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

Doctr. 1 O LORD:] Dauid being heauily vexed, hath his refuge to God, In our af­flictions we must looke to God, and not to secondary causes. whose hands hee felt vpon him: whereby hee would learne vs, not to set our eye vpon the instrument which afflicteth vs, or the mid causes which deale with vs, but let vs looke higher than those, to that Primum mo­bile, the eternall God, the first mouer of them all, without whose speciall aduice and deter­mination, the Deuill himselfe is not able to cause the least haire of our head fall to the ground For al are numbred. Mat. 10.30. 2 Sam. 16.11. & 12.23. Iob 1.21., which Dauid considered wel (when Shemei railed at him) in saying, The Lord hath sent him: the like he thought at the death of his child. This Iob acknowledged, when in his great distresse he looked to God and said, Wee haue receiued good things at his hand, why not euill also; the Lord hath giuen, the Lord hath taken, blessed bee the name of the Lord. Whereby wee are taught, Vse. that when wee are [Page 12]wounded, To goe to God for helpe in our distres­ses. Doctr. 2 Praier is our wings to flie to God in our affliction. Cant. 2.14. Simil. we may goe to one who shall cure vs, euen him who hath heaued vs vp, and cast vs downe againe.

Next, Dauid being in distresse, runnes to Prayer, for Prayer is the wings wherewith we must flie to the mountaine of God in our tribulations, to hide our selues in his Rocke (as a Doue) from the violence of the Hauke which pursueth vs, yea oftentimes God sen­deth vs afflictions, to the end we may be pro­uoked to prayer.

Rebuke me not] God hath two meanes by which hee reduceth his children to obedi­ence: 2. meanes by which Gods brings vs to obedi­ence. 1. His word 2. His Rod. Mark. 2.17. Psal. 141.5. If we re­fuse to bee ruled by gods word, then God will not faile to correct vs with his Rod. Mat. 26.46. his word, by which he rebukes them, and his rod, by which he chastiseth them. The word precedes, admonishing them by his ser­uants whom he hath sent in all ages to call sinners to repentance: of the which Dauid himselfe saith, Let the righteous rebuke me: and as a Father doth first rebuke his disordered child, so doth God speake to them. But when men neglect the warnings of his word, then God, as a good Father, takes vp the rod and beats them. Our Sauiour wakened the three disciples in the garden three times, but seeing they could not waken, he told them that Iu­das and his band was comming to awaken them, whom his own voice could not waken. [Page 13]Many contemne the Word and Sacraments, and such gracious warnings, 1 Cor. 11.30. For which cause (as saith the Apostle) many are sicke among you, many die also. And indeed many warnings haue we receiued, but all in vaine, and there­fore the Lord hath been forced to apply some harder remedies, Simil. yea euen to fire the filthy farsie of our sinne.

But yet happy is that man that can be tou­ched with any of them (where by the con­trary it is a desperate euill where nothing can moue) either with the Word, Note. Yeeld to the means which God vseth. 2 Sam. 12.13. Luk. 15.18: as Dauid was when he said, I haue sinned, or the rod, as the Prodigall, being pinched with famine, resol­ued to returne to his father, and confesse his owne vnworthinesse. But alas, the Lord hath too great cause to complaine of this age, as he did of the Israelites by his Prophet, while he saies, I haue smitten them with Mildew, Amos 4.9. Grashoppers, &c. and yet they haue not returned vnto me: 1 Sam. 2.25. & 4.11. and therefore it is to be feared that it befall to vs, as to the Sons of Eli, who would not heare the voice of their Father, Distiction betwixt Gods cha­stising his children & punishing his ene­mies. because the Lord would s [...]y them.

In thine anger.] Dauid deprecates not Gods rebukes or corrections, but that hee would not rebuke him in his anger, neither chastise him in his wrath, by which he makes [Page 14]a manifest distinction betweene Gods cha­stisements to his owne, and his punishments to his enemies, for God strikes them both, but not with a like affection, as a father will cor­rect his childe and punish his enemy, being in a contrary disposition to the one, Gods chil­dren in­crease their griefe in not discer­ning be­twixt a curse and a crosse. Some marks be­twixt a curse and a crosse. in which he was not to the other. It is true, there is a great similitude betweene a curse and a crosse, and oftentimes Gods children haue beene de­ceiued thereby, and through his hard hand­ling of them, haue iudged him to haue be­come their enemie; but indeed there is great difference, as the one comming out of his loue, the other out of his hatred, as a begin­ning of their euerlasting paines.

And to the end yee may know whether they come from the hands of a louing God, or no, 1. Mark. To look to our selues, as ca [...]sing it, and not to seconda­ry meanes. consider these marks and tokens.

First, if they lead thee to a consideration of thy sinne, which is the ground and cause of them, so that thou lookest not to the instru­mentall or second cause, but to thy selfe, the cause of all, they come from the hand of a lo­uing God. 2. Mark. If by them we be dri­uen from sinne.

Secondly, if these corrections and chastise­ments make thee leaue off to sinne and reiect it, they come from a louing God.

And thirdly, 3. Mark. If they driue vs to God. 2 Kin. 6 33. if vnder thy crosse thou run [Page 15]vnto God, whom thou hast pierced, that he may deliuer thee, and not say with that god­lesse King Iehoram, Why should I attend any more vpon the Lord.

Moreouer, 4. Mark. If they worke in vs humili­tie and pa­tience. Simil. the crosse worketh in the god­ly a wonderfull humilitie and patience, so that they submit themselues vnder the hand of the liuing God, that they vnder it may be tamed, and from Lions be made Lambes. The wicked either howle (as doe dogges that are beaten) through sense of their present stroke, or if they be humbled and seeme patient, it is coacted and perforce, as a Lion which is ca­ged, and cannot stirre. In a word, Note. their affli­ction may well restraine their peruerse nature, but it can neuer change, alter, nor renue it, it must be the power of Gods restraining grace, which will renue man and mortifie his affe­ctions. The Lord sanctifie our corrections, that they may worke in vs a true conuersion to our God, for which God hath laid them vpon vs. And let vs desire his Maiestie, that since he visiteth vs euery morning, and deales (to the outward appearance) more strictly with vs, than with our enemies, that he may whip vs with the rod of his children, & take not away his holy Spirit from vs, as he doth from the wicked.

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

Opinions of Gods anger.The Philosophers said of old that there was neither wrath nor grace in God, and therefore that he neither rewarded his wor­shippers, nor punished those that contemned him. The Stoicks affirmed that there was no wrath in God, because they considered no­thing in wrath, but that which is corruptible and sinfull, as to runne after a beastly manner to reuenge. But alas, these persons doe not consider the difference betwixt the qualities that are in our sinfull nature, and the essentiall properties which are in God: for he is angry and sins not. His anger is as pure as his mer­cy, for his Iustice is his anger, but our anger is annexed with sinne, and therefore euill.

The Scriptures themselues make mention of Gods wrath, that he was angry against the Israelites, Num. 11.1. Gen. 19.24 Exod. 4. &c. 1 Kin. 11.9. Hosea 1.4. against the Sodomites, against Pha­raoh, against Salomon, against the Iewes, for the sin of Ioacham the sonne of Iehu. But it is to be vnderstood, that the names of Furie and Anger are not in God secundùm affectum, How anger is in God. that is, not according to the passion and affection (vnto which God is not subiect) sedsecundùm [Page 17]effectum, but according to the effect: as when God chastiseth sinne, it seemeth to the sinner that God is in choler, and so he measureth God according to humane sense.

The anger of God is threefold. 1. Generall, Gods anger threefold. 1. General. Ephes. 2.3. 2. Tempo­rarie. 3. Eternall. which is laid vpon all men, for which cause the Apostle saith, we are all the children of wrath. 2. Temporary, wherein God is angry both against the sins of the elect & reprobate is this present life. 3. That eternall wrath, which the Apostle calleth the wrath to come: 1 Thess. 1.10. Matth. 3.7. of which also Iohn the Baptist speaketh, Who hath forewarned you to escape the wrath to come?

Three sin in mans anger. 1. To be angry a­gainst them they should not. 2. For things they should not. 3. More than they should. Neither of which be­fall God.Those who are subiect to anger, whom the Grecians call [...], they are suddenly passi­onate, and haue three great infirmities in be­ing angry: 1. [...], against those whom they should not. 2. [...], for matters they should not. 3. [...], more than they should be, which three fall not into God, for his wrath is only against sinners who doe transgresse his Law, not against the righteous, as a iust Iudge being angry at malefactors. Next, his anger is one y against sin, for he ha­teth not his owne creature, but the corruption of sin that destroyes his creature. And thirdly, the whole Scriptures testifie vnto vs, that he doth moderate and temperate his wrath, that [Page 18]in his greatest indignation he hath remem­bred mercy, and hath not prosecuted with the extremitie and rigour of his iustice.

But yee must remember, that as his grace is very great, Gods an­ge [...] great. Psal. 90.11. so his wrath is very heauy: And therefore saith the Psalmist, Who knoweth the weight of thy indignation. The wrath of a King is as the roaring of a Lion: Pro 19.12. Dan. 3.16, 19. as the wrath of King Nebuchadnezzar King of Babel, was great and the fire very fearefull. But the three Children feared not so much that temporall fire, as the fire of the angry countenance of God, himselfe being a consuming fire and an euerlasting burning: Deut. 4.24. & Heb. 12.29. Deu. 32.22 A fire is kindled in my wrath (saith the Lord) and shall burne vnto the bottome of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines, &c. Then since we will be loth to vnder-lie the wrath of a King, ought we not to be carefull and circumspect, that we come not vnder the danger of the highest wrath? The anger of a mortall King reaches and ex­tends to the bodies, Differen­ces betwixt the anger of a King, & of God. goods, and posteritie of the offenders; but the anger of God reaches further, euen to the soule. The anger of a Prince is finite, and will haue an end, but Gods anger is infinite and endlesse, as him­selfe is, Esay 30.33. The breath of his nostrils as a riuer of [Page 19]brimstone will kindle Topheth prepared for the King. But woe will be to those that for feare of any earthly Prince or Monarch, come vnder the indignation and wrath of God.

What sins God hates.All sinnes offend God and prouoke him to anger, but there are some pointed out by Scripture, whereat he is more offended, as Witchcraft, Idolatrie, Hypocrisie, &c: yea, those which seeme lesser sinnes to vs being multiplied, and not repented for, will also kin­dle him to anger: yea more, what euer sinne we commit, God will be angry at it and of­fended therewith, not that he c [...]n receiue any euill by our euill doing, more than he gets good by our well doing; Why God hates sin. but he is angry that we should vndoe his Image in vs, and be cause of our owne damnation. As a father is offen­ded at his sonne, not for any wrong comming to him, but to see his owne image before his eyes, and a part of his owne nature destroying it selfe.

Neither chastise me in thy wrath] The dupli­cation of the word anger, and heat or furie, sheweth vnto vs that Dauid apprehended deeply Gods indignation, for there are many (alas) who doe thinke little of it, but a heart afflicted and mortified will redouble the [Page 20]grieuance, and thinke more and more of his Maiesties anger.

But it may be asked, Obiect. Esay 27.4. how God saith there is no anger with me, and here Dauid craues to be exempted from his anger? I answer, He hath no fleshly anger, Answer. such as proceeds from rash iudgement, or the corruption of man; but he is angry and sins not, when he is onely angry at sinne: for it is certaine, that God will be angry at nothing in his creatures, but only sinne which bringeth man to destruction: for as if a father saw a serpent in his childs bo­some, he would hate the serpent notwithstan­ding his loue to the boy: Simil. So we are Gods children, he loues that which he made of vs our body and soule, and hates that which the deuill hath put in vs, our sinne.

Gods an­ger differs from mans.And as the anger of God differs from the anger of man, the one being grounded vpon partiall affections of the corrupted heart which is offended at any thing which cros­seth it, the other being onely moued at finne: So they differ in continuance; for Gods wrath lasts but a moment, Psal. 53.8. slow he is to conceiue a wrath, and ready to pardon. But the anger of man on the contrary, ariseth vpon the smallest motiues, and it cannot cease till it be conuer­ted into malice, as at last the serpent becom­meth [Page 21]a fiery flying Dragon. Simil. Therefore let vs imitate God in our anger, obseruing that rule of the Apostle, Be angry, and sinne not. Eph. 4.26. Let vs be angry at nothing but sinne in our selues and in others. And againe, Eph. 4.26. Let not the Sunne goe downe on our wrath, In the meane time, Let vs remember that there is nothing more terrible than the wrath of God: And therefore let vs walke in feare and trembling before him who is able to kill both body and soule. Are they not then desperate, and miserable men, who at euery word cry, that the wrath of God be vpon them, and the vengeance of God vpon their neighbours; alas, one day they shall feele the dint of that wrath, when they shall be for­ced to cry, O mountaines couer, Reuel. 6.16. and O hills hide vs from the face of that terrible Iudge.

VERSE 2. Ʋers. 2 Haue mercy vpon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed.

Doctr. 1 HAue mercy:] To flie and escape the anger of God, No meanes to eschew Gods an­ger but to go to him­selfe. he sees no meanes in heauen or in earth, and therefore he retires himselfe to God, euen to him who wounded him, that he might heale him. [Page 22]He flies not with Adam to the bush, Gen 3.8. 1 Sam 28.8. Ionah 1.3. nor with Saul to the Witch, or with Ionas to Tarshish, but he appeales from an angry & iust God to a mercifull God, & from himselfe to himselfe. The woman who was damned by King Phi­lip, appealed from Philip being drunken to Philip being sober. But Dauid appeales from one Vertue, Iustice, to another, Mercy. There may be appellation from the Tribunall of man to the Iustice seat of God, Vse. In the sense of Gods wrath seeke to him for mercy. Psal. 73.25. but when thou art indited before Gods Iustice, whither or to whom wilt thou goe, but to Himselfe, and his Mercy-seat, which is the highest and last place of appellation? I haue none in Heauen but thee, nor in earth by thee.

Doctr. 2 Next, obserue what Dauid craues, Mercy:] wherby we may perceiue that he was broght to a cōsideration of his own misery, A sense of misery i [...] a spurre to craue mer­cie. or else he needed not to haue asked for mercy. Then it is necessary, that to the end we may the more effectually craue pardon, euery one of vs first haue a sense and f [...]eling of our owne sin and miserie. Vse. Labour for a true [...]nse of our mi­serie, to make vs the [...] more earnest for m [...]y Ioh. [...].7, &c The woman of Samaria sported her­selfe with the offers of the waters of life, which Christ Iesus offered her out of his owne blessed mouth, vntill the time be obie­cted her sins to her, then shee receiued them gladly, & communicated them to the whole [Page 23]Citie; so did the Magdalen, Peter, Manasses, Luke 7.37. Luk. 22.62. 2 Chro. 33.12. Act 9.4, &c. Paul, and so haue and must all penitent sinners doe; so necessarie a thing it is to feele our owne miseries, that the mercies of God may be more welcome and sweet vnto vs. And therefore it is but an idle voyce when men call for Gods mercy, not hauing the least re­morse for their sinne. Luk. 18.11. ark. 2.17. Matth. 5.4. The Pharisee needed not Christ, as the whole need not the Physi­tian. God giue vs then the spirit of repen­tance, that we may mourne, to the end we may be comforted.

As for the Mercy of God, Gods mer­cies innu­merable. Eph. 3.18. to me to speake thereof it is impossible, yea to expresse the height, bredth, depth, and length thereof, as impossible as if I should recken the number of the sand of the Sea; yea all the creatures, Angels and men, if they would bend their wits, they were not able to expresse the least part of the mercies of our God, for they are finite creatures, and he an infinite God, whose mercies are innumerable and infinite: yet ac­cording to my humane capacitie, what I haue conceiued and doe beleeue of his mercy, that I will deliuer to you. And as I spake before of his wrath and anger that endureth but for a season, Psal. 136.1, &c. Psal 145.9 I will intreat of his mercies which en­dure for euer, and which are aboue all his [Page 24]workes, himselfe also being stiled, The Father of mercies. 2 Cor. 1.3.

His mercies are either Generall or Speciall, Foure sorts of mercies. 1. Generall. Temporall or Eternall. His Generall mercies are those benefits which he bestowes vpon all mankinde, as well elect as reprobate: whereupon our Sauiour sheweth vnto vs, That he maketh the Sunne to shine vpon the good and vpon the bad: and thereupon he inferreth, Mat. [...].4 [...]. Be mercifull, as your Father in heauen is mercifull. So that these same Externall be­nefits are to the reprobate vnseene and vnfelt benefits and mercies.

The Speciall mercy is the remission of sinnes, 2. Speciall. which he bestoweth vpon his owne children allanerly. Gen. 25.5, 6 So that as Abraham gaue gifts to the children of the Concubines, and reserued the heritage for Isaac his sonne; and as Helcanah gaue to Peninnah a portion, 1 Sam. 1.4, 5 but vnto Anna a worthy portion: So God giues riches to the wicked, but only grace to his chosen children.

The Temporary mercy is the forgiuenesse whereby he pardons the sinnes of the repro­bate, 3. Tempo­rarie mer­cies. and out of his clemencie deferies their temporall punishments, to make them the more inexcusable, I [...]ah 3.10. 1 King. 21.29. as he did to the Niniuites, and to Achab.

But that Sempiternall mercy is that where­of the Apostle speakes, 4 Eternall. That God who is rich in mercy, for his great loue, by which hee lo­ued vs, when wee were dead in sinnes, Eph. 2.4, &c. hath quickned vs in Iesus Christ, to make ma­nifest in the ages to come the riches of his grace.

This mercy flowes from himselfe, Gods mer­cies vn­change­able. and he extends it to whom he pleaseth, and it is so sure and constant, that he can denie himselfe as soone as he can alter his mercy towards any whom hee hath receiued vnder his fa­uour. And this constancie of his mercy is a sure hold, to which all troubled consciences may retire.

