord again: Wilt thou therefore from thine heart giue thanks vnto God, and ascriue solidly & altogether, al the glo­ry of his benefits to himself? acknow­ledge how poore thou art in thy self, & how thou hast nothing to recompense the Lord withal: now wilt thou know this thing? examin diligently & cōpare the benefits of God, & thy giftes and strength among themselues. And if we shuld proceed after this order in giving God thanks, surely wee would give all the glory to God of his benefits, more earnestly from the hart, & more effec­tually, then we vse to do. Again, marke here in Dauid, the token of a thankfull minde: he voweth vnto God, & he re­payeth his vow. This thankfulnesse in promising, & the accomplishment of the promise, is not to bee reckoned a­mong the least of Gods benefits. For it proceedeth from the speciall favour of God, that wee are thankfull to GOD [Page 448] for the benefite receiued. For wee are almost all more prone after some mea­sure, earnestly to craue Gods helpe, & to liue vnto him, when we are pressed with any grievous perrill, then wee are to giue thanks, and to paye our vowes vnto God; after that already, the bene­fites of God are bestowed vppon vs. Notwithstanding, the Prophete war­neth, that those two are to be joyned together, with an inseparable knot. Ps. [...]0. 14. Sacrifice prayse vnto God, and paye thy vowes to the most High, and cal vppon me in the time of anguish, I will deliver thee, that thou mayest honour mee. Surely I thinke that that man hath not sought any thing at God earnestly, and with that heart with which it became him, who after that he now hath obteined the same, is vnmindfull of the benefite and of Thanksgiving. For that selfe same spirite, which teacheth vs to praye as is requisite, and maketh intercession for vs, with sighes that cannot bee expressed, teacheth vs to giue thanks vnto God [Page 449] for the benefites received, & that with ane certaine vnspeakable joy & glad­nesse of heart. Last, it is marked here, that this was the highest degree of thanksgiving, that David promiseth here vnto his God. For an exceeding great benefite, requireth exceeding great thanksgiving. Also, passing great thanks are not these which are given to God secretly, but those that are gi­ven publickly. The whole Church of God looking on and hearing David, if at any time he promiseth or offereth a chiefe duty vnto God, hee professeth that hee is not able to offer or to pro­mise a greater duty nor this, then that he will prayse God in the publick con­gregation of his Church. For the pub­lick giving of Thanks is more then the private. For while thou givest thankes publickly vnto God, the whole people sayeth, Amen; And so they glorifie God together with thee. From thence it is, that God would haue his people togather together in one, and to giue [Page 450] him thanks together in the Church, to the end, that the greater praise, honour and glory may redounde vnto him. Precious in the, &c.] This is that forme of thanksgiving, which hee setteth be­fore him to bee followed. First, he re­commendeth the Providence of God toward his owne, aswell in their life, as in their death. Then hee confirmeth this providence of God, from his own experience. First therefore, sayeth hee, the death is precious] Men do common­ly thinke, while they see the godly af­flicted and exercised with sundrie ca­lamities; they thinke, I say, that God at that time taketh no thought of them, whether they liue or die. And from thence it is, that the persecutors them­selues thinking, that God taketh a like litle care of their life & death; they wax the more fearce against thē, as against as many vile and abject slaues. David therefore opposeth, to the perverse o­pinion of men, in this place, this excel­lent passage, precious in the ei [...]s of Iehoua] [Page 451] &c. Whereby hee signifieth, first, that God many times, permitteth not his owne to die, but delivereth them very oft out of exceeding great dangers, & rescueth them as it were, out of the ve­ry jawes of death. Then next, by this passage he signifyeth, that if God at a­ny time suffereth his owne to die, that commeth not passe, by Chaunce or Fortune, but by the sure purpose of God. Pilate after this manner spake vn­to Christ, even as if God had taken no resolute advise concerning his life or death. Knowest thou not (sayeth he) that I haue power to crucifie thee, yea, also power to lowse thee? Christ aunswereth him: Thou shouldest haue no power at all over mee, vnlesse it were given thee from a­boue. Thus much speaketh Christe. Thirdly, by this passage is signified, that the croce & death of the godly it self, howsoeuer it be vile in the sight of men, notwithstanding it is precious in the eies of GOD. Laste, this sentence admonisheth, that after the godlie are [Page 452] already dead and taken out of this life, by the permission of God, & violence of the vngodly together; GOD suffe­reth not their death, to slip out of his remembrance at any time: For seeing that is moste true, that hee hath all the teares of his owne, put vp in a bottle, as it were, and in register, howe many they are; howe much more will he haue the whole blood of the godly, yea, & eve­ry particular drop also of their bloud kept close with him? Yea surely, be­fore so much as any one drop of the blood of the godly should perish, hee will command the earth it selfe, which opening her owne mouth, the time it was shed, received it and drank it in, he will command▪ I say, the very earth it self to keep it in her womb as it were, vnto that day of the Lords visitation, wherein he wil take a vengeance vpon all them, whosoever haue persecuted the godly in this life. After these foure divers fashions therefore, to speake it it summarlie, the death of the godlie [Page 437] is pretious 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 selfe, howsoever it seeme vile in the sight of the world; notwithstanding, in Gods sight it is precious. Fourthly, that continually the memory of the death of the godly is alwaies fresh & recent. Of these foure manners, that first is chiefly to be vnderstood in this place: To wit, that for this cause the death of Gods owne is precious in the eies of God, he suffereth, in respect them, not many times to die, but delivereth thē out of extreame great daungers. But whose death is precious in the eies of Iehova? Even the death of those, saith he, whō he beareth at good wil. There­fore, the loue and favour of God is the cause, wherefore the death of his own is precious; & those whom he loveth, [Page 438] he keepeth them aliue, neither doth he at any time suffer them to die rashlie. Any would suddenly wounder at the first shew, why God hath not only per­mitted, but also hath commanded oft, that so many Nations should bee de­stroyed, no choise being had of men, wemen, and infants; which thing wee reade in the booke of Ioshua come to passe, vpon the people which were in the Land of Canaan. When I was oc­cupied in seeking out somewhat more profoundly, the cause of this so greate a severitie; this first came in my minde, because God favored not those Nati­ons, but contrariwise hee hated them; whereby it came to passe, that their death was not precious in the eies of God. If their precious death, or not precious death. dependeth vppon the loue or hatred of God; how blessed are those, whome the Lord loveth, aswell in life as in death? I beseech thee Iehoua] Hee confirmeth Gods providence to­ward his own, by his own experience: [Page 439] as if he should saye, hast thou not, I be­seech thee ô Iehova lowsed my bondes] For he speaketh of himselfe, as if hee were drawen bound hand and foote to exe­cution. For he meaneth, that hee was brought to an extreame daunger of lo­sing his life, when by Iehova he was delivered. He subjoyneth the cause of his deliverance, to wit, that he was the ser­vant of Iehova, & for this cause a ser­vant, because he was the son of a hand maid: for the sonnes of the handmaid, are therewithall, according to the law, servants; When he sayeth that he is the sonne of an hand maid, hee signifieth, that he is not a stranger & a servant cō ­ming from far, but a houshold servant among the rest of Gods domestickes. Hee 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 befor him wer cōprised within the covenant of God: for that is no cōmon benefit of [Page 456] that we are borne as it were, of the do­mesticques and confederates of God. And surely the affection of Davids mind, vttereth the selfe clearely in this gradation of words as it were: For the wordes shew, that the affection of the minde, approched vnto God more & more: For first he sayeth, I am thy ser­vant: This is the first degree or steppe of the words, and the first approching of the soule vnto God: Then he repea­peth the felfe same thing, and he saith, I am thy servant] This is the seconde step of the wordes, and the second ap­proching of his soule vnto God: Then he sayeth in the third place, I am the sonne of thine hand-maid.] This is the third step of the words, and chief signe of his exceeding great and third draw­ing neere vnto God. For while he spea­keth this last, hee coupleth himselfe al­together with GOD, and he cleaveth straitly vnto him; and so for this cause he becommeth blessed: For our hap­pinesse consisteth in that communion [Page 457] and fellowship with God. Thou feest therefore, that thing in this place; first, from whence it proceedeth, that hee publickly recōmendeth, with so great a confidence of mind, that providence of God toward his owne: Surely it commeth from that his owne experi­ence, and of the particular providence of God toward him selfe. For no man can prayse generally, the providence and mercy of God toward his owne Church, except he hath in particular, felt the same in experience himselfe: Certainly that saying would haue bin but coldly spoken by Paule, To witte, that Christ came into the World to saue sin­ners, vnlesse that he himselfe had firste felt in experience, both the miserie of sinne, and the mercy of God; and for this cause he subjoyneth these words, Of whom (to witte 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 generall faith of the Papists is vnmeet [Page 442] to recommend the providence & grace of God toward his owne Church. For never did I ever yet esteeme at anie time, any Papist to be a meet Preacher; or publisher of the benefits of God to­warde his Church; who is not able to bring out any thing from his own fee­ling or experience; who is not able to say that, of the which before we haue spoken in this Psalme, I beleeued, and therefore did I speake. Marke secondly: There ar men whom this or that kinde of death doth greatly vexe and tor­ment, as violent death, as filthie, sud­daine, exquisite, and cruell deathes; concerning which sortes of death in­deede, they do no sooner meditate vp­on, but presently they are striken with a horrible fear: but this care & thought which is cōcerning the maner of death is preposterous: Why should not that, much rather be takē thought of by vs, that we may feel our selues beloved of God: for if we be grounded & rooted in that loue of God, our death of whatsoever [Page 443] sort it be, shal be precious in the eies of God, & we shalbe more then conquerors in very death it self: obserue thirdly, Dauid out of all question, Rom. 8. [...]7 attayned to that hid loue of God, which was in the hart of God; & he obtained some sense from the effect of some special & nota­ble deliverance; he learned also that he was beloved of Iehova, frō that, becaus his death was precious in the eies of Ie­hova. This is that our onely comforte in life and death, that wee are not our own, but our most faithfull Lordes, Ie­sus Christs, and that we are the Lords, and that hee taketh a care of vs▪ From thence also those godlie auncient men chiefly learned the same thing, because they felt God present with them in ve­ry deede in whatsoever perrilles. A­mongst the rest, David is to be nūbred, who as he was laid open to many dan­gers, so he felt exceeding many delive­rāces, & he perswaded himself, that god had a speciall care of him, & in the selfe same place, in which hee saide that the [Page 460] death intended against the godly, was Precious in the eies of Iehova, he without all doubt, meaneth that this was a document of the favour & care of God toward vs, in respect that our death is precious in his sight. Last marke: At what time doth David finally glory in that, that he is the sonne 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 hee is the servant of God. It is profitable in deede to be borne of the