Vse 1 This should incourage all poore sinners to runne to him, To encou­rage Gods poore affli­cted chil­dren [...]say 61.1. Reuel. 3.18 Simil. where there is sure and perfect Physicke to be found, innumera­ble riches to the poore, eye-salue to the blinde, &c. Thinke yee that your sins are of greater weight than his mercies? or that the gold of his goodnesse in thee, cannot ouer­sway the drosse of thine owne sinfulnesse? Hath not the Lord sworne that he delights not in the death of a sinner? Ezec. 18.23 will he falsifie his word, belie his promise, Num. 23.19. or is he like man that he can repent?

Ʋse 2 And againe, as this his mercy should in­arme [Page 26]vs against despaire: Against presumpti­on vpon considera­on of Gods mercy. so on the other part we should take heed that we presume not too farre, by abusing his mercies, and making them a couer for our wickednesse; so that a false perswasion of mercy, maketh vs liue as we please: no no, there is no mercy for an impenitent sinner. The mercy of God should leade thee to repentance, and thou on the head of it shouldest not entertaine and nou­rish thy sinne.

Ʋse 3 Further, as thou hopest for mercy from God, Be merci­full as God is. Math. 9.13. so likewise giue thou mercy to others, flowing from that mercy which thou hast re­ceiued from God; I will haue mercy, saith the Lord, and not sacrifice. Therefore since it shall be an vndoubted token of thine election, that thou hast receiued mercy from Gods hands, try if thou findest thy selfe vnfainedly disposed to forgiue others whatsoeuer, yea euen the greatest faults committed against you, for that is the oyntment running downe Aarons beard to the hemme of his garment. Psal. 133.2. Against merits, foure Rea­sons.

Moreouer, yee see that Dauid doth not present his merits, which might redeeme the filthinesse of his sinnes, (as the Papists thinke) neither yet prayers, Reas. 1 praises, alines­deeds, victory ouer Gods foes, wherein hee was frequent, but he leaueth them all as a [Page 27]broken reede, Esay 36.6. to the which he could not well leane in the day of his spirituall temptation (as he confesseth oftentimes in the Psalmes) and hath his onely refuge to Gods mercy. The merits of men (alas) what are they? The best workes we doe are so full of imperfecti­ons, that there is more drosse than gold in them: Simil. What man would be content for good gold to receiue such coyne, as is neere by al­together drosse? and thinke yee God for his perfect Law, which he gaue vs to obserue and doe, will receiue our imperfect workes?

Reas. 2 And albeit they were perfect, yet are they not of vs, Iames 1.17 August. for all good gifts come from the Father of lights. Cùm numero merita mea, (saith Augustine) enumero dona tua: When I number my merits, I reckon thy gifts▪ What haue we, that we haue not receiued? 1 Cor. 4.7. Why then glory we, as though we had not receiued them?

Reas. 3 Thirdly, although our workes were per­fect, yet are we bound to doe them, by ver­tue of our Creation, Redemption, Sanctifica­tion, Preseruation; and if bound to do them, what deserue we then?

Reas. 4 Finally, he is an infinitly perfect God, how then can we thinke our base deeds (though they were our owne) can merit? for wee [Page 28]ought to doe good workes to serue, Via regni, non causa regnandi. August. Obiect. not to de­serue; they are the way to the Kingdome, not the cause thereof.

But how is it that Dauid sometimes pro­tests of his innocencie, and desires God to iudge him according to the innocency of it? Psal. 7.8.

This is to be vnderstood of his innocencie before men, Answ. to whom he did no wrong▪ as to Saul, Psal. 143.2. Absolon. A hitophel, Doeg, &c. But not before God, in whose sight shall none that liueth be iustified, if he enter into iudge­ment with them, as Dauid confesseth.

What mad doctrine is it then, Vse. which tea­cheth men that there is any worthinesse in them, Iob 4.18. & 15.15. since the heauens are not cleane before him, yea & he hath found folly in his Angels?

Doct. 3 Dauid vnder the name of Mercy includeth all things, Who gets me [...]cy, gets all things, Gen. 33.11 according to that of Iacob to his brother Esau, I haue gotten mercy, and there­fore I haue gotten all things. Desirest thou any thing at Gods hands? cry for mercy, out of which fountaine all good things will spring to thee. The blind men seeking their light, cried, Haue mercy vpon vs, thou sonne of Dauid. The Cananite, Mat. 20.30 who had her daughter pos­sessed, cried, Haue mercy vpon me. If ye haue purchased the Kings pardon, Mat. 15.22. Simil. then ye may en­ioy the priuiledges of his Kingdome; if yee [Page 29]haue mercy, yee haue all that God can giue you; yee haue title to Christ, to the heauens, to all the creatures, yea and are freed and deli­uered from the prison of hell.

Argumēts to o [...]taine mercy. For I am weake] The arguments which he vseth, that he may obtaine mercy, are ta­ken from his owne vnworthinesse and mise­rable estate, For (saith he) I am weake. This is the generall word, vnder which bee com­prehendeth all his paines, Two sorts of paines. and this hee expli­cates by the diuision of them, in his bodily paines in these words, My bones are sore troubled, and his spirituall temptations in the beginning of the third verse, My soule also is sore vexed.

The order of Gods curing is first to cure the spiritu­all diseases, next the boddy paines.But before I handle the argument, marke the coherence of this second part of his sute with the former. In the first hee craued mer­cie, in this he craueth a cure and remedie for his corporall paines. First hee desires to bee freed of the bonds of his sinnes, then of his trouble. This is the order of Gods curing, that first he cures the spirituall diseases, next, the bodily paines Hezekiah first weeped for his sin, turning him to the wall, 2. King. 20.2. &c. and God for gaue it; and then commanded Isaias to take a lumpe of drie figges and cure him. Mark 2.5. &c. And Christ said to the sicke man, Sonne thy sinnes [Page 28]are forgiuen thee, A double mercy, whē God cures both spiri­tuall and temporall discases: & a double iudgement to bee loo­sed from the bonds of sicknes, and bound with the bonds of sinne. and then, arise and walke. It is a double mercy, when God hath first loo­sed the bonds of thy sin, and then the bonds of thy disease, and a double iudgement when hee hath loosed thee from the bonds of thy sicknesse, and left thy soule bound with the chaines of sinne, for then thou are reserued for a further iudgement. That deliuery is onely profitable to thee, when God hath freed thee from thy sinne, and from such plagues as fol­low it.

Yee see out of these words, that it is very lawfull to craue corporall health, it being a benefit of God. And at this time it is certaine Dauid was vnder some heauie sicknesse in bo­dy, Doct. 4 as well as he was pressed down vnder the weight of Gods wrath for his sinne, It is very lawfull to seek corpo­rall health. Dauid was here sick in body, con­trary to Bellarmin. contrary to the iudgement of Bellarmine, writing vpon the Title and Argument of this Psalme, thin­king it onely to bee the opinion of the Rab­bines and their followers. Albeit Loranus the Iesuit bee contrary to him, writing vpon the third verse of this Psalme, and produceth Lyranus, Innocentius tertius, Theodorus, Antio­chenus and Caietane, who in this, are all of one iudgement and opinion with vs. And why may they not agree together, that a man be­ing distressed in body and troubled in consci­ence, [Page 30]may repent and mourne for them both? The beginning of the two & thirtieth Psalme sets downe his bodily paines which hee su­stained in his flesh: Strong men weak­ned by the power of sinne. 1 Sam. 17.49. August. Quem non vicit fer­rum vicit libido. Iudg. 15.15. and 16.21. Euils of A­dulterie. Whereupon ye may per­ceiue, that albeit Dauid was a strong man, yet sinne is able to cast him on his backe. Hee ouercame Goliah, yet sin ouercommeth him: Lust vanquished him whom the sword could not ouercome. Sinne debilitateth man, and taketh all strength from him: and so it befell to Sampson, who smote a thousand Philistims, and yet one Whore del [...]uered him bound to them. Euery sinne weakneth man, but espe­cially the sinne of Adultery, which doth en­feeble mans nature, and abate his strength, that it maketh him effeminate and womanly hearted. Alexander the Great being bewit­ched with the pleasures of Drunkennesse and Whoredome, sodainely made an end both of his life and conquest; yea how many other heroicall spirits haue been wasted therewith! Therfore learne all to abstaine there-from, o­therwise it wil bring you low, waste your bo­dy, conscience, substance, name and posterity. Doctr. Weakness [...] in man, a meanes to preuaile with God.

But behold what Rethoricke hee vseth to moue God to cure him: I am weake; an argu­ment taken from his weaknesse; which indeed were a weake argument to moue any man to [Page 32]shew his fauour, but is a strong argument to preuaile with God. Simil. If a diseased person would come to a Physitian, and onely lament the heauinesse of his sicknesse, he would say, God helpe thee: Simil. or an oppressed person come to a Lawyer, and shew him the estate of his action, and aske his aduice; he would answer, that is a golden question: Simil. or to a Merchant to craue rayment, hee will elther haue present money or a suerty: Simil. or to a Courtier for fa­uour, you must haue your reward ready in your hand. But comming before God, the most forcible argument that yee can vse, is your necessity, pouerty, teares, misery, vn­worthinesse, and confessing them to him, it shall be an open doore to furnish all things that he hath to you: for which cause the Spi­rit saith, Prou. 9.4. All yee that are destitute of vnder stan­ding come to me, and euery one that thirsteth come to the waters, Esay 55.1. &c. and yee that haue no siluer come buy and eate; come I say, buy wine and milke without silver, and without money. And our Sauiour himselfe cried, Mar. 11.28. Come vnto mee all yee that are weary and loaden with sinne, and I will ease you. Martha said to Christ, Behold, he whom thou louedst is sicke; Iohn. 11.3. that the mention of his▪ sicknesse might haue moued him to reuiue her brother.

The teares of our miserie are forcible ar­rowes to pierce the heart of our heauenly Father, Reas. 1 to deliuer vs and pitie our hard case. The beggers lay open their sores to the view of the world, Simil. that the more they may moue men to pitie them. So let vs deplore our mi­series to God, Luk. 10.33. that he with the pitifull Sama­ritan at the sight of our wounds, may helpe vs in due time.

What thing he seeks, & wherefore. O Lord heale me:] Dauid in the first verse of the Psalme, desired that the Lord would not punish him in his heauy displeasure and wrath: and in the former part of this verse he asketh of God that he would haue mercy vpon him, and forgiue him those sinnes that had prouoked his wrath and indignation against him: and now in the latter part he desires that the Lord would heale him. Eue­ry one of these things were so necessarie to Dauid, that lacking any one of them, hee thought himselfe vnfortunate, hee felt the wrath of God, and therefore desired the same to be remoued: he had offended, and therefore desires mercy: he was fallen into a most dangerous sicknesse, and therefore de­sires corporall health.

Yee see here that the best of Gods chil­dren are subiect to diseases, as well as others, Doctr. The best of Gods chil­dren sub­iect to di­seases. Grauissimū omnium tentationum non tentari. The fruit of sinne. Psal 41.1. Vse. [Page 34]for seeing the root of sinne is in them, and the fountaine of that sinning sin, what other bud can it produce, or what spring can flow there­from, but miserable destruction of our na­ture? Therefore when we see good men hea­uily afflicted with diseases, let vs remember that saying: Blessed are those that iudge wisely of the poore, and also bee carefull lest through our sins wee prouoke the Lord to powre the like vpon vs; which if he doe (as we iustly de­serue) then by prayer to runne vnto the Lord with Dauid, and crie, Lord heale me.

For my bones are sore vexed:] He sheweth how hee is made weake in both his parts, his body in these words, his soule in the next verse. Doctr. Sin vndoes the whole man. So sinne vndoes the whole man, and euery part of him, so that as the soule lusts, and the body executes and practises the foule desires of the soule, so both are puni­shed; hee who sinneth in both, is punished in both.

Greatest paine in [...]he bones.Setting downe his bodily diseases, he com­prehendeth them vnder the trouble of his bones: for as the greatest strength of man is in his bones, so his greatest paine is the paine of the bones, which exceedeth the paine of the flesh, as experience in the tooth-ache, or breaking any other bone teacheth: for albeit [Page 35]the bones of themselues are senselesse, yet not so the membrans and tunicles that compasse them. Alwaies the Scriptures of God doe expresse both the greatest strength and ioy in Gods worship, and the greatest paines and afflictions to the bones, Psal. 35.10. Psal. 51.8. as all my bones shall say, O Lord who is like thee, and the bones which thou hast broken shall reioyce; that is, the whole strength of my body shall bee bent vpon thy seruice. And againe, Esay 38.13 Lam. 3.4. Psal. 38.3. Psal. 34.20. Psal. 42.10. Lam. 1 13. Iob 20.21. Doct. Great mis­chief com­meth of the euils of misgouer­ned health Iob 20.11. Esay 51.8. Simil. He hath bruised all my bones as a Lyon, and all my bones are out of ioynt, and there is no peace in my bones: And God keepeth all their bones, and while my bones are broken: and send a fire in my bones: and thy bones shall be filled with the sins of thy youth.

Obserue first out of this place, what a mis­gouerned health bringeth to man; it de­stroyeth our nature, our pleasure becommeth our displeasure. Our old bones inherit the sinnes of our youth; which haue wasted and consumed vs, as the moth doth the garment. The poyson and venome of the Aspe is re­ceiued with great sweetnesse, but it ouercom­meth the body by destroying man. So is sinne. Can there bee a rush growe without water, or sicknesse where there is no sinne? Iob. 8.11. Search downe to the bottome of thine heart, and thou shalt finde the fountaine of the euill [Page 36]to be within thee, that thou maist purge it by vnfained repentance.

Next consider, Doctr. The bestre­medie a­gaind dis­eases, is to goe vnto the Lord. 2 Kin. 20.2. Ʋse. How God cures sin. Simil. that as this his ficknesse comes from God, so he turnes to him for re­medie. Diseases are Gods arrowes shot by his owne hand; why should we not then with Ezekiah turne to the wall, and mourne to him that he may helpe vs? For so skilfully deales the Lord with vs, that hee cures our sinnes by our diseases and visitations, albeit they spring out of sinne; as Physitians doe, curing the sting of the Serpent, by the ashes of the dead Serpent: so by the bud and fruit of sinne he cures sinne; and God is so infinite­ly wise, that he applies that kinde of disease to his patient which is fittest for such a sinne. And indeed as there be monstrous sins fallen forth in this ourage, Monstrous sinnes pro­duce vn­wonted sicknesses. which the former ages knew not; so likewise hath the Lord punished them with vnwonted sicknesses vpon mens bodies, whose nature Galen, Hippocrates, or the best Physitians haue neuer yet discouered. And therfore the Lord remoue from vs these sinnes, Cause of diseases. 1. The con­tempt of the Gospel. 2 Apostasie from Gods truth. that he may take from vs these iudge­ments, but namely the contempt of the Gos­pell, Word and Sacraments (for which many are tyed to the bed of sicknesse) and this abo­minable Apostasie from Gods truth to Ido­latrie, [Page 37]which God is like to punish fearefully by desertion.

The word meaneth not onely a troubling, but also a trembling.Marke finally, that the word according to the Originall, signifieth not only a troubling or obstupifying, but also a shaking or trem­bling, of which the Poet saith,

That is, The cold trembling ran thorow the deepest bones. This teacheth vs, Vse. The force of sin will shake our strongest parts. that sinne can shake the strongest part we haue, for if our bones were stones and mountaines, yet if sinne sease on them it would shake them asunder.

VERSE 3. Ʋers. 3 My soule also is sore troubled: but Lord how long wilt thon delay?

Doctr. 1 NOw he expounds the other part of his sorrow, which is a Spirituall dis­ease, the troubles of Conscience, Spirituall trouble greater than tem­porall. Reason. farre greater, yea and more importable than the other: for as the soule is a more sub­till and Spirituall substance, beginner of all life and motion in man, it must feele the selfe more when it is troubled and wounded, I will therefore by the help of God intreat here [Page 38]about the trouble of Conscience, and deduce it in all particulars, that if it please God at any time to waken your conscience, ye may haue remedie in time to pacifie it.

Doctr. Yokefel­lowes in sin, yoke­fellowes in punishmēt. My soule:] Yokefellowes in sinne are yokefellowes in paine; the soule is punished for informing, the body for performing, and as both the informer and performer, the cause and the instrument, so shall the stirrer vp of sinne and executer be punished.

That man hath a soule.But here appeares first, that as a man hath a body, so likewise hath he a soule, and as the one is pained, so likewise is the other. And yet (alas) there are many who thinke they haue not a soule. There were Sadduces who denied that there were spirits, Two sorts of Saddu­ces. Psal. 14.2. these were Sadduces by prosession, but this Age hath the like by action. The wicked haue said in their heart, there is not a God: and therefore seeing the soule sinneth, Vnlawfull pleasures bring law­ful paines. of necessitie; the vnlawfull pleasures thereof must be punished with law­full paines: for it is better to suffer a short and momentanie tribulation in this world to sub­due sinne in vs, than to vnder-lie eternall pu­nishment of the soule in hels fire.

How to know whē the soule is at true peace with Ged.But before wee can speake of the trouble of the soule, let vs finde out, when the soule is in a good constitution and at peace. The [Page 39]peace of the soule, is the tranquilitie of the minde vpon the assurance of Gods fauour in Christ: Being therefore iustifyed by faith, Rom. 5.1. we haue peace with God in Christ Iesus. Grace begins and brings peace, and therefore these two are alwaies conioyned, Rom. 1.7. Grace and peace from God the Father. Let no man thinke to get that peace that passeth vnderstanding, Phil. 4.7. but by Gods free mercie and forgiuenesse of sinnes. But there be many that cry peace, peace, 2 King. 9.18, 19. and say vnto the Lord (as Ioram said to Iehu) Is there peace? To whom he shall answer, What hast thou to doe with peace? and as there is a great and apparant similitude be­tweene sleeping and swouning, Similitude of true and false peace the senses being then both closed: yet is there great contrarietie, the one being the messenger of life, the other of death; So is there bewixt the peace of the godly like a refreshing sleepe, and the counterfeit securitie of the wicked leading them to eternall paine with the rich Glutton: Luk. 16.23. so their peace is worse than any warre that euer was. Ionah was sleeping when the tempest was raging, Ionah 1. [...]. and the waues were ouerwhelming the ship; so men are in securitie when God is pursuing them in his iudgements: It were good we were wakened in time. Simil. Party gold hath a similitude with [Page 40]true gold; Tokens to know peace from secu­ritie. 1. Token. so securitie a great appearance of true peace. But by these tokens yee may dis­cerne the one from the other.

First, consider who made thy peace with God, 1. Token. was it thy Peace-maker Iesus Christ? or is thy agreement made by any creature? or trusts thou by thy merits to be at one with God? all things in heauen or in earth are re­conciled by his bloud; Ro. 5.9, 10. Luk. 3.22. He is Gods well belo­ued Sonne in whom he is well pleased. He is the authour and finisher of our faith. Heb. 12.2. He hath broken the partition wall. He hath brought peace to them that are farre and neere. Eph. 2.17. 2 Thes. 3.16 Hee is the God and Lord of peace, Heb. 7.2. the King of Salem, by whom the Saints sought peace. The Virgin called him God and Sauiour. Luke 1.47. Rom 1.8. And Paul saith, I thanke God through Iesus Christ. And Peter, To whom should we goe? thou hast the words of eter­nall life. Iohn 6.68. And Iohn, If any man sinne we haue an Aduocate. I Iohn 2.1. Why then should we seeke re­conciliation by them who could not pur­chase it to themselues but by him, and sen­deth vs to him in all their writs? Hypocrites, Pharisees, would yee extoll the seruant with disgrace of his Master, seeking not his ho­nour, but your owne gaine? God helpe the poore Papist, who seeketh lying vanities, for­saking Gods mercies.

Next, thou must obserue the forme how thy peace was wrought, for if thou hast got­ten peace to thy conscience, first, no doubt thou hast found a warfare, and a battell, the flesh rebelling against the spirit, nature against grace: Esau and Iacob must striue together in the belly of Rebecca, Gen. 25.22, 23 and after a mighty com­bat the elder serued the younger. The Israe­lites found peace, but after many and sharpe battels, with much shedding of their bloud. First you must see Hell, then Heauen. Repent, saith Iohn Baptist, and then he addeth, Math. 3.2. for the kingdome of Heauen is at hand: we must first come to the Mount Sinai, Exod. 19.14, &c. where the sound of the thunder, earth-quake, lightnings, smoake, and other such like things are, and then to Mount Sion, the New Ierusalem, Deut. 4.48. Reuel. 3.12. the Vision of Peace: for if yee see not God first in the throne of his Iustice, yee will neuer see him on the throne of his mercy. The deuils rocking. The deuill Reprobates in a cradle, and lets them neuer see hell till they be in it, 2 King 6.20, &c. as the Prophet led the Aramites into the midst of Samaria, before their eyes were opened, and they knew where they were.

Thirdly, 3. Token. remember what was the instru­ment by which peace was wrought in thy conscience.

There is no instrument vnder heauen that can bring peace, but the word of God con­ueyed by the mouth of his seruants, of which is said, Esay 52.7. & Nahum 1.15. & Rom. 10.15. O how beautifull are the feet of those who bring the glad tidings of peace: it is the Gospell of peace, the instrument of reconciliation, he giueth by their hand, the wand of Peace, by which the King receiues thee in his fauour. Yee who contemne the word and the Mini­sters thereof, thinke yee to get peace, but by them? Christ commanded his Apostles to what-euer house they come, leaue their peace there; Matth. 10.13, &c. and if the Sonne of peace be in that house, their peace shall abide; if not, depart. Gods seruant euer bringeth peace with him, and reconciles men with God, with men, with heauen, with earth: therefore welcome him to thy house, as thou wouldst welcome his Master. Matt. 10.40. He that receiues you receiues me. O gracelesse generation of men, who dislike Gods seruants, and gladly would welcome this deuill comming by Iesuits.

Finally, 4. Token. try how thou hast entertained that peace: if it be truly purchased, thou wilt vse all the meanes thou canst to nourish it, and what-euer may breake it, Sin brea­keth peace with God. that thou wilt eschew, which is namely sinne, which for this cause thou wilt flie, and auoid, both in [Page 43]thought, word and deed, wherein thou maist offend Gods diuine Maiestie, imitating there­in the example of those who once haue felt a dint of the wrath of their Prince, and being reconciled to him, will be loth to offend him againe: Simil. So thou once being at peace with God, labour to eschew all occasions whereby thou mayest displease him. And thus much concerning the peace of the soule.

Now let vs see how it may be disquieted, Disquioted soule not worst, in the meane time considering with our selues, that sometime the soule when it is disquieted, is not in worse case with God, but he maketh it to be like the poole of Bethesda, Iohn 5.1. which be­ing troubled by the Angell was a present re­medie vnto such as were cast thereinto: euen so the poole of the conscience being trou­bled, God oftentimes cureth the man who is cast into that trouble; and therefore no man ought to thinke the worse of any Christian who is thus handled.

The true trouble of Conscience is made by Gods goodnesse to his children, Trouble of conscience a medicine to purge the soule from sin a singular medicine to purge their soule which is disqui­eted: for euen as in the naturall constitution of mans body, when the corrupt humours striue to extinguish the naturall power of his life, and doe trouble his stomacke maruel­lously, [Page 44]the Physitian to help nature for expel­ling of those humours, giueth the Patient me­dicine, which with great a doe & molestation of the person in the end bringeth health. So when sin and grace are combating in the con­science, Simil. God out of that trouble maruellously bringeth and vnexpected health. This trou­ble of con­science is not a mark of a repro­bate. Neither must men thinke trouble of Conscience to be a marke of a reprobate, but rather of one, whose conscience is so tender and thin-skinned and strait, that it can abide nothing which separa­teth God from it: like as a most louing wife who is so far addicted to please her husband, that she can abide nothing, no not in her very looke to offend him, and that the change of his countenance is very death vnto her, his absence hell; so it is the greatest trouble that euer a man can feele in this world, to be put vpon the racke of Gods anger, yea and most represents the paine of hell, which made Solo­mon say, Pro. 18.14. But a troubled spirit who can beare?

There be many things which trouble the soule (which is not the trouble of conscience; Trouble of soule is not alwayes trouble of conscience. for then properly the soule must be troubled with some spirituall cause) for oftentimes be­cause of its coniunction with the bodie, it is affected with the miseries thereof, and name­ly with these foure.

First, the soule is pined pitifully with the care of these worldly things, 4. Things which trou­ble the soule, with their reme­dies. which tur­moyle her night and day, that shee can get no rest; for which cause our Sauiour calleth them thornie cares (because they pricke men through the heart) and so oft forewarneth men, 1. Worldly cares. Luk. 21.34. that they be not vexed therewith: if these men who had this excessiue care were troubled in conscience, I thinke the world would be full of them. Indeed I thinke ouer­great care which is Auarice, as it is the root of all euill; so when thy conscience shall be once stirred, it will become thy greatest tor­ment, so that thou shalt loath those riches which before thou louedst. Remedie. Marke of repentance Luk. 10.42. Therefore let all your care be drawne to seeke that onething, how ye may serue and seeke God, and eschew sinne, which is one of the marks of true re­pentance.

The second thing which troubleth the Soule is Anger, 2. Trouble Anger. which is like a fire burning it vp, which if it continue will consume it. This is a most dangerous euill, of which Iob saith, Anger killeth the foole, and Enuie the idiot. Iob 5.2. For remedie against it, it is best to embrace Dauids and Pauls exhortation, Remedie. Psal. 4.5 & Ephes. 4.25. Be angry and sinne not: and this yee may doe, if all your anger be conuerted against sinne.

The third is Sorrow, 3. Trouble Sorrow. which is a passion wearying the Soule, and pressing it downe, contracted of some worldy losses, of goods and children; and yet this is not the trouble of which I speake. Remedie. But to remedie this, it is good that all our sorrowes may be for sin and the offence done to God.

And lastly, 4. Trouble Feare. feare shakes the soule as an earth quake, when it is afraid for any corpo­rall danger, Psal. 53.5. Prou. 28.1. of whom it is said, The wicked are smitten with feare, and flee when none are pursu­ing them. The reme­die. But to amend this, it is requisite that our feares be reduced to this principall feare, that we feare to offend God, and this feare will free vs from all our feares.

The trouble of conscience then commeth only for sin, How the trouble of conscience commeth. and for the absence of God from the soule (for when he is present, it can see no sin) his presence is as the Sun-beames chasing away the clouds of our sins, but when he ob­scures himselfe, then the soule sees her sinnes, and perceiues and feeles him absent: out of which two ariseth that which wee call the trouble of conscience, which is a felt desertion of God, What the trouble of conscience is. wherein the creature by a spirituall eclipse seeth not the Creator in the mirror of the Gospell, neither thinks that his promises appertaine to them, neither findes God hea­ring [Page 47]their prayers, neither feeles comfort in the Word and Sacraments, neither findes God blessing him in his actions, but as a man left to himselfe, and a prey to the Deuill, ex­cept God support him. He sees the heauen as a fire aboue him, and hell as an open gulfe be­neath him, men and Angels his enemies, and the deuds his burials. Behold in what a case this man is in, Simil. euen as a childe left in the wil­dernesse by his parents, to be a prey to wilde beasts, so is a soule deserted of God.

But because I haue spoken at great length of the trouble of Conscience it selfe, of her causes and ends, of her diseases and remedies in my booke of Meditations on the seuen dayes, I referre the Reader thereto, not wil­ling to vse any repetition.

But Lord how long:] Now yee haue heard both the corporall diseases of Dauid, and spi­rituall, that as his body and soule mutually sinned, so both were mutually pained, and both againe cured, albeit not so soone as Da­uid desired, and therefore longing for the Lords presence he subioynes; But Lord how long wilt thou delay? A troubled heart hath abrupt speeches to God. Which is an abrupt inter­rogation, when through the vehemencie of his perturbation he curreth his speech; which the Orators by a figure call Aposiopesis, when [Page 48]men cannot vtter clearely and fully their minde, through the greatnesse of their griefe. The like whereof we haue in the 13 Psalme, How long wilt thou forget me, O Lord; for euer? and, Psal. 79.5. & 89.46. Lord how long wilt thou be angry, for euer? and, Lord how long wilt thou hide thy selfe, for euer? Habak. 1.2. O Lord, how long shall I cry, and thou wilt not heare? And the soules that were vnder the Altar slaine for the testimonie of the truth, cry, Reuel. 6.10 How long Lord, holy and true, &c. Out of this we haue these three things to obserue.

Doctr. An appoin­ted time set by God for the end of our crosses.First, that there is an appointed time, which God hath measured for the crosses of all his children, before which time they shall not be deliuered, and for which they must patiently attend, not thinking to prescribe times to God for their deliuerie, or limit the holy One of Israel. Exo. 12.40. The Israelites remained in Aegypt till the complete number of 400 yeares were accomplished. Ps. 115.18. Ioseph was three yeares and more in the prison, till the appointed time of his deliuerie came. The Iewes remained 70. yeares in Babylon. Dan. 9.2. Simil. So that euen as a Physi­tian appointeth certaine times to the Patient, both wherein he must fast, and be dieted, and wherein he must take recreation: So God knoweth the conuenient times both of our humiliation and exaltation.

The impa­tience [...]f our nature vnder the crosse.Next, ye see the impatience of our nature, in our miseries, our flesh still rebelling against the Spirit, which oftentimes forgetteth i [...] selfe so farre, that it will enter in reasoning with God, and quarrelling with him, as we may reade of Iob, Ionas, &c. and here also of David.

Thirdly, albeit the Lord delay his com­ming to releene his Saints, yet hath he great cause if wee could ponder it: for when wee were in the heat of our sinnes, many times he cryed by the mouth of his Prophets and Ser­uants, Our iust recompēce from God. O fooles! how long will you continue in your folly? and we would not heare; and therefore, when we are in the heat of our pains, thinking long, yea euery day a year till we be deliuered, let vs consider with our selues the just dealing of God with vs, that as he cried and we would not heare; so now we cry, & he will not heare.

VERSE 4. Returne ô Lord: deliuer my soule: saue me for thy mercies sake.

DAVID before hath vsed some arguments to moue the Lord to deliuer him from his present troubles: the first whereof was ta­ken from his infirmitie; the next, from Gods mercies, hauing an obiect before them, his [Page 50]miseries. Now he goes forward in a repetition of his request, desiring God to returne to him.

Returne ô Lord.] These words presuppose that in his tentation God was alienated from him, Simil. and went his way: as when a Physitian goeth from his patient. And againe, that he had felt Gods presence sensibly before this his absence, not that God indeed at any time vseth to absent himselfe from his elect, but to their conception and iudgement he seemeth to do so, when they feele not the tokens of his presence at some time, for their humiliation; as the Sunne goeth not out of the firmament, Simil. suppose he be obscured by the clouds ouer­casting, or some other impediments naturall. So albeit the clouds of our sinnes and miseries hide the faire shining face of God from vs, yet he wil pierce thorow, & dissipate these clouds and shine clearly vpon vs in his owne appoin­ted time. How God is said to returne. God is said to returne to vs, not by change of place, for he is in all places, but by the dispensation of his gratious prouidence, and a declaration of his new mercies and be­nefits toward vs. Such a returning God pro­mised to Abraham, Gen. 18.10 I will certainly come againe vnto thee according to the time of life, and lo, Sa­rah thy wife shall haue a sonne. So he promised to returne to the Israelites to doe them good, Ier. 32.40. [Page 51]and he will turne againe and haue compassion vpon vs: and, Ier. 12.15. returne vnto me, Zach. 1.3. and I will returne vnto you. And Iames the brother of our Lord, Acts 15.16. bringeth further a sentence out of the 9 of Amos, After these things I shall returne, & restore the Taberuacle of Dauid. Therefore as Dauid hath lamented the absence of God in the former verse, in this he desireth a signe of his presence to be giuen to him. Herein stands our happinesse, if God looke fauorably vpon vs, for then all things prosper well in our hand.

But because I haue spoken largely of the presence and absence of God from the soule, in my Booke on the seauen words which our Lord spake on the Crosse, and namely vpon the fift word, My God, my God, why hast thou forsaken me? whither I referre the Reader who is desirous to vnderstand any more of this subiect.

Desperate dangers get com­fortable re­medies. Deliuer my soule.] This clearly declareth that Dauid hath beene in some extreame dan­gers both of his spirituall and corporall ene­mies, from which he could not be deliuered, but by the mighty hand of God, who beho­ued to doe violence to his enemies, euen as Dauid himselfe deliuered his fathers sheepe from the clawes of the Lion, 1 Sam. 17.34. and pawes of the [Page 52]Beare, and smote them both. So it is miracu­lous to consider in how desperate perils and dangers good men will be cast, wherein no doubt they would perish, if they were not supported by the mighty hand of God. Doctr. Saluation onely be­longeth to God. Ob­serue farther, that it lyeth not in the power of any man to deliuer himselfe, for saluation onely belongeth to the Lord, yea, whether hee worke our deliuery mediately or immediatly, alwaies he is to be praised.

The reason why Ieho­uah so of­ten named.I finde that the name of Iehouah is fiue times mentioned in this prayer, which is emphati­cally done, being a great testimony of the cer­tainty of his knowledge, that hee knew assu­redly vpon whom he called, not vpon an vn­knowne God, but vpon him who manifested himselfe to Moses vnder the name of Iehouah, Exod. 6. whereby his faith was greatly strengthened, hauing assurance of deliuery by him who onely is, and giues being to others, & makes his promises to be extant; and the sweet name of Iehouah is so comfortable to a Christian, that in the middest of dangers, yea at deaths doore, Pauls de­fire & Da­uids con­ce [...]ing lice & death reconciled. it will not onely temper the bitternesse of affl [...]ctions, but also quite take them away.

Saue me:] This ingemination of his praier, to be deliuered from death, would presuppose that Dauid was ouer-much afraid of death, [Page 53]when as the faithfull should not loue this life ouermuch, neither feare death aboue measure, but ought to say with the Apostle Paul, Phil. 1.23. I de­sire to be dissolued and be with Christ. And a­gain, My life is not deare to me, that I may finish my race with gladnesse: as also when Agabus prophecied of his bonds, the faithfull of Cae­sarea requesting him not to goe to Ierusalem, answered; Acts 21.13 What doe ye weeping and breaking my heart, for I am not onely ready to be bound, but al­so to dye at Ierusalem? I answer. Dauid desired the continuation of his life to settle the king­dome in Solomons person, that the promises of God might be confirmed, and that himselfe might haue longer space to giue better proofe of his repentance and seruice of God. Paul a­gaine by his death knew that he should glori­fie God more, and edifie his Church: so then it is lawfull either to seeke life or death, proui­ding vve seeke after Gods honour, and to the end that Christ may be to vs in life, and in death, aduantage.