Saints, and of those Parents who are in Gods cove­nant, so long as thou cōtinuest in that covenant with God, and art Gods ser­vant; for so that promise of GOD, of long & durable mercy, which is made in the seconde command, belongeth vnto thee; I will haue mercy (sayeth hee) vpon the thousand generation of those that loue me, and keepe my commandements. But if thou make thy selfe vnworthie, both of thy parents, & likewise of that [Page 461] covenant of God, that shall nothing profite thee, that thou art borne of the Saintes & of parents, that are confede­rat with God. It profiteth thee nothing that thou art able to set downe thy pe­digree, in a certaine continuall race, e­ven vnto 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 haue spoken suffi­ciently ynough there, we shall be the shorter; therefore in opening of the same: Only we shall adde this much to the things that wee haue spoken, that fra once that stupiditie of our mind is shaken off, and fra once we beginne to prayse God, and to giue him thankes, we are so carryed away, by that Spirit of GOD, that wee can scarce make an end of the praysing of God. We are in deede, but very slowlie stirred vppe to prayse God; but being once stirred vp, wee take such delight in prayer for a [Page 446] time, and through that joye, our heart doth boyle, so that in a manner it is al­together powred out into the prayses of our God. Wherfore to the end that we may praise God, this deadly sopour of our mind is perpetually to be shakē off, and wee must endeavour that at no time, so far as it is possible, this our hart be altogether voyde of feeling, either of our misery, or of the mercy of God in Iesus Christ: for of this two-folde feeling, there aryseth a two-fold affec­tion of the hart, that is, both of sorrow and of joye: From sorrow speciallie a­rise petitions, & from joy, arise giving of thanks, which ar done in Christ Ie­sus: To whom with the Father & holy Spirite, be all glory, Amen.

OVt of the deapthes] The first parte of the Psalme: The depths in this place are most deepe and terrible dan­gers, for so are they called. The meta­phore, or borrowed speech, is taken from waters, in which men are almost drowned. Looke the Psal. 69. 2. 3. &c. This is out of all doubt, that while any man sticketh in most deepe perrilles, then hee powreth out from a moste hollowe and deepe hearte, fervente prayers, yea, hee cryeth vppon the Lorde mightelie: For so the Prophet [Page 464] speaketh of himselfe here: Out of the deapthes, I cryed vnto thee, ô Iehova. Thou seest then, at what time the godly are exceeding grievouslie afflicted, & op­pressed with the hande of God, at that same time, they vse earnestly to deale with their God, and to haue their re­fuge chiefely vnto him, with prayers and supplications. For (that the trueth of this proposition may be manifeste) afflictiones worke in our hearts, firste some feeling of our sinne and misery. For vnlesse God exercised his owne, after such waies as he knoweth moste meete, surely they would never come to a sense of this common miserie of their nature: then next, when once the heart is prepared with some feeling of the owne misery; Then the spirite of God, which they call the Spirite of a­doption toucheth the same, with some sense of the mercy of God: And to speake with the Apostle, Rom▪ 5, The loue of God is powred out into our hearts, by the holy Spirite which is given vnto vs, yea, [Page 465] and that by Iesus Christ, and by his death. For surely the holy Spirite tou­cheth not our hart, with any sense of the mercy of God in Christ Iesus, vn­lesse first they be prepared with some feeling of misery. And then, after that the holy Spirite hath powred out that loue of God into our hearts, then wee conceiue in our minds that cōfidence, whereby wee draw neere and incalles vpon him: For this is the Spirit which the Apostle calleth, The Spirite of adop­tion, by whom, we cry, Abba, Father. We crye, sayeth hee, because the Spirite of adoption, through the feeling of the loue, worketh that confidence in the heart, that the heart being first enlar­ged; then nexte the mouth, wee may call God Father, with a free and shrill voyce. Therefore, fra once the Spirite hath indewed our soules with a feiling of the loue of God, we goe freely vnto God, and praye vnto him; For except there bee first some feeling of the loue of God, certainely there can be no cal­ling [Page 450] vppon 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 becaus we ar not drowned yet in those deapths, & therfore are not much tou­ched with that sense, with which wee ought long ago to haue bene touched, either of our misery, or of the mercy of God, & praye not so earnestly as it be­commeth vs: It were much better in­deed to be afflicted with praiers, thē to be in prosperity without praiers. Saying ô Lord] Hitherto he hath declared, that in daunger hee calleth vppon GOD; now hee setteth downe that forme of prayer, which hee then vsed in calling vpon God. Heare (sayeth hee) O Lorde my voyce.] Then hee doubleth the same petition. Let thine eares bee at­tent to the, &c.] This doubling and ite­rating of the same petition, procee­deth from a vehement, and two-folde affection, as it were of the minde, [Page 451] and grace of the holye Spirite: For excepte, by the grace of the Spirite, the affection bee inlarged, surely the mouth cannot bee inlarged. For it is the Spirite by whome wee crye, as it were, with a mouthe stretched out wide. For howe oft wee double our crye, so oft the feeling of the Spirite is doubted in our hearte: The firste crye, proceedeth from the firste fee­ling of the Spirite. The second, from the nexte. The thirde from the thirde and so forth. For no man calleth Iesus the Lorde, but by the holie Spirite. 