Mercy ex­cludes me­rit. For thy mercies sake:] In the duplication of his suite, that the Lord would saue him both in body and soule, he leanes vpon his first ground, that is, the mercies of God, he renounceth his owne merits, and onely takes him to Gods mercy, which Bellarmine [Page 54]writing vpon this place, (though slenderly, and not beseeming such a Scholler) doth con­fesse, albeit against himselfe in his controuer­ted places De iustifi­catione & de meriti [...] operum, O magna ve­ritatis vis.; O the great power of the truth. It behoueth a lyar to be mindfull, for that Iesuit hath contradicted himselfe in many places, which is euidently knowne to the whole world: as also, he lets vs see the absurditie of the Papists, who in the decree of the Councell of Trent in the Romane Breuiary, printed at the command of Pius Quintus, at Antuerpe, 1594. saith, Maria mater gratiae, mater miseri­cordiae, tu nos ab hoste protege, & hora mortis sus­cipe: that is, O Mary the mother of grace, the mother of mercy, protect thou vs from out enemies, and receiue vs at the houre of death.

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

The third argument taken from t [...]e [...]d of his d [...]s [...]e to liue, to praise God FOr in death:] The third argument by which hee would moue the Lord to deli­uer him, is taken from the end of his sute, to wit, that he may praise God: this he doth illu­strate by the contraries, If I dye, I shall not re­member thee nor praise thee, therefore let me liue [Page 55]that I may doe it. Bellarmine and Lorinus, two Iesuits, doe expound this, not of temporall death, which Dauid feared, but of eternall death, warranting themselues by men of their owne sect, such as Bonauenture, Lyranus, Hugo Cardinalis, Campensis, Leo Papa, Cassiodorus, and the rest of that Order, who against Scrip­ture, Conscience, Grammer, Logicke, Nature and Sense, haue peruerted and throwne the word of God, yea being blinded themselues, they wilfully study to blind others. For there are sundry places of Scripture, specially in the Psalmes, which cleare his minde in this mat­ter, and in which he expounds himselfe, and what hee meaneth by this death, and this [...] Reade the thirtieth Psalme and the ninth verse, What profit is there in my bloud, when I goe downe to the pit? shall the dust giue thankes vnto thee? or shall it declare thy truth▪ Lyranus and Bellarmine vpon this place can­not deny, but that here is to be ment of a cor­porall death, for there is no dust in hell So likewise Psal. 88.10. Wilt thou shew a miracle to the dead, or shall the dead rise and praise thee? SELAH. shall thy louing kindnesse be declared in the graue, or thy faithfulnesse in destruction? shall thy woudrous workes be knowne in the darke, and thy righteousnesse in the land of obliuion? [Page 56]Bellarmine in expounding these questions, takes them to be meant of a temporall death, which here he denyes, albeit that graues be of dead bodies, but not of dead soules.

But to confirme his opinion, hee bringeth in the 38. of Isaias, vers. 18. For the graue cannot confesse thee, Death cannot praise thee: they that goe downe to the pit cannot hope for thy truth. As also the 115. Psalme, vers. 17. The dead praise not the Lord, neyther any that goe downe to the place of silence. For the dead in body, when they lacke the senses of their body, doe not any longer enioy earthly be­nefits, yea, they liue not according to the flesh, they praise not God with a corporall mouth, neyther yet giue him thankes for earthly things: and this interpretation hee giueth to these places, albeit after hee would interpret it of hell, to maintaine his heresie, and deceiue poore ignorants: for wee know that mens bodies goe not downe to hell be­fore the resurrection. In like manner expoun­ding t [...]e seuenteenth verse of the hundred & eighteenth Psalme, I shall not dye, but liue and show the workes of God, hee inclineth to our iudgement, and onely thinketh it to be meant of temporall death. So then yee may see vp­on what little ground by their owne confes­sion, [Page 57]this Psalme is ordained by the Councell of Trent, to be sung for the soules that are in Purgatory.

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

It is to be answered, Answer. that their bodies can­not remember him seeing they haue no sense nor reason, and he speaketh onely of a part, for our soules will both remember him and praise him.

Next, Obiect. 2 how this place agreeth with the six­teenth of Luke, the 27. and 28. verses, where the rich glutton desired Abraham to send some from the dead to his fiue brethren, to aduertise them of the paines of Hell?

Yee shall know that this is a plaine Allego­rie, Answer. neyther yet this his desire was a part of God [...] honour▪ because he seeketh that vvhich is contrary to Gods will. For it is his will that they should heare Moses and the Prophets, but not that hee should send one from the dead to teach them.

Finally, how this place agreeth with that, Philip. 2.10. That at the name of Iesus euery knee should bow, both of things in heauen, and things in earth▪ and things vnder the earth? It is to be vnderstood that this is spoken al­legorically, [Page 58]and the meaning thereof is, that all creatures shall acknowledge his power and authoritie, but not that these that are in hea­uen, or vnder the earth, haue knees where­with to bow.

Vse. While we liue praise God in our bodies.Now let vs make our vse and profit of this matter, and learne by this argument, that while we are in this world we keepe in thank­full remembrance the benefits which God hath giuen vs: for if we be remoued by death, we shall praise him no more with our bodies, and therefore while we are in the world, let vs pray to God that wee neuer liue an houre longer, than that houre wherein we may be praysing our Lord, eyther in our thoughts and meditations, or in our speeches and com­munications, or in our actions.

A necessity of death.Concerning death: Consider first, that there is a necessitie of death laid vpon al flesh, wise men and fools, Kings and Prophets, &c. neyther the grandure of the King, nor holi­nesse of the Prophet can exempt them from death.

Death in­terrupteth Gods ser­uice.Next, that it interrupts the seruice and praise of God, as it destroyes mans nature, al­beit it interrupteth it onely for a time, and in a part; the soule in the meane time praysing God vnder the Altar, till that both soule and [Page 59]body meet together, and praise him world without end.

Lawfull to craue con­tinuance of our life:Thirdly, that it is lawfull to craue the con­tinuance of our life, to the end that wee may praise God. Would we desire the continuance of our life, that we may continue in sin, God forbid. Likewise wee may desire death, not for being weary of temporall paine, or feare of shame; but with the Apostle, that we may be dissolued and be with Christ, and be freed of the burthen of sinne by our death. Yet in both our desires let vs submit our selues to the good pleasure of God, and say with our Sa­uiour, Thy will be done, not as I will, Luke 22.42 but as thou wilt.

Fourthly, wee see in his sicknesse he seekes the continuation of his life at Gods hands, who hath the issues of death in his will, and would teach vs, 2 Chron, 16.12. 2 King. 1.2 neyther with Aza to put our trust in the Physitians, neyther with Aha­ziah to goe aske counsell at Beelzebub; but with good Hezekiah turne to the wall, 2 Kin. 20.2, and beg the prorogation of our life with Dauid from God.

Difference betweene the de [...]re of the god­ly & wickedFinally, ve see what shall be the difference betweene the desire of the godly and the wic­ked, in their contrary desires of the continua­tion of their life: for the wicked being tyed to [Page 60]the bed of sicknesse, craue longer life, to the end they may enioy their riches longer, and vse, or rather abuse them: in the meane time neuer conceiuing or nourishing an hope of ce­lestiall good things. But the godly, that they may record fruitfully the praises of God in the congregation of the righteous, and preach out his praises: besides, that the feare of death is in the reprobates, because they see by it an end put to all their earthly felicities, whereas the Elect of God feare it, because by it they are drawne from among men, with whom they might haue magnified the name of God. If ye desire to reade any more of this subiect, reade the forenamed booke of Meditations, in the Meditation of death.

VERSE 6. I fainted in my mourning: I cause my bed euery night to swimme, and water my couch with my teares.

THis argument is taken from the person of the Supplicant, which is set downe by hyperbolique Metaphors, The great­nesse. expressing his great wearinesse, his teares, and mourning, his sobs and sighing; The place. the place wherin he mourned, his bed; the measure, swimming and watering of [Page 61]the same; the time, all the night; The time. The adiūct. the adiunct thereof, the dimnesse of his eyes, vers. 8. and the obiect of his sorrow, his enemies, or rather Gods enemies.

I fainted.] It may seeme a maruellous change in Dauid, who was a man of such magnitude of minde, to bee so farre deiected and cast downe, whereas hee preuailed against Goliah, against the Lyon and the Beare through forti­tude and magnanimitie, and now hee is sob­bing, sighing and weeping as a childe. It is ano­ther thing to haue to doe with creatures, than with the Crea­tor. But ye must vnderstand that he hath to doe with di­uers persons: when men and beasts are his opposites, then hee is more then a conqueror, but when hee hath to doe with God against whom he sinned, then hee is lesse then no­thing.

Contrition the first step of re­pentance.First, he saith (as the word beares by all In­terpreters) he sighed or sobbed, which is the first degree of repentance, for inward contrition in the heart must precede all the outward signes of repentance, and is most acceptable to God, because it is secret, and onely knowne to him­selfe. And herein shall a Christian try and di­scerne himselfe, A perfect tryall of a reformed heart. if there neuer passe a secret co­gitation of his minde, which is not accompa­nied with a sob vnto God. Hezekiah said hee mourned like a Doue, Isay 38.14▪ and chattered like a Swal­low. [Page 62]Moses spake nothing by his voyce, Exo. 14.15 and the Lord said, 1 Sam. 1.13 Why cryest thou? Anna her lips mo­ued, but her voyce was not heard. God regards not words but thoughts.

Doctr. Sobs and sighes are best sacri­fices.Next, yee see that sobs and sighes are more acceptable to God, than any seruice wee can doe to him: and in these Dauid wearied him­selfe for his sinnes, taking such paines in cha­stising himselfe, and (as the Papists translate it) he labored in his sobbing to humble both his soule and his body: whereby wee should learne, that this is the most profitable labour, when we can worke vpon a rebellious heart, to subdue all our affections to the obedience of God, and mortification of the same.

Vse. We should take paines with our hearts.This should make vs ashamed that we can take paines vpon any thing, but not vpon our owne heart: we will weary our selues vpon a­ny earthly vanitie or pleasure, but we are wea­ried of the seruice of our God, yea, euen of the smallest point of repentance and humiliation before God. We cannot spend our selues bet­ter (since we must be spent vpon something) than vpon that principall part of his seruice, which hee liketh best, that is, in chastising of our body, and mortification of our affections: for it is said, Isai. 57.15. Vpon whom shall the Spirit of the Lord rest? Ʋpon a contrite heart. Therefore wo [Page 63]bee to those that weary themselues in the workes of sinne, and adde drunkennes to thirst, Vse Wo to such as weary thēselues in the workes of sinne. Isai. [...].11. and can neuer be satisfied, nor goe to their bed till they haue accomplished some wickednesse.

In my mourning:] First, he sighed and sob­bed for his sinne, and now hee mourneth for the same. Looke whereunto our follies tend? The pleasures of sinne euer end in displeasure, for which either we must of necessity mourne in this life, or eternally in the life to come. True it is, that the reprobate, as also naturall and vnregenerate men shall poure forth many thousand teares, for the plagues and iudge­ments which God layeth vpon them, which are but the fore-runners and beginnings of their euerlasting mourning in hell: but the mourning of the Elect preuenteth many sor­rowes which would befall them; so, Doctr. Mourning for sin will keep vs frō many other mournings Exo. 12.30. if wee haue grace to mourne for sinne, it will keepe vs from many other mournings. The Egyp­tians had an vniuersall mourning thorow all their houses at the slaughter of their first borne; but if they had mourned for the wrong done to the Israelites, they needed not to haue mourned for the plague that came vpon themselues.

The mea­sure of the mourning. I caused my bed swimme:] The measure of his mourning is expressed by the washing and [Page 64]swimming of his bed with teares, which in­deed is an hyperbolique speech, and doth ex­presse vnto vs the vehemency and greatnesse of his griefe, and that he did not esteeme light of his sinne, Note. yea, I may affirme neuer had man greater displeasure for so short a pleasure, as had Dauid: neyther was he in worse case with God, but rather the multitude of his teares were as many seales of Gods fauour towards him, and of the remission of his sinnes: show­ers be better then dewes, Vse yet it is sufficient if God at least hath bedewed our hearts, & hath giuen vs some signes of a penitent heart: if wee haue not riuers of waters to poure forth with Dauid, neyther fountaines flowing with the Magdalen, Luke 7.38. Ie [...]. 9.1. Luk 22 62. Let vs la­ment that we cannot mourne. Mat 9.21. Iohn 20▪ 27 Doctr. God regar­deth not the quanti­ty but qua­lity of our repentance Doctr. The place of our sin should be the place of our re­pentance. Gen▪ 3.6. Luk. 22.44. Psal. 4.4. Amos 6.4. nor wi [...]h Ieremy desire a foun­taine to be in our head, nor with Peter weepe bitrerly, it will be sufficient if we lament, that we cannot lament; and mourne that we can­not mourne; yea, if we haue the smallest sobs of sorrow and teares of compunction, it they be true and not counterfet, they will make vs acceptable to God: for as the woman with the bloudy issue that touched the hemme of Christs garment, was no lesse welcome to Christ than Thomas who put his fingers in the print of the nailes. So God looketh not at the quantity, but the sincerity of thy repentance.

My bed:] The place of his sinne is the place of his repentance, and so it should be, yea, when we behold the place where wee haue offended, wee should be pricked in the heart, and there againe craue him pardon. As Adam sinned in the garden, and Christ sweat bloudy teares in the garden; Examine your hearts vpon your beds, and conuert vnto the Lord; and whereas yee haue stretched forth your selues vpon your bed to deuise euill things, Repent there, and make them Sanctuaries to God. Sanctifie by teares euery place which ye haue polluted by sinne: Vse. And let vs seeke Christ Iesus in our bed, with the Spouse in the Canticles, who saith, Cant. 3.1. In my bed by night I sought him whom my soule loued.

Euery night: Doctr. One hours sinne may bring ma­ny nights of paine. Ʋse.] So one houres sinne hath brought many nights paine, it may bee done in one houre, which cannot bee amended in all our life. Learne therefore in time to be care­full, and fall not into that ditch, out of which hardly can ye bee freed. How easie is it for a man to fall into a pit, but with what difficul­tie is he deliuered there-from?

Beware therefore in time I pray you. Adam fell in such a pit by one sinne, out of which he could neuer release himselfe. What shall I say to such of you as spend all the night in [Page 66]riot, and drunkennesse, and whoredome, and cardes, and such abhominable follies? It is Gods iudgement if ye be brought to doe penance as many nights in the bed of sick­nesse, that your feet may be put in the stocks, and yee bee tied to your bed by the cords of sicknesse, as ye went away riotously with the wild As [...]e, Ier. 2.24. till ye were taken in your Mo [...]e [...]h, and yee be brought to repent in your bed, whe [...]e ye would not at your boord, and bee forced [...]o learne a lesson in Babel, where yee would not in S [...]on.

As the night is secret, Note. so should the worke of thy repentance be; Repent [...]hou secretly that the Lord may reward thee openly.

Euery night: Doctr. Repen [...]ā [...]e should bee constant. Doctr. Tea [...]es good pur­gations to expell sin.] Marke here, that repentance should be constant, not one night▪ but euery night.

And water my couch with my teares.] Teares are good purgations wherewith the Lord doth expell the noisome humours of our cor­ruptions (as the Physitian giueth medicine to purge the humours of his patient) and albeit they seeme bitter and sower for the season, yet afterward they bring forth most sweet and comfortable fruits of righteousnesse, when it please [...]h God to breake vp that fountaine in a mans heart, and breake thorow the rocke [Page 67]of induration, then that exercise of repen­tance and mou [...]ning is so delightfull to a Christian soule, that there is no exercise of his religion which will content him and giue satisfaction to his poore soule, if it be not s [...]a­soned with some sorrow and mourning for his sinnes: which made Saint Angustine to affirme in many places, that it was nor p [...]ssi­ble, that repentance could bee for grieuous sinnes, which was dry, and not watred with many teares. It is no [...] seemly to a King to weep for his owne priuate calamities, le [...]t he might seeme to be cast downe from his courage; but nothing more royall then to mourne for the offence of the King of Kings.

what force tears h [...]ue with God.Finally, ye shall marke in this place, what force teares haue with God, that they can blot out the multitude of iniquities: For if Alex­ander being informed of many odious crimes giuen vp by Antipater against his mother, an­swered that one mothers teare might blot many papers: Simil. So must wee perswade our selues, that we being the children of God, al­beit grieuous accusations be giuen against vs by our Anti-pater the deuill, yet one teare of our repentance will blot out all these accu­sations:

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

The fift ar­gument from the multitude of his ene­mies. MIne eyes are dimmed:] The fift ar­gument, from the multitude of his enemies, that are troubling him, when God is afflicting him; and his extraordinary feare, noted by a signe, dim­nesse of his eyes.

The eyes of man are made by God as two lights and windowes, by which he might be­hold his wondrous workes, and glorifie him in them, and by which he might see to direct all his actions with men. Psal. 8.3, 4. When I behold (saith Danid) the heauens, the worke of thine hands, (he gathers this out of his sight) the Moone and Starres which thou hast ordained; What is man that thou art mindfull of him? and the sonne of man that thou visitest him? The Lord for this end hath planted the eyes, but the deuill hath corrupted our soules, that hee maketh them instruments of wickednesse, in lusting by them euill things. 2 Sam. 2.2. Dauid saw Bathseba. The Israelites said of the golden Calfe, Behold the gods which brought you out of Aegypt: Exod. 32.4 a man sees the idoll, he bowes downe to it, he lusts [Page 69]after it; he sees his neighbours wife, and com­mits adulterie: for as Christ saith, Mat. 5.28. He that sees a woman and lusts after her, hath committed adultery in his heart already. Of which is said, 2 Pet. 2.14. their eyes are full of adultery. He sees his ene­mie with the eye of the Ba [...]ilisque or Coca­trice to murther him, Prou. 6.17. and this proud eye is one of the sixe things which the Lord abhor­reth: he seeth his neighbours goods to lust after them, as Achab did Naboths vineyard. 1 King. 21.1, 2. Prou. 23.6 There is an euill eye, of which Salomon saith, Eat not the bread of a man that hath an euill eye, he seeth finally to circumuent his neighbour: of which also Salomon, Pro. 10.10. Hee that winkes with his eye, meditates deceit; and so, many make these eyes which God hath giuen them, as it were two lighted candles to let them see to goe to hell: and for this God hath requited them, that seeing their minde was blinded by the lust of the eyes, the lust of the flesh, 1 Ioh. 2.16▪ and the pride of life; God hath sent sicknesse to debilitate these eyes which were so sharpe sighted in the deuils seruice, and their lust now shall cause them want the necessary sight of their body. Doctr. Sin blindes both soule and body. Pro. 23.29.

Sinne then blinds both body and soule. To whom commeth woe, blindnesse of eyes, &c. to him that sits long at wine. In the sicknesse [Page 70]thy sight is so darkned that thou who sawest thy neighbours wife, shalt now scarce know thy owne wise, they shall be blind who looke thorow the windowes: when God chastiseth man for his sinne, The right vse of our eyes. then he grow [...]h pale and woe. Out of this we haue some instructions.

Vse 1 First, that seeing God hath giuen vs the si [...]h [...] of our eyes, we should also make a coue­nant with them (as Iob did) That we beheld not a woman in vaine. Iob 31.1.

2 Next, that wee may learne to looke vp to heauen, and diligently ponder Gods workes with them: for when they are not well occu­pied in read [...]ng, beholding, and pondering good things, then the deuill will take occasi­on to abuse them other waies.

3 Thirdly, that thou wouldst remember that hee who planted the eye, Psal 94▪ 16 Reu 1.14. sees most cleer [...]ly himselfe, his eyes are like a flame of fire.

4 And finally, when thou findest thine eyes dimme, as thou must confesse the abuse of them, so thou must pray to God, that hee would [...]lluminate the eyes of thy minde to see his [...]e cy; Mat 5.8. Doct. Christians can neuer lacke ene­mies. for Blessed are the pure in spirit, for they shall see God.

Because of all mine enemies:] First yee see, the Church and her true members neuer can want enemies, either within or without, [Page 71]aboue, ben [...]ath, and about h [...]r; yea, how many children the deuill hath, let a Christian perswade himselfe, he hath as many aduersa­ries. And the Lord raiseth vp enemies against him for great and necessary causes. As f [...]rst, 1 to tr [...]e their patience. Secondly, 2 to exercise their armour wherewith hee hath furnished them, to wit, the sh [...]eld of faith, [...]ph. 6.16. Fo [...] what cause God raiseth ene­mies [...] ­gainst vs. the sword of the word, the h [...]me [...] of saluation, the brest plate of righteousnesse, which a Christian must put to proofe. bo h [...]n defending himselfe, and offending his enemies. Thirdly, hee ra [...] ­seth vp enemies against him, 3 tha [...] hee being strictly pursued, may draw neerer to himselfe by vnfamed repentance and true prayer, as Dauid did in all his conflicts, putting vp new supplications to God for his defence and de­liuery. Fourthly, to correct their sinnes, 4 as the Israelites in Aegypt had Pharaoh, Exod 1▪ 2. Iudg. 2.3. in the wildernesse Moab, in Palestina the Canan­nites, whom God reserued and kept to bee prickes in their sides. [...]en 31.5. & [...]7 2. & 39.17. Iacob had his owne La­ban, and Ioseph had Potiphars wife in Aegypt, and at home his brethren.

Neither let any Christian dreame that im­munity and security in any place of all the world, Vse. that he shall bee free of that fiery dra­gon, Reu. 1 [...].4▪ who doth pursue the child which the [Page 72]woman hath borne; but let him prepare him­selfe for some enemie, one or moe, who shall pursue him: if thou be vnder the standard of the deuill, he will not pursue thee; but if thou be his aduersarie, and fightest vnder the ban­ner of Christ, then be assured hee will bend his whole forces against thee. Simil. The Pyrats who see an empty Barke swimming the sea, passe by it: but if shee be loaded with preti­ous wares, then they will assault her. So if a man haue no grace within him, Satan pas­seth by him, as not a conuenient prey for him, but being loaded with graces, as the loue of God, his feare, and such other spiritu­all vertues, let him be perswaded, that accor­ding as hee knowes what stuffe is in him, so will not faile to rob him of them, if in any case he may. What is the cause of the enmi­ty, or why did Cain hate Abel? because hee was righteous, Gen. 4.5. The natu­rall hatred betweene the seed of the woman and the Serpent. Gen. 3.15. the other iniust. There is a na­turall feude betwixt the seed of the woman, and the seed of the Serpent, which God hath put betweene them, and albeit they haue ne­uer done them iniury, yet they hate them deadly, because their deuillish inclination is disposed cruelly against them: What iniurie hath the Lambe done to the Lyon? and yet it is set to kill it, and thinketh the bloud there­of [Page 73]sweet. The sweet singing bird, what wrong doth it to the Eagle, and yet she seekes to de­uoure it? So none are in danger but Gods children, his birds, his lambs, and therefore they seeme most infortunate, for as much as all bloody murtherers are set against them.

Ʋse 1 Art thou a Lambe? the Wolfe is going a­bout to deuoure thee; but herein is thy com­fort, the Lord is thy Shepheard, and he will protect thee.

Ʋse 2 But if thine enemies doe rise vp against thee, first runne to God, Counsels to a perse­cuted Christian. search what sin thou hast done, and repent it.

Next, consider, whether thou hast deserued their wrath, be not persecuted as an euill doer, but haue that within thee, that thou maist say, what haue I done.

Ʋse 3 Thirdly, repay them not with euill: If thou see thine enemie hungry, giue him meat, Rom. 12, 20 if hee thirst, giue him drinke, for in so doing thou shalt heape coales of fire on his head. Commit venge­ance to God; mine is vengeance, saith the Lord, Rom. 12.19. and I will repay it.

Ʋse 4 Finally, comfort thy selfe in this, thine enemies are Gods also, hee will curse them that curse thee. But in these enemies of Christ I marke the malice of euill men, that when God is chastising a Christian for his [Page 74]sinne, then they afflict that man, as the Chal­deans did Iob, Iob 1.17. The wic­ked adde vineger to our gall. Mat. 12.20. they contrary to the practice of Christ, breake a brussed reede.

Next, Christians are not destitute of their passions, but haue their owne griefes, because they haue great enemies: they feare, but are not swallowed vp with feare, for God com­forts them. Gen 18.2. and 32.28. Iacob was afraid of Esau his elder brother, who went about to kill him, but God sent him to Padan-aram, and the Angell that wrestled with him, said vnto him, Because thou hast had power with God, thou shalt also preuaile with men.

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

Dauids [...]iumph.THe three last verses containe Dauids triumph against sin and sinfull men, and now after his dangerous battell he gets a glorious victory, and gi­ueth out a plaine defiance, and denounceth warre to the deuill and all his children, where­by it is clearly seene that the spirituall battels of Christians howsoeuer they bee sharpe and soure in the beginning, Doct. yet they haue a ioy­full [Page 75]and comfortable end: They sow in teares, A Christi­ans com­fort is at the end of the ōflict. Psal 126.5. Gen 32.26 Doct. Anhatred of sinne, a marke of our victo­ry against sinne. 1 Cor. 6.14. but reape in toy. The prayers of the Elect haue good and comfortable answers. Iacob wrest­led with the Angell and night, but was blessed of him in the morning.

Next, obserue that this is an vndoubted token that wee haue gotten victory ouer our owne sinnes, when wee haue a detestation of sin in others, and we separate our selues from the workers of iniquity: For what society hath light with darknesse? Wee must say euery one of vs, Away from me, I will haue no society with thee, thou hast no society with God: as all the members of the body that are bound by hid sinewes, are conioyned by an vnspea­kable loue amongst themselues, but they haue no coniunction with any one that is cut away from them: so doe all the children of God, Away, a word to deuils or dogees. Doct. A Christi­an should flie the so­ciety of wicked mē, euen as much as the com­pany of de deui [...] who are bound by the band and vnity of one Spirit, loue and cleaue one to another; but for the wicked, their soule hath no delight in them.

Away from me:] This word, Away. is a word either to a deuill, or to a dogge, depart from me: so that we should so flie the society of euill men, as we would doe the deuill him­selfe, or wilde beasts. And let Princes and great men learne of Dauid, whom to choose [Page 76]to be their seruants, Vse Teacheth Kings whose cō ­panies to eschew. Ps. 101.6, 7. and whom to banish out of their company. Let their eyes be vpon the faithfull of the Land, that they may dwell with them, and let those that walke in a perfect way serue them: let not deceitfull person dwell within their house, nor hee that telleth lies remaine in their sight. But alas, it falleth out quite con­trary: Num. 12.14 Miriam hauing the leprosie, was shut out of the Campe: pestilentious men remoue to another place; but senselesse and bruitish men seeing their house infected with sinne, will so much the more entertaine, benefit, conuerse, and esteeme the doers thereof.

All ye workers of iniquity:] What sort of sinners we should shunne. Hee doth not simply reiect all sinners (for then hee would haue had none with whom hee might con­uerse, yea hee would haue chased away his owne selfe) but onely obstinate sinners, such in whom sin reigneth, such as make a sport of sin. These the King cannot abide, but puts them away from his company. Simil. Leu. 13. and 12. So we must make a difference of sinners; for as there was in the Law of Moses a curable Leprosie and a fretting, the one discerned from the other; Fretting Leprosie, if it had fallen vpon a stone of the house, it should be pulled out and cast away: so obstinate and impenitent sinners, and such as reioyce in their sinne, should bee [Page 77]expelled from the society of all men, specially Princes and Nobles, and cut off as a noysome gangrene, and the member possessed with Saint Anthonies fire, lest they infect others.

All:] Doct. We ought not to par­take with the sins of the grea­test per­sons whatsoeuer. Heb. 13.17. Dan. 3.16. Act. 4.19, 20 this vniuersall particle excludes all persons without exception; so that neither must we comport with the sinnes and ini­quities of Princes and great men, whom o­therwise we are commanded to obey, but in the Lord, and in none of their wicked de­crees, as the three Children would not o­bey Nebuchadnezzar, neither of Prophets, Priests, or Church gouernours (as Peter and Iohn who refused the decrees of the Pharisies, the Arch-priest, and the rest of that rabulous order) yea although they pretend visions, as the Romane Church and their followers, who (hauing no warrant out of the holy Scrip­tures) thinke their name to bee a sufficient warrant for all their edicts, although they be altogether contrary to the word of God, yea we must forsake our father, mother, brother, and nearest friends, and be not compartners of their iniquitie by obeying them: For whe­ther it be better to obey God or man, iudge yee: Acts 4.19 Mat, 10.37. And hee that loueth father or mother better than him, is not worthy of him. Psal. 45.10 Forget thine owne people (saith the Spirit) and thy fathers [Page 78]house, so shall the King haue pleasure in thy beau­tie. And so of necessity we must disclaime all sort of sinners and sins, to the end we may embrace Christ.

Vse. This directly conuinces such sort of peo­ple, who will bee content, yea glad to part with some sort of vices, keeping in the meane time their predominant sin, the idoll of their heart, yea to detest the company of innume­rable wicked persons, yet wil not depart from some with whom they are combined by some particular league, yea though they were excommunicate, of whom it is imoyned to vs, Either quit all [...]ns or quit none. not bid them good speed. But yee must ei­ther quit all or keepe all, and bid good night to the whole garisons of the deuils army, or berake you to be a souldier with them. More­ouer, this vniuersall particle, All, sheweth vs, that there is a great multitude that worke ini­quity; Mat. 7.13. Doct. The mul­titude of consenters to euill, wil not war­rant our cōsciences. 1. King. 22.13. for euen as the way is broad which leadeth to perdition, so there are many who walke therein; therefore yee must not follow the multitude in euill. Neither is that a suffi­cient argument for warranting of your con­science which the Gentleman said to Michai­as, All the Prophets haue said to the King, Goe to Ramoth gilead, let your words be as theirs. But be answered, What euer the Lord putteth in my [Page 79]mouth, that will I speake. And Iosua resolued well, Although ye would all forsake the Lord, yet I and my fathers house will serue him. Ios. 24.15. So the multitude of transgressors, either in Churches or commonwealths, will not warrant the conscience, as I haue said; but rather as I may say with Saint Ierome, Multitudo peecantium est fortifi [...]atio errori [...]; A multitude of sinners, is a strengthning of error.

Ye workers:] Sinners are workers indeed, Doct. Sinnes be the work­men of the deuill Ioh 8.34. and sinne is a worke of the flesh, but they are workmen to the deuill, working in bricke and cl [...]y to Pharaoh. H [...] that c [...]mmitteth sinne (saith Christ) is a seruant to sinne: as by the contrary, He that is borne of God sinnes not, be­cause the seed of God is in him.

The worke of sinne seemes pleasant and againfull, but in the end yee shall find it both vnplesant and painfull, Vse. when you get your wages payed you from your master the De­uill; ye shall know the truth of that saying of the Apostle, The reward of sinne is death. Rom 6.23. Ibid. 21. And in another place, What haue ye gaine whereof now ye are ashamed, whose end is death. The de­uill may giue you the bait of present pleasures, but he lets you not see the mischieuous hooke lying vnder the bait.

Ʋse 2 Let vs refuse therefore to worke any longer [Page 80]task vnto Satan, and betake vs to a better Ma­ster and better seruice, and work in the Lords vineyard. Iohn 6.27. Labour after that meat which peri­sheth not, whose fruits shall be eternall life.

Of iniquity:] Some thinke these to be hy­pocrites, as in the 41. Psalme, verse 7. All they that hate me, whisper together against me, euen against me doe they imagine mine hurt. But here it imports more, when he cals them wor­kers of iniquity. A manifest practice of their wicked deuices in their actions against Da­uid, What ini­quity is. for iniquity is that which is contrary to equity, and iustice and equity is defined by Cicero, Suum cuique tribuere, whereas iniqui­ty is to defraud any man of his due.

Whereby yee see that God abhorreth all iniuries wee can doe to our neighbours, Doct. God ab­horreth all iniuries done to our neigh­bours. 1 Ioh. 4.20. Mat. 9.13. and esteemes then his seruice to be true, when it beginneth at our neighbours: For how can we loue God whom we see not (saith the Apostle) when wee loue not man made to the Image of God whom we see? And our Sauiour saith, I will haue mercy and not sacrifice. So that he re­fuseth the principall part of his seruice, which consisteth in sacrifices, if they bee not con­joyned with mercy to our neighbours: and in Isaiah, Isai. 66.3. he that kelleth a Bullocke or a Lambe, offers a gift as though he had killed a dogge or a [Page 81]sowe; and onely because of their iniuries.

Woe to this sinfull generation, Vse. who make no conscience, but doe all manner of iniuries to whom they may, and doe not spare either fatherlesse or widow, or strangers, or the gray haires, or pupils, or Orphans, and yet vaunt of their religion. Note. I wish rather they would pro­fesse Papistry or Paganisme, that their confes­sion and profession might be answerable, and that they would either professe as they liue, or liue as they professe, for it is shame that a good faith should be backed with had works.

For the Lord hath heard the voyce of my wee­ping.] Doctr. The neerer we draw to God, the further we must flee from all his enemies. The argument whereby he repelleth the wicked from his, is taken from his fami­liarity with God: and sure it is, the nearer we draw to God, the further will we flee from all his enemies: what makes vs such associates with the children of the Diuell, but that wee are strangers to God? and when once we haue drawne in friendship and seruice with him, then we hate the other partie.

Next, Prayer ioy­neth vs to God. yee shall know that the principall mean by which we can frequent with God is Prayer, for if God giue vs the Spirit of Prayer, then he giues vs an accesse to the throne of his grace. Many, yea the most part of the world know not what prayer meaneth: others [Page 82]pray perfunctoriously and hypocritically, and their prayer turneth into sinne. The bene­fit of true prayer. But happy are those whom Gods most holy Spirit teacheth to pray, and those onely can pray aright.

The voyce:] There is ascribed to prayer a voyce, Doctr. The voice of prayer more men­tall then vocall. which is not so much vocall as mental, alwayes it hath a piercing voyce, which pier­ceth the heauens, and preuaileth mightily with God, and is so importunate, that it will not come from heauens gates till and answer be giuen, as Ezechias, Moses, &c.

Of my weeping:] As Dauids prayers were not dumbe, His prayer was not dry. but had a voyce, so they are not dry, but full of teares: those sappy prayers be acceptable to God, which proceed not from a barren and dry heart, but from an heart well watered with the clouds of heauen, hears planted at the Riuers of waters which wee should all pray after.

Hee hath this comfort that God heard his prayers, Doct. Our pray­ers in faith will surely be heard. not that he heard them wit eares, as he who planted the eares doth heare, but hee heard his praier, when he granted & yeelded to his petition. And this is a great prouocation to vs, to make vs pray in faith, and then wee may perswade our selues God wil heare them. Thinke ye not that a mother will discerne the voyce, Simil. but much more the weeping of her [Page 83]owne childe, nad the Ewe discerne the blea­ting of her owne lambe amongst a thousand; and will not God regard the praier of his own childe being in affliction? Vse. And this certaintie that we haue to be heard, should hearten vs all to pray. Whomsoeuer Christ cured, he as­ked if they beleeued, & then said, Mat. 9.29. Marke 7.9. Be it to thee according to thy faith. And again, I saw not grea­ter faith in Israel. It is then superfluous to pray except thou beleeue.

Infidelitie is the cause why we lacke many good things, Vse. Distrust is the cause we receiue nothing from God. for wee doe God great iniury in vttering forth words to him, when eyther we doubt of his power, that he cannot, or of his loue, that he will not bestow good things ne­cessary to vs.