1. Cor. 12. And we know not what to pray as it becom­meth vs, because it is the Spirite vvhich maketh intercession for vs with sighes that cannot bee 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 ernestly vpō God, to this end, that he would len his [Page 468] eare vnto his prayers? Thought the that God was deafe? These which are op­pressed with Gods hande, they thinke that God is so estranged from them, that he nether seeth, nor heareth them, neither that hee remembreth them at all. From whence arise those so lamen­table voyces, Heare, ô Lord, See ô Lord, Remember ô Lord, which occurre every where in the Psalmes: But are they which call vpon God from their hart, and earnestly desire his presence; are those, I saye, in the meane time altoge­ther destitute of the presence of God? Would they, I praye you, bee able to seeke the presence of God, vnles sure­ly they had some presence of GOD, through his own holy Spirite. Are we able without God, to thirst after God. What require we therefore, which we now haue? For this cause we doe this, that we may the more enjoy and pos­sesse God. For prayers bring that to passe, that God draweth neere vnto vs, and they are the increase of mercy & [Page 469] grace, for it is not possible, that those sighes which are not so much oures, as the holy Spirits in our heart, and the cryes of that same Spirit in our mouth can passe away in vaine. For GOD knoweth what the meaning of his Spi­rit is, And blessed are those that hunger and thirst for righteousnesse, for they shall be satisfied. And we find that in experi­ence in our selues, that wee no sooner sigh vnto GOD, but our soules are watered over with a certaine vnspea­kable ioye: so that we truely feele that thing, to wit, that the presence of God, through the Spirit of heavines and in­vtterable sighes, causeth the presence of God through the Spirit of ioy and vnspeaktble gladnes. If thou shalt] The preventing of an objection: For this might haue bene objected either by God, or by his own conscience. Thou art a sinner, Then how shall I heare thee? Why doe I not rather consume thee in my wrath? He answereth, first by a concession, If thou shalt straightly [Page 470] mark iniquities, O God, surely I grant that no mortall man can stande in thy sight, but of necessitie, he must be con­sumed be thy wrath. Then next he an­swereth by an correction: But vvith the is forgiuenesse;] As if hee should saye; Thou markest not our iniquities according to thy justice, but of thine infinite mercy, thou forgavest them al, in thy Son Iesus christ. For the Fathers indeede, and those auncient Prophets, felt not at any time, their sinnes to bee forgiven them, through the mercie of GOD, but by that mercy in Christe, who hath promised vnto them, whom they sawe as it were a farre off, and in whome 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 vnles, 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, becaus that sacrifice of Christ, is presēt & before our eies, which they behold [Page 471] a far off, & in plain words may say, God in christ is merciful, & hath forgiven al our sins, which they no way ar able to say. We learne also in this place this, by the example of the Prophete, that the conscience of sinne, which wee call the trouble or evill of the conscience, is an impedimēt that we pray not friely vnto God: Yea, we finde also the same in experience, that an evil conscience, vnles it be clensed, vtterly stoppeth vp to vs, al entry vnto God. For that is the thing which the Apostle sayeth, Let vs draw neere with our harts, purged from an evill conscience. Wherefore no entrie is patent vnto God, except the heartes bee first purged, from an evill consci­ence. Also, that thing which we spake concerning the conscience of sinne, we affirme the same of sinne the selfe, which if it be not altogether remoo­ved out of the sight of GOD; surelie God shal not so much indeed, as count vs worthie of his sight: And this is that which is spoken in this place, [Page 472] If thou shalt straightly marke iniquities, ô Iah, Lord, who can be able to stand] Then, to comprehēd in one word the things we haue spoken. The conscience of sinne, which forbiddeth vs to look vp­on our God: And that is sinne, which hindreth God to looke and behold vs that are miserable. And we learne the remedie of this evill, out of the second part of the aunswere: But with thee is forgiuenesse] Wherefore this is the one­ly remedie, that wee haue our refuge vnto the mercy of God, yea, and that by a simple and cleare confession of our sinne. For no man ever yet com­peared before God, but as a certaine guiltie person, craving the mercie of God earnestly, with a confession of his sinnes: But in this the whole difficultie consisteth, how we may come to that throne of grace. For seeing we cannot pearse, but as it were, through the mid­dest of justice, as it were, through a cer­taine fire, and slamming wall vnto the mercy of God, and to that throne of [Page 473] grace, surely it is requisite, that he that would draw neere to that throne of grace, bee enarmed and prepared a­gainst that wrath and righteousnesse of GOD, which suffereth nothing, which hath, yea, and it were never so little vncleannesse in it, to approche neere to that inviolable majestie. Now we cannot be armed against the heate of that fire, with any other thing, then with the alone righteousnesse and sa­tisfaction of Iesus Christ. Wherefore, whosoever would draw neere to the throne of grace, and breake through the middest of that justice and wrath of God, of necessitie that man must be found to be in Iesus Christ, and that he be purged by that bloud offered by his euer­lasting spirit, from his dead workes. Heb. 9. Then, after he is cōmed to the throne of grace, by the faith of Christ, then is that passing sweete voice of forgivenes and iustification heard. That thou may­est] This is the ende of the mercy and forgiuenesse of GOD, his worship [Page 474] and reverence. For no man ever at any time reverently worshipped God; but he, to whom his sinnes were forgiven through the mercy of God, that is, but to him who felt that benefite of the forgiuenesse of his sinnes. For no man gloryfieth God, vnlesse hee himselfe first be glorified of God; also, no man is glorified, but hee who is already ju­stified. Wherefore the first effecte of forgiuenesse, or pardoning of sinnes, is sanctification, or our glorifying. And we, when we are already glorified, we glorifie our GOD, not that hee hath neede of any of our glorifying, which commeth from vs, seeing his glory is perfite in the selfe: But because our duty requireth the same, yea, and that for our owne weill. For in this our happinesse consisteth, not that wee our selues should be gloryfied, but that we should rather glorifie for euer our God. For to this end, as we are cre­ated and redeemed.