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

Why he re­peateth three times that he was heard.HE repeats the hearing of his prayer three times, for two causes. First, to let vs see how frequently he vsed the exercise of praier; for he diuide the day in three, Morning noon, and at euening tide did I call vpon thee: and the night in three; for he beganne the night with prayer, I arose at midnight, and called vpon thee, [Page 84]and he preuented the breake of day and the morning watch. 2 Secondly, that by his three­fold repetition, he might perswade himselfe of the acceptation of his prayers, that they were heard of God, which is a great matter: for God heareth not sinners, Ioh. 9.31. but If any be a wor­shipper of God, and doth his will, him heareth he: then if the Lord heare our suifs & grant them, Vse. we may perswade our selues that we are in his fauour. Ester. 7. When Hester obtained her suite at Ahashuerosh, it was an argument she was ac­ceptable to him: So is it with vs in our peti­tions to God.

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

THis is a Prophecie of the finall extir­pation of his enemies, Doctr. The Chur­ches ene­mies will not pro­sper. albeit it is to be vnderstood, that Dauid was not of a vindicatiue spirit, that he had malice against Simei, Saul or Doeg, for the particular wrongs hee receiued from them, yet because they were enemies to Gods counsell in his promotion, he triumpheth ouer them, where­by [Page 85]by wee may learne to abandon our affecti­ons in our particular quarrels, Doct. We ought in our own quartels to bee merci­full, but sharpe in the quarels of God. Numb. 12.3. that wee may affirme before God and the world, wee can be content to pardon whatsoeuer iniury done to our selues, & labor to be as vvas Mo­ses, the meekest man in the world, in our own particular, but most sharp in reuēging wrongs done to God. It should teach Prince & Prea­chers to imitate this Prince and Prophet, to sharpen the edge of their sword & tongue a­gainst Gods enemies, & namely these diuelish Iesuites and factions Papists, & to forget their own particulars against any so far as they may.

But in this his Prophesie, it is most remar­kable what shall be the end of all the enemies of Gods Church; whatsoeuer they be, either Kings, Balaamites, Baalites, Iulians, Turkes, Papists, they shall be confounded and ouer­throwne, and shall be shamefull spectacles of the iudgement of God, as Pharo, Saul, Achab, Iezabel, Herod, Iulian: there is no man breath­ing that sets him against that truth of God, that shall escape shame in this world, Let Perse­cutors learne by the exam­ples of their Pro­decessors. & eter­nal cōdemnation in the world to come, with­out repētance. But the examples of our Prede­cessors wil not learn this future age to be wise, and therefore they shall inherit shame for a re­ward of their hostility against Gods Church, [Page 86]except they repent. But shame cannot befall Gods Children, they shall neuer be ashamed; for albeit they commit oftentimes things shamefull, yet their repentance blots them away.

Suddenly.] Doct. Sudden Iudgemēts are the greatest are the greatest iudgemēts. Dan. 5.30. Mat. 24.38 This is an amplification of their iudgement, that it commeth suddenly vnloo­ked for, as befell Beltazar; for when God gi­ueth men time to repent it is happy, but when hee taketh them in their sinne, then they are most miserable, as those in the first world, they were eating, and drinking, marying, and gi­uing in mariage, when the floud came. The Lord help vs, and keepe vs from such sudden­ties, which may take vs in our sinnes, but that we may be prepared with the fiue wise Vir­gins, Mat 25.10. whensoeuer our Bridegroome shall come to call vs: To whom, with the Father, and the holy Spirit, be all praise, honour, and glory, world without end. Amen.

VERSE 1. Ʋnto thee O Lord lift I vp my soule.

To whom God is Ie­houah hee is also Elo­him.THe names which he giues God are Ieho­uah and Eloim: the first taken from his nature, the other from his power; and he ap­plyeth them to himselfe, My strong Gods, in­cluding the persons of the Trinitie.

He leadeth vs to God in our praiers, Psal. 73.23. Heb. 11.6. Whom haue I in heauen but thee? Hee that commeth to God must beleeue that God is, and that he is able to saue such as come to him. God appeared in sundry names to others, Exod. 6.3. but to Moses in his essentiall name Iehouah. Claime first to his na­ture, and next to his power. Note. First, he must be thy God Iehouah, and then thy strong God. First he must loue thee, and then hee will defend thee. Ps. 144.15 Blessed is the people whose God is the Lord. Those are foolish who seeks his protection, not first hauing assurance of his loue. If hee be to thee Iehouah, then shall he also be to thee Eloim.

Three ar­guments to moue God to beare him.The arguments by which he would moue God to heare him, are taken from three per­sons. First, from his owne person. Secondly, from the person of his aduersaries. Thirdly, [Page 91]from the person of the godly.

In his owne person first his prayer is signi­fied by this circumscription, I. From his owne person, be­cause hee beleeues in him. I lift vp my soule to thee: and his faith, I trust in thee. What is prayer but a lifting vp of the heart to God, for the heart must first be affected, and then it will frame all the members of the body, and draw them vp with it. Simil. As the Magnes drawes the Iron after it, so will the soule draw the cold and lumpish flesh where it is, where the soule is, there is the body also, and where the soule is, there is the man.

Whereby it appeareth that there is no prai­er or spirituall seruice acceptable to God, Doct. No spirin [...] all seruice but that which pro­ceeds from the heart. Pro. 23.26. Isay 29.13. but that which comes and is deriued from the heart: My sonne giue me thy heart. This people seeke mee with their lips, but their heart is farre from me. Yee are praying, but your heart is as the eye of the foole, euery where. Sometime yee are thinking of the earth, somtime of your pleasure, sometime sleeping, sometime yee know not what yee are thinking. At preach­ing, yee heare the voyce of a man speaking, but say not Amen. And sometime your voyce is repeating some idle and deafe sounds, your heart no whit being moued: but as a Parrat or Pye, vttering incertaine sounds; or a Bell, Simil. sounding it knowes not what: so are ye with [Page 92]your mouth praising God, your heart being absented from him.

Faith only fixed on God. Lifting vp of the heart pre­supposeth a former deiection.Next, his faith is not carried about hither and thither, but only fixeth it selfe vpon God.

Thirdly, the lifting vp of the heart presup­poseth a former deiection of his soule: The soule of man is pressed downe with sinne, and with the cares of this world, which (as lead doth the net) draweth it so downe, that it can­not mount aboue, till God send spirituall prayers (as corke to the net) to exalt it, Simil. which arise out of faith, as the flame doth out of the fire, Heb. 12.1. and which must bee free of secular cares and all things pressing downe: which sheweth vnto vs that worldlings can no more pray, Simil. than a Moule is able to flie. But Christians are as Eagles which mount vp­ward. Seeing then the heart of man by na­ture is fixed to the earth, Simil. and of it selfe is no more able to rise there-from, Simil. then a stone which is fixed in the ground, till God raise it by his power, word, and workmen; it should be our principall petition to the Lord, that it would please him to draw vs, that we might runne after him; that he would exalt and lift vp our hearts, that we might raise them vp to heauen, and not lie still in the puddle of this earth.

Here the future tense vsed for the pre­sent.In the Hebrew it is, I will lift vp, by a common phrase vsing the future time for the present; but he sayes not, I lift vp my voice or my hands to thee, which both he did, for these are in vaine without the heart, (So Anna the mother of Samuel saies, 1 Sam. 1.15 I poured fo [...]h my heart in the sight of the Lord,) as a bo­dy without the soule.

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

2. Argu­ment ta­ken from the person of his ad­uersaries opposing his faith to their fury. Mat 10.13. Psal. 20.7. 2 King. 1.2 1 Sam. 28.8THe second argument that hee vseth is taken from the person of his aduer­saries, who albeit they were furious­ly bent against him, yet hee onely runneth to God, without whose permission they were not able to cause one haire of his head fall to the ground. Some seeke for the helpe of men, some trust in horses and cha­rio [...]s, some goe to Beelzebub and deuils by wirches, but let a true Christian (with Da [...]id here) haue his refuge to God,

Doct. Faith is the ground of prayer. I trust in thee:] Here is faith the root and ground of prayer: When Christ bestowed any benefit vpon his patients, he asked them, [Page 94] Doe ye beleeue? and then answered, Mark 9.23. Mat. 8.13. Simil. Be it to thee according to thy saith.

It is a naturall dependance that all crea­tures vse this argument to their superiors and masters, As my trust is in you, helpe me. And should not we vse this same to our Lord, and say, My trust is in thee O Lord, therefore h [...]lpe me. He stands vpon the points of his honor, will he then cast off his dependants? Faith in God a strōg argu­mēt wher­by God is moued to defend vs. Mark. 9.23 24. No truly, there is no stronger argument to moue God to defend thee, then if thou alledge thy faith in him; there is nothing impossible to him that beleeueth. Let vs therefore craue the augmentation of our faith, and say, Lord increase our faith; and then wee need not to doubt but God will giue vs all things.

His prayer is grounded vpon faith: 1 Cor 4.13 Prayer grounded on faith. Paul saith, I beleeued, therefore haue I spoken: there­fore such prayers as proceed of an incertaine faith, are abhomination in the sight of the Lord, and scorning of his Maiesty. Doe yee not thinke, Words without faith and feeling vn­profitable. Doct. Shame, the daughter of sinne. that if wee conceiue words in our owne language (if we want a feeling of them) that they will bee acceptable to God? no in­deed: but much lesse will they please him, if in an vncouth language wee repeat vaine words, we know not what.

Let me not be confounded:] Shame is the [Page 95]daughter of sinne, and a condigne punish­ment for sinne, Rom. 6.2 [...]. What fruit had ye then in those things wherewith now ye are ashamed? For the end of those things is death. But no shame can befall to a Christian, Qui credit non erubesces, He that beleeueth shall not be a shamed, Doct. Repentāce blotteth out the memory of sinne. Heb. 11.31. 2 Pet. 2.7. for if hee fall in sinne, it will by Gods blessing turne to the best to him, and his repentance will blot out the memory of his sinne. Rachabs faith hath blotted away the remembrance of her whoredome; Dauids repentance and Manasses, hath blotted out their sinnes; Lots righteousnesse is remembred; their sinne is not shamefull, for God honoured them with such vertues as tooke away the filthi­nesse of their sinne. Simil. If a gold ring should fall in the mire, the price of the gold remaines, and the dirt may soone be wiped away. Al­beit Iacobs thigh made him to halt, Gen. 32.3. yet the strength of his armes who wrastled with the Angell, his reuelations that he got, and his holinesse, made not that to bee thought a de­formity in him, Simil. Doct. The affli­ctions of Gods chil­dren are honorable. what the worse is a Captaine for a scarre in his face, whose valorous armes haue beene so well tried.

Next, his afflictions and persecutions can­not bee shamefull, but honourable, for the Apostles themselues thought it great honour [Page 96]to be beaten, Acts 3.41. yea to bee scourged for Christs sake. They now are crowned with martyr­dome, who to the worlds opinion haue suf­fered as euill doers.

Let not mine enemies reioyce ouer me: The deuils reioyce at euill Luke 15.10] The wicked doe imitate the nature of the deuill, for he is neuer glad but at the destruction of sinners, as the Angels reioyce at their con­uersion: whereby ye may trie if yee be a true Christian, The triall of a Chri­stian by cōpassion. 2 Cor. 11.29. Doct. Gods chil­dren haue many ene­mies. Reu. 12.17 if ye lament with those that lament, and haue compassion on them, and say with the Apostle Saint Paul, Quis affligitur, & ego non vror? Who is afflicted, and I doe not burne?

Gods children haue many enemies, hee is not one of Gods lambes if he haue not a Lyon or a dogge to pursue him: some are secret, some are open: but who are they? none but the Deuill and his children; the Dragon pur­sues the seed of the woman.

Next, obserue their malitious nature, they reioyce at the euill of Gods children, Simil. and doe leape for gladnesse. The Flies and Eagles liue on the sores of beasts; so doe the wicked re­ioyce at the euill of Gods people, Doct. The wic­ked al­waies re­ioyce in euill. Reioyce not ouer mee, my enemy, I haue fallen, I will rise againe.

Thirdly, hee would not feed their eyes with his losses: The ioy of the wicked is euer [Page 97]in euill, either in their owne or other mens sinnes, they sleepe not till they sinne, they eate not but in sinne with gluttony they sleepe in vvhoredome, they go to murther, oppression, or strealing.

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

Doct. The bene­fits of Christi [...]ns are com­mon. SO all that hope in thee.] He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ, for their euils and their goods are common; neither should vvee seeke any thing to our selues, but so farre as it may re­dound to the good of the Church, and her comfort.

For as a ring on the finger adornes the vvhole body: Simil. and as the hurt of the finger a­noyeth i [...] all: Doct. Shame sent to the wicked a [...] to the right owner. 1. They transgresse so doth the good of one mem­ber reioyce all, and the hurt of one offend all.

But let them bee confounded that transgresse without cause.] Now shame is sent to the right owner, the vvicked, vvho are described by two marks; first they are perfidious, and for­sworne, [Page 98]no bond can bind them, they are a false generation, trust them not, vvhen they are vvith Iuda [...] kissing thee, Luk. 22.47. 2 Sam. 3.27. then are they be­traying thee: Ioab said to Abner in peaceable manner, how doe you my Brother, in the meane time had a dagger priuately where­with to kill him. 2. Without cause. The next marke is, vvith­out cause; they are not able to qualifie any in­iury that euer they haue done: Psal. 11.3. What hath the righteous done? saith Dauid. They liue vpon suspitions, apprehensions, and iudge others after their owne false nature.

Doct. Ianocen­cie a great comfort in time of trouble.Note a great comfort to establish thy con­science in thy sufferings, thine innocencie, vvhich maketh thy afflictions light, and thy burthens easie.

VERSE 4. Shew mee thy wayes O Lord, and teach me thy pathes.

Doct. Wee are naturally ignorant. SHew mee.] This letteth vs see how that naturally vve are ignorant of the vvaies of God, and therefore Dauid vvould bee taught of God. Hee craued in the first three verses to bee freed of shame, and now hee craues the meanes by vvhich he may bee deliuered, euen Gods vvord, which [Page 99]is the onely preseruatiue from shame. And herefore it often commeth to passe, that vvhen men are brought to be open spectacles of shame, Doct. The con­tempt of Gods word the cause of shame. Ʋse. Against contem­ners of the word of God. Simil. they doe confesse it was not the present accident wherein they are taken, but the contempt of Gods word. And this should teach vs to loue that word and follow it, to the end vve may be kept from shame: which maketh greatly against the Atheists and Pa­pists of our Land, who contemne the blessed word of God, they are as Owles flying the light of the day, Qui male facit, [...]ait lucem: hee that doth euill hateth the light.

In this verse are contained, 1. the person whom he implores, Iehouah, whom he descri­beth, leading him, teaching him, Ioh. 3.20. The Parts receiuing him in fauour, and nourishing him, 1 in the 4.5.6. & 7. verses. 2. What hee seekes, Gods wayes. 2 3. By what meanes, Teach me and lead mee. 3 4. the reason, 4 Because thou art my God and I trust in thee.

Dauid, a King and a Prophet craues to bee directed by God, to the effect and end hee may direct the course of his life well, and of all his Subiects, which was Solomons choyce: 1 Kin. 3. [...]. Lord giue me wisedome to go in and out wisely be­fore thy people.

So should Pastors doe. Who would bee a [Page 100]good Master, Doct. All should desire to be taught by God in his wayes. Two con­trary waies let him be a good Apprentice, & this same should all priuate Christians de­sire, that God would teach them that way which will please him best, euen his owne wayes.

Thy wayes:] This presupposeth that there is another way, which is the way of sinne, as there are two places and ends, heauen and hell; so are there two persons sheepe and Goates, two wayes, the broad and narrow, two words, Ios. 24.15. come and depart. I, with Iosua, set before you life or death, the right or wrong way, chuse or refuse. All men are go­ing, but there is onely one Gods way, the Kings hie streete, many by-wayes. All thinke they are going to Heauen, Iewes, Turkes, Pa­pists, Atheists, but try if thou be going there­to by that vvay which God hath set downe to thee, trye which is the ancient way, the true and liuing way. Brigands and false guids may deceiue you, 2 Kin. 6.19. The wrong way▪ as the Prophet led the A­ramites. Ioh. 14.6. Ps. 119▪ 35. and leade you to Samaria, but the way of God is set downe by Christ, I am the way, the truth, and the life, no man comes to the Father▪ but by me, euen through the vale of his flesh: thus he steps through Christ. Da­uid prayes vnto the Lord, that hee would di­rect him in the path of his commandements, for therein was his delight: and Isaias saith, [Page 101] God will teach vs his wayes, Isai. 2.3. and we will walke in his pathes.

Faith and Loue, two feet wher­vpon wee must walk.There bee two feete whereupon wee must walke, euen Faith and Loue, which two will carry vs to heauen, without Faith thou art lame of thy right foot, without Loue thou art lame of thy left foot: let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life, and assure thy selfe thou art in the way to heauen. Note. If thou beleeue and liue euill, thy one foot is in the way to heauen, thy other to hell: so if thou pretend a good life, and casts away the word, thy left foote is to heauen, and thy right to hell. 1 Thes. 4. [...]. Concerning Loue, yee need not that I write vnto you; for ye are taught of God to loue one another.

Moreouer, this (way) in the Scripture is surely set downe, and the word is so called many times in the hundred and nineteenth Psalme. Ioh. 5.39. Such great commendation hath Christ giuen to the word, that hee desires vs diligently to search it. Patres ex Scripturis di­dicerunt, nos ex iis discamus viam: the Fathers learned of the Scriptures, A desire to be taught presuppo­seth an ig­norance. Simil. let vs learn of them the way.