I Haue waited] The second part of the Psalme, in which, by a comparison made of his owne deed, and of his by­past expectation, hee proposeth, and professeth that hee himselfe yet had his expectation in the worde of God, because, to witte, from a patient awai­ting, hee had experience of the mercie and deliverance of God. For patience causeth experience, experience cau­seth hope of a greater deliverance and mercy, then wee haue ever found at a­nie time in experience before. For the experience of the Temporall deli­verance, causeth a hope of the everla­sting deliverance; and that hope shall never at any time mak vs ashamed. For we shall obtain fargreater things in that other life, then wee could haue hoped [Page 474] [...] [Page 475] [...] [Page 476] for in this present life, looke concer­ning these thinges, the 5. chap. of the Epist. to the Rom. But let vs weigh the words somewhat more diligently, I haue waited on Iehova] (sayeth hee) Then he subjoyneth, My soule hath waited] As if he should say, Not onely with the eie, but with the minde moste entirely, I haue waited for Iehova. For it is the earnest desire of the minde which maketh God presente vnto vs. Also, concerning the expectation of the godly, looke Paule in the 8. chap. to the Rom. We (sayeth hee) that haue the first fruites of the Spirit sigh, looking for our adoption. Thou seest that the awaiting for the godly, is with sighes which pro­ceede from the heart: for thereafter, in the same chap. he declareth how much we profite in Gods sight by these inut­terable sighes: For God (sayeth hee) knoweth what is the meaning of the Spirit, That is, those sighes which proceede from our heart, they presently touche the minde of God with a feeling, be­cause [Page 477] it is the Spirit of God himselfe, which stirreth vp those sighes in our heart. Wee may be touched indeede with a desire of any man which is ab­sent, when in the meane time hee is no waies touched with that desire of ours neither yet doe our sighes come into his minde; for wee sigh not by his spi­rit, but by our owne spirit. But wee no sooner indeed sigh vnto God, but hee is moved with our sighes. For all these sighes proceede from his spirit. Nowe this vnspeakable joye, putteth vs in minde, that he commoved with these sighes of oures, which is felt at once, with those inutterable sighes; for this vnspeakable joy can proceede from no thing els, then from some presence of God. Yea, I haue] He sayth that he hath an expectation in the worde of God, because, so long as we walke by faith, and not by sight, wee depende vpon the worde of God, and wee beholde God as it were in the mirrour of the Worde, and not face to face and presently. My soule, &c.] [Page 478] He maketh his expectation cleare, by a lesser comparison, of those who watch and that indeed are occupied in conti­nuall watchings; to whome, no man coms in their roome, but they muste watch the whole night long. Learne here, with how great a care, they waite vpon the Lord, & depend vppon him; who haue 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 knowe not what sweetnes. Marke in this place, what the estate of the godly in this life is, they ar continually occupyed in watching, looking for the comming of the Lord. For this present worlde, is a perpetuall long lasting night vnto them, if it bee compared with that world to come, in the second comming of Christ, & with that morning which is so called. Psal. 49. 15. in which, to witte, that Sunne of righteousnesse, Iesus Christ, shall arise. Mal. 3. 20. Also, I graunt indeede, that this worlde is a bright daye, if it bee [Page 479] compared with that, which preceeded the first comming of Christe. From whence it is said, The night (saieth he) is gone Ro. 15. [...]1. 1. Thes 5. 5. and the day approaches and, We are all said to be the children of the light, and the children of God: but this presēt world being compared with the world to come, and with that incomprehensible light, which then shall be seene; surely not without cause, it shall rather haue the name of a Night, then of a Day. Also, a watch-man is not so much bounde to watch, & be occupied cōtinually, vnto the morning time, then every one of vs is bound to driue over this whol night in watching. Of this ariseth that saying of Christ to his Disciples, Watch, for yee know not the houre in which the Lorde wil come. Math. 24. 42. And even as those who watch in the night, and are thus occupyed are wearied and fashed; And there­fore they long for nothing so much, as for the Morning time, at which time, they may refreshe themselues with sleepe. So wee that watch vnto [Page 480] that mourning time, in which Christ shall come: Wee are wearied and op­pressed with the burthen of our sinne and misery, so that many a time we are tyred of this life, and from thence a­ryseth, that vehemente desire of that morning time, in which Christe will come: VVho as sone as he commeth, then indeede we shall enjoy that ever­lasting rest. And as the Psal. 23. 61. spea­keth, We shall be at reste in the house of Ie­hova, so long as the time shall be of length and continue. I speake of those who haue watched in this life. For they who haue done nothing but sleeped in this life, these shall be tormenetd with everlasting watching and paines.

[Page 481] LEt Israell] The thirde parte of the Psalme, in which he recommedeth to Israel, that is, to the whole Church, that selfe same awaiting that hee hath. For hee, who by awayting, hath once felt in experience that mercy of God, not onely he himself waiteth for God in time to come; but he will haue all men together with him, to waite for Iehova, that all together may feele in experience, the selfe same mercy. For he willeth that all men, if it be possible to be done, feele that loving kindnesse of the Lord which he hath felt. Also, this chiefely is meete for Israell to bee 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 obteine mercy, to this end, that many may glorifie GOD, and is carefull of mans salvation, that the glo­ry of Gods mercy may redounde to himselfe. For God, the moo putteth their trust in him, in that respect hee is [Page 482] the more glorified. For with Iehova] Hee putteth Israell in minde to waite vppon Iehova, from his gratious na­ture. Hee demonstrateth not to Isra­ell, a God, either mightie, righteous, or wise; but a mercifull and a gracious GOD. VVherefore doth hee so? doe not the remanent properties in GOD, as almightinesse, righteousnes, wisedome, trueth, &c. Doe not these, I saye, purchase vnto him the mindes and faith of men? I graunt all these thinges, that in their owne place indeede, they purchase the faith of men; but seeing miserable men and sinners, haue chiefelie neede of the mercie: Surely it is the mercie of God, which men chiefely 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 them­selues: But without the feeling of the mercy of God, all other things, are ra­ther a terrour vnto vs, then a consola­tion. [Page 483] First therefore, and properly, faith is carried toward God as the ob­ject, in so farre as he is mercifull, and the more wee seeke out in GOD that his infinite mercie, so much the more, doe we beleeue him, For what other thing, I praye 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 wee search out the mercy of God in Christ, which surely we shal do without any danger of cu­riositie, seeing the other properties which are in God, they are not able to beare a curious searching out. Paule a­mongst other things, wisheth this to the Ephesians, that being rooted in loue, they may be able to comprehend with al Saintes, Ephes 3. [...]7. 18. 19. what is the breadeth and length, and depth and height: and to know the loue of Christ, which passeth all knowledge: But in no place we reade, that he wished, that a­ny man by knowledge should attaine to that infinite power, wisdom, &c. of [Page 484] God, to wit, because, it permitteth not so much to vs to knowe those thinges, then to know how greatly god loveth vs in Christ his sonne. Therfore hee is said in the 5. chap. to the Romanes, to powre out loue in our harts: But we reade not of the Spirite, that he powreth out power, wisdome, &c. (which are toge­ther in God) into our hearts, that is, that he toucheth not our mindes with so aboundant a feling of them. Wherefore, to the ende wee may beleeue in God, and may haue our hope in him, his loving kindnesse and mercie in Christ, is chiefely to be knowen of vs; wherof the Prophet was not ignorant of in this place, seeing he maketh men­tion specially of his loving kindnesse, to the end hee might mooue Israell to hope in God. And exceeding] In words hee amplifyeth, the selfe same loving kindnesse of God: For no man, toge­ther and at one time, could be able at any time, by any words whatsoever, to cōprehend the whole mercy of God: [Page 485] For there is ever something resting beside that which hath bene spoken, that may be vttered thereof, such is the incomprehensible greatnesse of the same; and those who haue once felt in their mind, any meane portion there­of, they indeede are not at any time a­ble sufficiently to expresse in wordes that portion, howe little soever it bee. For this spiritual feeling in the hearts, whether it be of ioye or of sorrowe, is vnspeakable, from thence they are called, sighes that cannot be expressed, and ane inutterable [...] ioye. Rom. [...]. How much more therefore, 1. Pet. 1 [...] shall that whole mercy of God, not together, and at one time be expressed by words: seeing that words are not able sufficiently to expresse, yea, and it were no more but that lit­tle apprehension thereof, which is in our hearts. For these words are not ex­cessiue and hyperbolicque, whereby godly men haue endevoured to ex­presse that mercy of GOD, even as thought, the words were greater then [Page 486] the matters themselves, which thing, whosoever think, surely they appeare to me indeed, never to haue compre­hended in their minde, the mercy of God in Christ. And he himselfe] This is the other argument, whereby, pro­mising assuredly, redemption to the Church, from her sinnes; he applyeth that loving kindnesse of God, and ma­nifolde redemption, which hee hath published, more neere vnto them. For it is not sufficient ynough for faith, that any man in generall shall preach & recommend onely the mercy of God, vnles 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 ful of promises, without the which, that full perswasion of faith, & spiritual cō ­fidence cannot be. For this generall doctrine, cōcerning the mercy of God, doth this to vs, that not so much in­deede, we in effect beleeue, as that our [Page 487] heartes, may be prepared vnto faith. This is to be observed, that he saith, that God wil redeeme Israel, not frō persecuti­ons, not frō outward troubles whatsoever; but from al her sins. For the redēp­tion of the Church, is not sene in that, that she is delivered from the troubles of this world, as in that, that she shal be delivered from her sins. For sin is the most deadly enemy of al, & is the cause of all the reste of the enemies of the church: because, al afflictions, are both frō sin, & likewise tende to the morti­fying of sin. For it is certaine, if there were not any sin in the Church, there shuld be no persecutiō of the church: and every one of the godly, sighs more vnder the burthen of sin, then vnder a­ny other weight of afflictions whatso­ever. Christ himselfe also dyed, to re­deeme vs, not so much from al afflicti­ons, as from sinne and that everlasting death. Finally, when at that daye, wee shall be set free, into the liberty of the sonnes of God, being fully redeemed, [Page 488] we shall glory, not so much, that we ar redeemed from all other afflictions, then that wee are fully delivered from sin, as it appeareth out of that saying of Paule, O death, where is thy victory? O graue, where is thy brode? And the brode of death is sinne, 1 Cor. 15. 33. but the lawe is the power of sinne. Behold, we shall glo­ry in that daye, that wee are delivered from the brode of death, and that by Christ Iesus our Lord: To whom be all glory, Amen.