Teach me thy pathes:] this presupposeth that men are ignorant by nature; for euen as strangers put in a Wildernesse, where there is [Page 102]no straight way, could very hardly discerne vvhat vvay to take, but vvould bee a prey to Beasts and Brigands: so are men by nature ignorant of God. Act. 8.31. The Eunuch said to Philip, How can I vnderstand without an Interpreter? Nature may teach thee vvayes to maintaine this life; but the vvay to heauen, there is no reason that can perswade or teach, it com­meth by diuine inspiration. Mat. 16.17. Blessed art thou Simon sonne of Iona, flesh and bloud hath not re­uealed it vnto thee, but my Father that is in hea­uen.

The Philosophers and Astrologians vvho vvere quicke in iudging things naturall, were but blind in grace. Mat. 11.25. I thanke thee (Father) thou hast hid it from wise men, and reuealed it to babes. The Scripture is as the Starre that lea­deth vs to Bethleem. Mat. 2.9.

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

Hee repeats this vvord teach mee, often; vvhereby hee acknowledges, that the chiefe lesson hee vvish [...]th to learne to make him [Page 103]wise, is to know how to serue God by his word: and of this wisedome in the 119. Psalm he affirmeth, that it will make him wiser then his enemies, then his masters, then his anci­ents.

By the word teach, Doctr. Preaching of the word of God is the ordina­rie meane of Saluati­on. Luk. 4.16. hee would teach vs that the ordinary meanes of Satuation and knowledge is the word preached, How can they beleeue without preaching? not by rea­ding, mumbling Masses, &c. but by liuely preaching. Christ preached so in the Tem­ple, when he tooke the Booke from the Rea­der. Brethren haue yee any word of exhortation for the people? Preach in season and out of season. Act. 13.15. The repetition of the words, shew mee, teach mee, lead mee, teach me, declares the instancie that hee vsed to heare the word, more sweet then honey, Ps. 119.103. Ps. 88.1 [...]. yea better then his appointed foode, so that hee desired that hee might bee but a doore-keeper in the house of the Lord. This his affection to the word hee declareth by repeating it in the 119. Psalme 175. times. The great ignorance which is among vs springeth from a want of desire to heare. Ignorance springeth from want of desire to be taught. Luk. 24.31. The two Disciples said, Did not our heart burne within vs, all the time he spake to vs?

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

Doct. It is not sufficient to bee taught the way vn­lesse we be led into it.HEe craues not onely to be taught the truth and the way, but to bee led and directed in the way, that God may not onely point it out to him, but conuoy him thereunto, and keepe him from going out of it: for albeit we be entred in the way of grace, if God would not perfect that worke, wee would fall euery moment; there­fore hee worketh in vs to will and perfite: and hee who began, can crowne also the worke, hee is the staffe to which wee must leane, and of which wee must take hold: knowledge is not sufficient without practice. God must make vs to walke in the way wee know. Our knowledge will bee a dittay a­gainst vs, if wee walke not in the way wee know; Luk▪ 12.47 for hee that knowes the will of his ma­ster and doeth not the same, shall haue double stripes.

For thou art the God of my saluation:] The Argument by which hee would moue God to teach him his wayes, is taken from the per­son [Page 105]of God, whom hee calleth the God of his saluation, and his owne person who is sa­ued in that hee beleeues in him, and the ad­iunct of faith, which is constancie and perse­uerance, all the day.

The Argument is taken from the Office of a Sauiour, to guide them whom hee hath de­liuered and saued: but thou hast saued mee, therefore guide me.

First, Doct. All in con­demnati­on without Christ. Rom 11.32 Doct. No man or Angel can saue vs but God. Psal. 3.8. Psal. 71.19 Psal. 136.11.13, &c. in that hee calleth him the God of his saluation, hee would let vs see that we are all in condemnation without Christ, all are inclosed vnder sinne, that God might be mer­cifull to them.

And vvhere hee calleth him the God of his saluation, hee importeth, that it was not in the power of Man or Angell to saue him, but in Gods, who behoued to take it vpon himselfe, to deliuer him from temporall and spirituall dangers. Saluation onely belong­eth to the Lord; What God is like our God, who deliuereth vs from our enemies, as hee brought the Israelites out of Egypt, led them through the red Sea, fought all their battels, rebuked Kings for their sakes. What euer de­liuery comes to vs, comes by God, whateuer instrument hee vseth in the same; he saues vs, and not wee our selues, neither chariots nor [Page 106]horses. Note. The consideration of this should moue vs to be thankfull to him. Moses, Io­shua, Sampson, &c. were typicall Sauiours, but God was the great Sauiour, who saued his people.

Next, if God be the onely and sole Sauiour of our bodies, in sauing them from diseases; and of our liues, in sauing them from our ene­mies, should any seeke saluation to his soule but from him? for if a temporary deliuery can­not come but by him, what deuillish doctrine is it to teach, that saluation can come by any other? Seeing then saluation onely belongs to the Lord, let vs runne to him and seeke it at his hands, who is onely able to performe, and bring it to vs. Seeke it not at Saints, but at the King of Saints.

In thee doe I trust:] There is described the powerfull instrument, apprehending Gods mercies, euen faith adorned with his chiefe quality, Constancy crowneth all our vertu [...]. constancy: for (all the day) signi­fieth as much as continually: for there is no vertue in man which can be responsable to God, if it be not ioyned with constancie. Ye must wait patiently, beleeue confidently, seeke, knocke, aske, hold vp your hands without fainting, strengthen your weake hands and feeble knees. Gen. 32.2 [...] He abode with Iacob [Page 107]the heat of the day, and the cold of the mor­ning, and shrinked not, till the Lord came at last; and we must abide to the end of the day of our life.

Many be­gin in the morning of their youth to seeke God who for­sake him in the euen­ing of their age.The day hath a morning, a noone, and an euening-tide; so hath our age, a youth, a middle age, and a declining time; blessed is he that perseuers to the end, and till his later breath constantly depends on God, and leaues him not; for certainly that man shall haue the crowne of eternall glory.

VERSE 6. Remember O Lord thy tender mer­cies, and thy louing kindnesse: for they haue beene for euer.

IN the preceding words, Dauid first pray­ed that God would deliuer him from shame and contempt: next, that hee woud teach him his wayes: Doct. No assu­rance of the remis­sion of sin▪ till God put his law in our hearts▪ and now he desires that God would haue mercy vpon him, and pardon him his sinnes. Marke by this his order in prayer, how first hee desires that God would teach him his law, and then that he would put away his sinne; for we can neuer get assurance of the remission of our sinnes, till God put his law in our heart. Af­ter [Page 108]these dayes, saith the Lord by Ieremy, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teath no more euery man his neighbour, and euery man his brother, saying, Know ye the Lord; for they shall all know me, from the least to the greatest of them, sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more. Which the Apostle to the Hebrewes reciteth word by word. Doctr. Knowledge of sinne comes be­fore re­mission of sinne. For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes, and in his heart a sorrow for it, and then he putteth it away and for­giues it. Therefore let vs try what sight and sense of sin the word of God hath wrought in vs, that we haue a certificate to our con­science of the remission thereof. Ps. 107.20. He sendeth his word and healeth them. He sent Nathan to Dauid, and then pardoned him.

In these two verses he thrice repeateth the word (remember,) not that there is any me­mory or forgetfulnesse in God, as in man, for time makes man to forget, but God changeth no time; absence makes vs forget, but all things are present to him; memory hath a seat in mans braine, which being perturbed it fayles, God is all memory. But he is said to [Page 109]remember or forget, How God is said to remember. Gen. 8.1. and 19.29. Gen. 30.22 1 Sam. 1.19 when by visible tokens of doing he sheweth his fauour or displeasure to man. As he remembred Noah when the flood diminished; Abraham, when he saued Lot and brought him out from Sodome; Ra­chel, when he made her conceiue; and Anna, when he granted vnto her her petition.

Thy tender mercies and louing kindnesse:] First he craues at God that he would remem­be his mercies, which is the first thing wee should seeke at God; for if we get it (as said Iacob) wee get all things. Gen. 33.11 Mercy a­gainst me­rit. And hereby it is clearly seene, that hee disclaimes all merits; for albeit he fought the Lords battells, gouer­ned his people by the word and sword, in executing iustice, prayed and praised God continually, fasted, and bestowed almes on the Saints; Psal. 16.2. Ʋse. Of confu­tation of the Papists merits. yet he confesseth they cannot ex­tend to God: which refureth and damneth the foolish Papists, who pretend merits, but commit murthers and adulteries, and yet with open mouth they cry, merits, merits.

Hee amplifieth Gods mercies by three names, mercies, benignities, goodnesse; be­nignity twice repeated; see how highly hee doth esteeme of Gods goodnesse, when hee cannot finde termes sufficiently to expresse them.

A liuely representa­tion of the Trinity.But these three liuely represent vnto vs the Trinity: the Father the fountaine of good­nesse, yea goodnesse it selfe; the Sonne, mer­cie supplying our misery; the holy Spirit, benignity and bountifulnesse, gratiously wor­king and bestowing these things which the Father and Sonne giue. The goodnesse of God is the fountaine begetting mercy, and mercy bringeth forth benignity. Let vs learne by this, that whateuer commeth to vs, must either come out of the fountaine of Gods mercy, or else it is a curse, not a benignity, but a malignity. Many say, Who will shew vs any good thing? Psal. 4.6. but Dauid sayes, Lord lift vp the light of thy countenance on me.

We should imitate the three pro­perties of the Tri­nity.These three properries of the Trinity all Christians should imitate; the goodnesse of the Father, the mercy of the Sonne, and the bountifulnesse of the Spirit; that in so doing they may haue society with the Father, Son, and Spirit. I know thee to be a good man, because thou art not cruell but mercifull; I know thee to be mercifull, in that thy hand is bountifull, thou giues and distributes to the poore, Psal. 112.9 thy righteousnesse endureth for euer.

The word [...] Rachamim signifieth bowels, which are the seats and places of the [Page 111]fatherly and motherly loue, and therefore the children are called parentum viscera, the bow­els of the parents; which phrase the Apostle writing to Philemon both in the 12. and 20. verse, expoundeth spiritually: Thou therefore receiue him that is mine owne bowels: and in the 20. verse, Comfort my bowels in the Lord. Esay 49.19 Can a mother forget her child, &c. yet the Lord cannot forget Israel. Ps. 103.13. And as the Father pitties his children, so the Lord hath pitty on those that feare him. So we see hereby how deare and neere we are to Gods very heart, that we haue a place in his innermost affections.

Infinit mi­series haue need of infinit mercies. 2 Cor. 1.3. Gods mer­cies are e­ternall.But when hee speakes of mercies and be­nignities, he speakes in the plurall number, because as our sinnes and miseries are infinit, so we haue need of infinit comforts and par­dons, he is called the father of mercies.

For they haue beene for euer:] A faire com­mendation of Gods mercies, from the eter­nity thereof. His mercies had no beginning, as himselfe had none, and shall haue no end; From euerlasting to euerlasting thou art our God. For as the Ocean and maine Sea, Psal. 100. Simil. can neuer be exhausted, but it would furnish wa­ter to all the world, if euery one should bring vessels to draw water there-from: So if wee had faith and prayer to seeke grace from God, [Page 112]he is all-sufficient in himselfe to furnish vs all: which makes Dauid to cry in one Psalm twē ­ty and sixe times, Psal. 126. thy mercy endureth for euer. Therefore we may build our faith on it as on a strong Rocke, Mat. 1.6.18 that the gates of hell cannot preuaile against vs, for euery thing earthly on which we repose is subiect to mutation and change: All things change, God onely immutable. But herein is our comfort, that he is an immutable God on whom wee depend, and in whom we trust: then as long as God stands, our saluation cannot faile. Woe to them who put their trust in any other, fol­lowing lying vanities, Ionah 2.8. Psal. 119. and forsaking mercies. I haue seene an end of all perfection, (sayes Da­uid) but thy word is very large.

VERSE 7. Remember not the sinnes of my youth, nor my rebellions: but accor­ding to thy kindnesse remember thou me, euen for thy goodnesse sake, O Lord.

Doct. Whē God [...]embers [...]ercies he [...]gets sin.HE conioynes these two, memorie of mercies, and forgetfulnesse of sinnes, the one destroyes the other; when God remembers mercy, hee forgets sinne; when he remembers sinne, he forgets [Page 113]mercy: when God will plague the Whoore of Babel, it is said, He will remember her sinnes. and in Hosea, Hos 8.13. Now will hee remember their ini­quity, and visit their sinnes, they shall returne to Aegypt.

Doctr. If sin had not beene, Gods mer­cies had not beene knowne. Rom. 8.28.He craued mercy before at God, now hee let's vs see the obiect of Gods mercy, euen sin; and here appeares the great wisedome of God, who can turne all things to the best to those that loue him; so that hee doth make their sinne which they did commit, to mani­fest his glory, and work their owne saluation. All the properties of God (his iustice and mercy excepted) might haue beene knowne to the world by the creation; his wisedome in framing the world so artificially, his power in maintaining it, his goodnesse in making man so excellent a creature; but if sinne had not beene, neither Gods mercy would haue beene manifested in pardoning it, neither his iustice in punishing it: Rom. 5.20. For where sinne aboun­ded, there mercy super abounds.

Remember not the sinnes of my youth:] Hee makes mention of his sinnes, for when hee speakes to God who is most iust and righte­ous, that he should remember his owne vn­righteousnesse; as the brethren of Ioseph when they sought fauour of him, they remembred [Page 114]the wrong they did to him: as if one seeking the helpe of his friend, he would confesse the faults he did against him; Luk. 15.21 as the forlorne son did to his father. So, seeing sinne is the prin­cipall wall which diuides vs from God, so that he doth not heare our prayers, Dauid here taketh away this impediment. Doct. We must confesse our sinne if we would be heard. Therefore if wee would haue our prayers acceptable to God, let vs begin at an humble begging of pardon and remission (at which all our praiers should begin) that hauing assurance of Gods fauour, we may boldly sute what we please. But if wee begin not our prayers at crauing pardon; Simil. we become like foolish Physitians, who neglect the causes of the disease, and one­ly study to mitigate the present dolour, and apply outward somentations for the curing thereof.

But how is it that Dauid specially nomi­nates the transgressions of his youth? Obiect. did hee not commit other sinnes? and are the sinnes of his age of no moment?

I answer, Answ. He doth not extenuate his pre­sent sinne, by remembring the sinnes of his youth, but rather aggrauates and aggredges the same, while he repeats from his child­hood, how many wayes hee had kindled Gods wrath against him. Confessing that he [Page 115]had heaped sinne vpon sinne, and so by pro­cesse of time was loadned and ouercharged with it.

Next, if God should deale with him by ex­treame rigour, hee should not onely call to mind the faults which he did yesterday, but whatsoeuer sinnes hee did from his youth. The word [...] includes all the faults either of commission or omission which hee did. Therefore so oft as the Lord terrifies vs with his iudgements, Note. let vs not onely remember our last offence, but let our former transgres­sions make vs bee ashamed, and bring new sobs and sighes in our heart. Let old men call to minds their former offences which they did commit in their youth. Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood, infan­cy, youth, and age, calling them to minde euen from the beginning: Psal. 51.5. for we are concei­ued in sinne, and a child of one day is not cleane before God. As we grow in yeares ye grow in sinne: as a Lyons whelpe is borne with a sauage nature, and as it growes in age so the cruelty thereof increaseth, so does man. Solomon in the Prouerbs saith, Pro. 30.19. It is hard to know the way of a young man with a maid. So young men haue need of sure custody, that their pa­rents, [Page 116]masters and Preachers, should take heed diligently to them.

Saint Ambrose in a Sermon at the Fune­rall of the Emperour Ʋalentinian the younger, bringeth in that place of the Lamentations, Blessed is the man who beares his yoake in his youth. Lam. 3.27. God is mercifull to that youth whom he corrects.

Dauid he deplores the sinnes of his youth, which were secret from the world, and per­chance to himselfe, yet hee craues pardon for them. Now the smallest sinnes trouble him, which before were but sports to him; and so it will befall to vs: those offences now which we accompt no offences, after we will esteem them great sinnes; Prou. 6.3. now they are honey in the mouth, but after in the belly they will be bit­ter as gall.

No time of mans life free of sin. Ier. 2. Exod. 22.29. Simil. Note. Ex. 23.10.There is no time of mans age which is free from sinne, but the youth is not onely first, but most subiect thereunto; for a youth is like an vntamed Calfe, like a wilde Asse which will be taken in her moneth. The first borne should bee sacrificed to God, the first fruits should be offered to him, yea the beast if it had not beene redeemed, the necke of it behoued to haue beene broken. Thinke yee not that God hath more respect of the first [Page 117]fruits of our life, then he hath of the first fruits of Bullocks. Thou shalt consecrate thy be­ginnings to God with Iosias, 2 King. 22.1 who in the morning of his life, euen early, began to seeke the Lord. We should in our life keepe such dyets as did Dauid in his prayers; Psal. 55.17 Morning, noone-tide, and at euen he sought the Lord. Re­member thy Creator in the dayes of thy youth, Eccles. 12.1 be­fore the yeeres come wherein ye shall say, I haue no pleasure. Eccles. 11.9 Be assured O young man yee shall come to iudgement: Iob 20.11. yea, thy old bones shall inhe­rit the sinnes of thy youth.

To what sins youth is most in­clined.The sinnes of youth whereto they are most inclined, are first, pride, and a contempt of their elders: the vile doe contemne the ho­nourable, and youth despise age. Such was the pride of Absolom, 2 Sam. 18.9 whose punishment should terrifie all youths.

Next, lust is naturall to them, as the Pro­digall child spent his time in riot and luxury. Luke 15.14

Thirdly, hypocrisie; they can very well dissemble their doings: and when, with the Whore in the Prouerbes, they are intending sinne, then they pretend they were offering their peace offerings: and with Absolom, pre­tending their vowes in Hebron, 2 Sam. 15.7 but inten­ding to stirre vp rebellion.