BY the rivers] The first parte of the Psalme; The complainte, in which there is first, the proposition of the complaint, when he sayeth, wee weept very much] That is, we were extreame sorrowfull: For the Spirit maketh inter­cession for the church, with sighes that can­not [Page 490] be expressed Ro. 8. so to speak with the Apostle: And it cannot be sufficientlie spoken, with how great heavinesse, the Church is accustomed to be moved, when she is humbled vnder the hande of God. This murning and sorrow of the Church, is circumscrived by the own subject, when he sayeth, By the ry­vers of Babylonia] That is, of the Baby­lonical monarchie: For the Iewes wer not only caryed away into Babylonia, so properly called, but they were di­spersed throughout the Babylonicall jurisdictions; as it may be most clearly gathered out of Ezekiel, Daniell, & Ez­ra. Then the place is the Babylonicall monarchie in general, but in particular the brinkes of the rivers: For he sayth, By the rivers of Babylonia: Wee sitting there, that is, sitting vpon the brinks of the rivers, vnto such time, as all were ferried over. This place of the Baby­lonical monarchie, conteineth in the selfe, a certaine cause of this weeping, which hee setteth downe. For the [Page 491] place manifestlie sheweth, the banish­ment, and carrying away into captivi­ty, from their natiue soile to an strange lande. Then the people being in their journey, farre from home, and bani­shed, bewayleth their sinnes, which ought to haue bin bewayled at home. Not-with-standing, those who will not murne at home, they are com­pelled to murne far frō their home. For sinnes of necessitie, are once to be bewayled, and wee must bee sor­rowfull, either sooner or later, because we haue offended GOD. And if wee be not sorrowfull at home, surely wee shall murne far from home. And if we murne not in this life, surely wee shall be sorrowfull in that other life, or ra­ther death, where there shall nothing be heard, but wayling 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 sinnes, if so be, they deferre not their mourning to an other Worlde, [Page 492] 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 teares shall bee wiped awaye from their eies: 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 wee re­membred] This is the other cause of the mourning, but some-what more cleare, to witte, the remembrance of Tzijon, that is, of Ierusalem, where the visible and outwarde presence of God to be looked vpon was. For these who are banished from God, they do sure­ly feele, what great profite, yea, and it were no more but this which is in the presence of GOD, and which is in this his visible ministery, & what great dis­commoditie is in that his absence: we while we haue God present in his mi­nistery, and beholde him after some sort in that mirrour of his Gospell, we acknowledge not how happie we bee, and it were no more, but for that selfe [Page 493] same cause. But if it shall come to passe at any time, through the righteous judgment of GOD, that this mirrour of the Gospell, and this outwarde mi­nisterie be taken away from our eies, then indeed wee shall feele in effecte, what great misery it is to bee destitute thereof. I speake specially concerning those, who are accustomed at any time to feele some pleasure, of this sincere preaching of the worde, & administra­tion of the Sacraments. David being in exile, Remembring those things (sayth he) I poure out my soule vpon my self, when I remember that I was woont to passe by in the congregation▪ to walke with them vnto the house of God, &c. Behold David, be­ing banished from the visible Church of God, he was exceeding greatly sor­rowfull: But what is the cause? Even, because hee vvas woont to vvalke together vvith the Church vnto the house of GOD, vvith the voyce of singing and prayse: That is, because he was to feele no lit­tle pleasure of that external and visible [Page 494] ministerie. And therefore being nowe a banished man, the remembrance of that Spiritual pleasure & joy, mooved him to no smal displeasure. Here we ar to be admonished, that this dolor pro­ceeding frō the remembrance of that heavenly ioy, is not the sorrow of this worlde; But it is, that dolour, which is called the godly sorrow, which surely, hath greater ioy mixed therwith, then is the whole joy of this worlde, yea, al­beit it be voyde of all sense of sorrow. For every one of the godly, while they mourne, they feele in the meane time, ane vnspeakable ioy, conioyned with sighes that cannot bee expressed. In it we han­ged vppe our Harpes vppon the Willowes] A certaine amplification, of the mur­ning & sorrow set down. The Church murned, & cast away al instruments & matter of consolation: For these who are sorrowfull earnestly, & from their hearte, they thinke that all ioye, and matter of ioye, is a displeasure vnto them, and contrariwise, they thinke [Page 495] all heauinesse to bee vnto them as a pleasure: My teares are vnto me (say­eth DAVID) in steede of meate. But what manner of songs were these? Psal. 42. 4 [...] They were holie songes, and the songes of the Lorde; those who ear­nestlie & sanctifiedly do weepe, vse not so much indeed, as to sing holy songs, For at such time, as the Lord casteth vs downe and humbleth vs; at that time, it becommeth vs to mourne, rather then to singe, Iam 5. 13. to bee in displeasure, then to be joyfull? Ezek. 3. 1. If any man be afflic­ted among you? Let him pray: Is any man merrie, let him sing. All things haue the owne time, There is a time of vveeping, and there is a time of singing. Although in that place] The amplifying of the deed immediatly preceeding, to wit, of the casting away of the instruments, & of al matter of joy, from the contrarie au­thoritie & commandement of the Ba­bylonians, who, when they had caried the people of God away captiue, they required of them, thus carried awaie, [Page 496] Joyfull songs; but the Church indeede was not mooved and brought on to sing, for all their authority and com­mand. For the soule that is humbled by Gods hand, cannot be lifted vp by any authority of men, neither can bee be merry. It is God alone, who as he induced either by praier or reward to hūbleth, so may he lift vp the dejected minde. Psal. 40. 4. He put a new song into my mouth. Marke next, that he addeth, Those who carried vs away captiues [as if he should saye: Those selfe same men, who were the cause of sorrowe vnto vs, they re­quired vs that we should minister joy vnto them. Nowe the Prophet signifi­eth here, that they would haue had the people to do some absurde and vnrea­sonable thing; for the enemies of God and of the Church, are not to bee stir­red vp to joy; for so they should flatter and please themselues, in their owne malice. Thou seest againe here, that the Babylonians, are not so much in­deede as touched with any sense of the [Page 497] present sorow of the Church. The vn­godly know not, what the displeasure, or what the ioye of the godly is. They vanish away in their owne imaginati­ons, neither yet do they feele inward­ly in their hart, ether true & solide do­lour and joy: For their hart is not establi­shed by grace. Heb. 13. [...]. How could we] The church bringeth in the causes, wherefore shee was not mooved, 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 supe­riour powers, of any obstinate affecti­on, and obdured minde (for the power of the Babylonians over the people, was according to the will and ordi­nance of GOD) except wee haue also most iust and graue causes to disobey. Also, the first reason is taken, from the prophaning of the holy songs, which is to bee vnderstoode in these wordes: The songs of Iehova: Then, in the Lande of strangers: That is, in a prophane land, among prophane men. For to sing the [Page 498] songs of Iehova, that is, the songs that are holy vnto God, at the pleasure of prophane men; what other thing is it, then to prophane 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, vnto the pleasure of men, that are defiled and vncleane, which doe not seeke so much as their owne edifying in them, or the glory of God, but their owne vncleane delight, what other thing is it, I praye you, then to caste pearles before swine? If I forget] the o­ther reason, from the forgetting of Ie­ruschalaim, & of the church of God: it is made after this maner: If I shal now sing (sayeth the holy congregation) this were to forget Ierusalem and the Church of God: But I will not forget Ierusalem: Therfore I will not sing: Marke then, what it is to sing or rejoice in the meane time, that the Church of God is any way afflicted. Surely, it is no other thing, then to forget the church: [Page 499] But contrariwise, to murne with the murning Church, what other thing is it then to remember the Church? For we testifie, that we haue a regard of the Church of God, and that we take care thereof, from this common affection, and this mutual compassion; whereby it commeth to passe, that wee rejoyce with the rejoycing Church, & murne with her, when she mourneth. The as­sumptiō of this reason, is not set down nakedly, but with an execration, wher­by he wisheth a vengeance to fal vpon him self; that is, the impotencie of his own right hand, if he shal strik the harp therwith, & the vnmoveablenes of his tong if he shuld sing with the same: for this cause he doth this thing, becaus he waited assuredly, for sum trouble & no table judgement of God, to light vpon himself, if it should come to passe, that he shuld forget God & his church: for thee execrations & obtestations, ar an evidēt, that ther abideth thē, who for­get the Church of God, & who th [...] [Page 500] do laugh, when the Church weepeth, there abideth them, I saye, an heavie judgement of God. If I call not] This is the amplification of the words precee­ding, as if he shuld say: Not only will I remember, but I will prefer and make more of the Church of GOD, aboue the head of my ioye, that is, I will e­steeme more of, then of my ioye, al­though it were never so great: For it is not ynough to remember the church, but we must of necessitie prefer it to all things whatsoever.

[Page 501] REmember] The other parte of the Psalme, or an imprecation against the Edomites, and a prophetical denun­ciation against the Babylonians. First then after that the Church hath be­wailed her captiuitie, in the middes of the sorrow she turneth her selfe vn­to God, and shee prayeth for an vtter vengeance vppon her neighbours the Edomites. Then shee turneth her self a­gainst the Babylonians, and she denun­ceth assuredly the judgement of God to come vpon them. We learne by the example of this Church, from what af­fection, any imprecations and threat­nings whatsoever, should proceede a­gainst Gods enemies; That is, from an heavines and sorrow of the heart, and not frō any light motion of the mind. For when they come from sorrow & heavines, then indeed they are heavie, and in their owne time, they bring on a sure judgement; otherwise, they are but light, and they provoke God more to wrath against our selues, then against [Page 502] our enemies. Marke, as concerning the Edomites; we read not that they, toge­ther with the Babylonians, overthrew the cittie of God, only they did show [...] in allowing the Babylonians in the meane time, while they were destroy­ing Ieruschalaim, O Babylonians (saide they) vncover, vncover] And therefore they were involved in the same judge­ment with the Babylonians. They who assent to the wicked, and persecu­tors of the Church, either in word or in hearte; they are reckoned also in the number of the persecutors, and shall bee together judged with them▪ Then, as concerning the Babyloni­ans, not only they denunce the judg­ment against them, but blessednesse is pronounced also, and promised vnto the instruments and executors of that judgement 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 doe the worke of [Page 503] God negligently: Blessing is pronunced vpon them also, who, notwithstanding had not so much God before their eies in that work, as the enlarging of their own Empyre. How much more shall they be blessed, who while they ar do­ing the work of the lord diligently, for the Lords sake himself they do it, that al the glorie of the work, may solidely & for ever, redound vnto him, Amen.