And finally, all youths are subiect to in­constancy, [Page 118]they are compared to dreggy wine not setled, Simil. so that experience hath taught vs to say, It is lost which is done to them.

If thou hast escaped from iudgement in thy youth, and hast passed the dangers there­of, thou maist greatly praise God. I read of a man, Simil. who being drunke in the night, passed a very narrow bridge, which considering in the morning, died incontinently: so wee should admire when we remember what dan­gers we haue escaped.

If sins of his youth and ignorance be grie­uous, how much more those of know­ledge.Then if the sinnes of youth now trouble him in his age, what doe ye thinke of the sins which ye doe against knowledge and consci­ence in your old age? Should ye not confesse them and bee ashamed of them? If a child blush it is thought good, verecundia; but if an old man blush it is thought euill, because hee is bound to doe nothing whereof hee should be ashamed. But many are like to the false Elders that lusted after Susanna, and to them appertaineth shame and confusion, for their example in courageth youngmen to doe wic­kedly. Yea they are very rare who haue escaped the perils of youth, either by one notable sinne or other.

Now Dauid of these his own sins doth make a speciall confession, & doth not infold him­selfe [Page 119]vnder the mantle of generality: A simple confession needfull. albeit ma­ny are taught naturaly to dissemble their sins, to excuse them, to extenuate them, or else to inuolue them vnder a common necessity of sinning: but this will not please God, vnlesse wee freely say with Dauid, I haue sinned: Simil. for as a Patient must needs discouer his sore and wound to the Physitian; so must a sinner vn­couer his sinne to God, vvhich is an euident token of a penitent.

Moreouer, hee desires not onely that God would forgiue his sinnes, but more, Doctr. When God for­giues sinne he forgets it. that hee would forget them: wherein God differeth from men; men may forgiue, but they will re­member, for malice and anger takes such im­pression in our hearts, that it is hard to rase out the memory of our receiued iniuries, al­though wee pardon them with our heart: But God as hee remits, so hee forgets, Num. 23.2 [...]. hee sees no iniquity in Iacob; and because the chil­dren of God are imperfect, and in this can ne­uer bee like to God, so long as they carry a­bout with them this sinning sinne, as may be seene in Dauid, 1 Kin. 2.8. who in his Testament re­membred the iniury done to him by Simei, to bee punished by Solomon, although in his time hee did dissimulate it: yet let this bee some comfort to vs, that if the wicked moti­ons [Page 120]of iniuries done to vs come in our minds, let vs resist and controule them, which shall bee sufficient before God.

Nor my rebellions.] Sinne and rebellion are conioy­ned 1 Sam. 15.23. Simil. Sinnes and rebellions are ioyned together, the mother and her daughter, sinne if it grow and increase it tur­neth into rebellion and disobedience; which is like to the sinne of witchcraft and Idola­try: and as a Serpent by eating a Serpent be­commeth a Dragon, [...], so sinne feeding vpon sinne, becom­meth at last rebellion. There are degrees of sinne, Nemo repente factus est turpissimus. Da­uid prayeth to God to forgiue him his secret sinnes, and hee desires that God would keepe him from presumptuous sinnes; slay sinne in the cradle, if yee let it come to maturity it may turne into rebellion.

The word also imports ignorances, which agreeth very well with this youth, to declare that the sinnes of youth commonly springs forth from ignorance, Youth is ignorant, albeit it th [...] [...]th it [...]e wise for they are blind through lack of knowledge, for they haue no naturall iudgement, they lacke instruction, they want experience, and such like: by nature wee are all borne fooles, nature hath taught the beasts to know things profitable & hurt­full to them. The Swallow knoweth her [Page 121]time, the Oxe his crib, Isa. 1.3. but man knoweth not his owner, neither the time when hee shall turne to the Lord.

And this ignorance makes youth to be re­bellious to their parents; whereof the Lord complaines by his Prophet, Isa. 1.2. I haue brought vp children, saith the Lord, and nourished them, and they haue rebelled against me.

A profita­ble Lesson for Parents to train vp their chil­dren in vertue.This shold teach Parents to remedy the igno­rance of their youth by instruction, that their minds being inlightned by the knowledge of God and learning, they may feare God in the morning of their youth, and haue the eyes of their vnderstanding opened to know the true God and feare him, that it may bee fulfilled that is spoken by the Prophet: Ioel 2.28. And in the last dayes I will poure out of my Spirit vpon all flesh, and your sonnes and your daughters shall prophe­sie, and your young men shall see visions. We may complaine most iustly with that holy Father S. Augustine, of the neglect of education of our youth, where hee saith, Gods iuft recom­pence to Parents. O flores vere non frondium, sed veprarum: O truely they are flourishes not of branches but of briers, and so the Lord doth recompence the Parents in their age, that as they were negligent in trai­ning them vp in the knowledge of God so they become crosses to their Parents in their [Page 122]age. Plutarch. Among the Lacedemonians there was a Law that children were not obliged to main­taine their Parents in their age, who were carelesse of their education in vertue when they were young.

Moreouer, Doct. Sinnes of ignorance wil not ex­cuse vs. let vs assure our selue that the sinnes of Ignorance will not excuse vs, albeit they may extenuate our paines, and make vs to bee punished with fewer stripes.

I will not insist in this poynt, because I haue spoken sufficiently thereof in that Ser­mon on Christs first word spoken on the Crosse, Father forgiue them, for they know not what they doe.

But according to thy kindnesse remember thou mee, euen for the goodnesse sake, O Lord.] The fountaine hee runnes vnto is the mercy of God, where hee plainly disclaimes his owne merits. Lorinus the Iesuite a­gainst me­rits. Lorinus a Iesuite here bringeth in sundry passages of Scripture to qualifie the mercy of God against merits: Psal. 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7. Dan. 9.18. Isa. 55.7.

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

IN this second part of the Psalme after his Petition, Doct. Gods truth and mercy props of a Christians faith. Psal. 116. he setteth downe the props to the which his faith doth leane, to wit, the mercy, truth, and righteousnesse of God, He beleeued, therefore hee spake: so our Prayers except they bee grounded on faith, and an assurance that God will grant them, they are offensiue to God, and not pro­fitable for vs: Hee who prayeth without faith, saith S. Iames, is like a waue of the Sea, Iam. 1.6. tost of the winde, and carried away. The proofe of this is in the sixt Psalme, wherein after his prayers, with a constant assurance he conclu­deth, all mine enemies shall be confounded. Psal. 6.1 [...]. Af­ter hee had prayed for mercy, hee falleth out in a meditation, consideration and proclama­tion of Gods goodnesse, in the eighth, ninth, and tenth verses, Simil. as it were to stir vp himselfe vp to Prayer againe: as a man finding a fire al­most consumed, doth put thereinto more coales to kindle it.

Gracious and righteous is the Lord.] First in his owne nature, hee is good and righteous [...] rectus: next, he is good to vs in teaching [Page 124]vs his way. God is not only good but goodnes it selfe: but how doth his goodnes appeare? not in shewing mercy on Abraham, Isaacke, Iacob, Moses, and the righteous, but on the most mi­serable sinners, (as Manasses saith in his Pray­er) the Prodigall child, harlots, & such other.

Therefore will he teach sinners in the way. Mat. 6.11.12.] In this common benefit of remission of sinnes, he inuolueth himselfe with the rest of the Saints, and so should all our sutes bee common, that wee desire nothing alone, but that whereof our brethren may participate. This is the communion of Saints which wee beleeue. Our dayly prayers are for all, Giue vs this day our dayly bread, forgiue vs our sinnes, and lead vs not into temptation. Note. Who seeketh any thing for himselfe of God, and not for the rest of his brethren, shall be repelled, & receiue nothing.

The persons to whom mercy appertaines are called sinners, Doct. Sinne the onely ob­iect of Gods mer­cy. Rom. 5.20. as though hee would make sinne the onely obiect of Gods mercy, as in­deed it is: for Gods mercy would not haue been manifested, if sin had not been knowne, that so where sinne abounded, there grace might superabound: the whole haue not need of the Physitian, Luk. 5.31. but the sick. Think not that the multitude of thy sinnes will exclude thee from Gods grace.

Christ at the vvell was found of the Sama­ritan woman; Ioh: 4. mercy and misery met toge­ther in the Pharisees house, Luke 7.36. euen Christ and the Magdalen: Mat. 20.31. in the field hee met with the blind, who cried, Luke 18.14 Sonne of Dauid haue mercy on vs; in the Temple vvith the Publican; Iohn 5.2. at the Poole with the Paralitique; for, Luke 5.32. He came not to call the righteous, but sinners to repentance.

But what teacheth he? His wayes: He tea­cheth Godswaies not mans traditions. Ionah 2.8. not the tradition of men, of Popes, of Councels, who could and haue erred, but Gods owne wayes, his statutes, so oft repeated in the 119. Psalm. Woe to the Papist, who followeth lying vani­ties, forsaking their owne mercy.

The great Doctor and teacher is God him­selfe, who hauing the key of the heart, must open it himselfe. Doct. The con­uersion of a sinner is not a work of nature. 1 Cor. 3.6. Therefore the conuersion of a sinner is not a worke of nature, but it is Gods principall fauour, who must giue en­crease to Pauls planting, and Apolloes wate­ring. We should therefore feruently pray to God for the Preachers, that hee would so blesse them, that by their labours many may be conuerted to himselfe. The Israelites vn­der the Law being terrified by Gods voice, said, Let not God speake any more vnto vs, Exod. 20.1 [...] but Moses. But wee vnder the Gospel being com­forted by his voice, say, Note. Let Moses and Paul [Page 126]be silent, but let God speake to vs.

The worke of conuersion of sinners, Da­uid draweth to the fountaine, euen Gods grace and free fauour: whateuer commeth to vs, doth proceed out of his grace.

But this is wonderfull, Doctr. Mercy and iustice meet in the salua­tiō of man. how grace and righteousnesse, which seeme so opposit in the saluation and conuersion of a sinner meets to­gether, and kisses one another. I answer, In the worke of our redemption they accorded, when Gods iustice was fully satisfied by the death of Christ, and his mercy was cleere by full pardoning vs, Simil. Leu. 16.8. when we escaped with the scape-Goat to the wildernesse, and he died; the suerty paid the debt, and wee were freed. In the conuersion of a sinner hee vseth both, hee vvounds and humbles, cures and exalts againe. Deducit ad inferos, & reducit; Hee cast downe Paul, Acts 9.4.8. made him blind, rebuked him, and then conuerted and comforted him, and sent him to teach the Gospel, and con­uert others.

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

HE setteth down in this verse to whom the former benefit doth appertaine; and what sort of sinners shall partici­pate of mercy; to wit, the meeke and humble; whom God hath so prepared by af­flictions and crosses, Doct. Afflictions teach hu­mility. Who are humble. Simil. that he hath made them to giue an open way and place to the Gospel to worke in them. For as the waxe first is by labour and by fire, made soft and pliable before it can take stampe and impression of the Kings image and superscription; yea clay must bee made soft and pliable before it bee made a vessell: so must God humble vs, be­fore he put his image in vs: so the gold, Simil. sil­uer, &c. must be battered, before it be stam­ped. Ps. 119.71. It is good (saith Dauid) that thou hast humbled me, for thereby I learned thy Comman­dements: If he had not beene first humbled, hee had neuer learned Gods Commande­ments. He desired children to come to him, for of such is the Kingdome of heauen: yea except we become as these, Mar. 19.14. we shall neuer enter thereinto. God resisteth the proud, Iam. 4.6. and giueth [Page 128]grace to the humble. On whom will the Spirit of the Lordrest? on the contrite heart.

The Palace of Heauen is very ample, Simil. but the entry very narrow, let vs then liumble our selues vnder the mighty hand of God, and learne of Christ that hee is meeke and low­ly, Mat. 11.29. and wee shall finde rest to our soules.

The word meeke, is in Latine mites, of which our Sauiour speaketh, Who are meeke. Mat. 5.3. Blessed are the meek, or mansueti, quasi ad manum venire sueti, accustomed to come vnder the hand; so God so mitigateth the fury of our nature and ta­meth vs, that wee become so obedient, that as a childe commeth vnder the hand of his Parent, Psal. 123.2 or as a handmaid is directed by the eye of her mistresse, so doe wee attend vpon God.

Doctr. Whom God dire­cteth he also pro­tecteth. Will he guide:] God who teacheth the meeke, he also guides and directs them, and leades them through the way. For as children are ignorant, so are they impotent; they are taught by their parents & led by them; whom God directs he also protects, and guides to heauen, or else we should soon perish. He must order the actions of our whole life rightly, which is the second grace that God will be­stow on his children when they submit them­selues obediently to beare his yoake. This [Page 129]docility will neuer be till our proud heart be subdued.

what Gods iudgement and his way is.His iudgement and his way, is nothing else but his gonernment, whereby he declares himselfe as a louing Father, carefull to pro­uide for the saluation of his owne children, that he may relieue them that are oppressed, raise vp those who are cast downe, comfort those who are sorrowfull and grieued, and succour such as be in misery. And because in the former verse hee spake of sinners (he will teach sinners his wayes) he expounds of what sinners he meant; God tea­cheth sin­ners, but not all. hee will not teach euery sinner, but those whom he hath receiued into his fauour. First, hee bears downe our pride and contumacy, and humbles vs, First God will haue our pride beaten downe, then hee will teach vs. but being cast downe he will not forsake vs; and being humbled by the crosse, he directs all the acti­ons of our life in his holy obedience; of which Apollinarius:

Humility the first, second, and last gift of a Christiā. August. Epist. 56.He will direct righteous men that are meek.

Wherefore ye may clearly see, that the gift of modesty and humility is so necessary, as without which wee can neuer be capable of the mysteries of Gods kingdome: Which made Augustine to say (borrowing the allu­sion [Page 130]from Demosthenes the Grecian, August. E­pist. 75 ad Auxilium Episcopum. who be­ing demanded what was the chiefe thing re­quired in an Orator, answered thrice, pro­nunciation) thrice, that the chiefe vertue re­quired in a Christian was humility: and in another Epistle; En adsum senex à iuuene coe­piscopo, Episcopus tot annorum, à collega nondum anniculo, paratus sum discere; I am here an old man ready to learne from a young man my coadiutor in the ministery, and so old a Bishop from a young man who scarce hath beene one yeare in the seruice.

VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his co­uenant and his testimonies.

ALl the paths, &c.] An [...] or excla­mation, whereby hee explaineth what he would shew, euen the wayes of the Lord; a most comfortable saying: such as Paul hath another, Rom. 8.28. To those that loue the Lord all things worke together for the best: Sicknesse, pouerty, infamie, yea death, which is the greatest mer­cy, when we are separate perfectly from sinne and the world, and conioyned to Christ. So that God is euer accumulating mercies, and [Page 131]heaping them on our head, Lam. 3.22. that whateuer be­falleth vs, certainly commeth from his mer­cie, and it is of his mercy that we are not con­sumed and daily brought to confusion.

He comprehendeth the paths of the Lord in two words, Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth, or (as others expound) iustice. These are the two pillars which vpholdeth a King and his kingdome. Mercy and truth preserue the King, for his throne shall be established with mercy. Whateuer we heare or reade of the wayes of God, is ei­ther mercy or truth: mercy in pardoning sin, truth in performing his promises. Doct. Mercy and truth be­long not to the wic­ked. Other qua­li [...]ies that are in God may tend to the repro­bate, but with none of these two haue they any thing to doe, for they haue no repen­tance, therefore no remission of sinnes; they haue no faith, and therefore they depend not on his truth. But the godly are not to bee a­fraid of his iustice, because mercy interuenes: his power mainta [...]nes them, his wisedome foresees their reliefe. Rom. 8.33. Who shall intend any thing against the elect of God? Christ iusti­fieth, who can condemne? But with the wic­ked he will dealt very hardly, Psal. 18.25.26. with the godly he will shew himselfe godly, vvith the vp­right man he will shew himselfe vpright, with the pure hee vvill shew himselfe pure, and [Page 132]the froward he vvill shew himselfe froward.

To such as keepe his couenant:] But to whom vvill he shew this mercy? To those who keepe his couenant. Of this couenant which God made with his Church, reade Gen. 17.2. Ex­od. 24.7. Iosh. 24.16. Ier. 3.31. and in many other places.

This is the third name which he giueth to those who shall bee partakers of his mercy. Three names gi­uen to the chosen. First, they are sinners; next, humble and pe­nitent sinners; and thirdly, their repentance is declared by their life, in that they keepe Gods couenants.

What a couenant is. A coue­nant must be mutuall.A couenant is a mutuall band betweene two persons, hauing mutuall conditions. God humbleth himselfe, so farre, that he couenants with man to be his God, and promiseth to be their Father; we againe oblige our selues to be his children and people, if we forget to ho­nour our Father, then hee will not accompt vs his children. Hee craues that wee should keepe his Commandements and couenants, not the traditions of men; Doct. Mans tra­ditions cannot binde the consci­ence. Note. which can neuer bind the conscience: yea oftentimes it falleth out, that those who are too curious in obser­uing these idle and vaine rites, are carelesse in keeping these things which are absolutely commanded by God.

VERSE. 11. For thy names sake, O Lord, bee mercifull vnto mine iniquity, for it is great.

FOr thy names sake, O Lord, bee mercifull vn­to mine iniquity:] What before hee spake generally of Gods mercy promised to all humble & penitent sinners, Doct. Particular applicati­on of mer­cy needful. 1 Cor. 9.27 that in this verse he particularly applyeth vnto himselfe; shew­ing vs hereby how necessary the application of mercy is to a Preacher, lest preaching to others hee become a Reprobate himselfe.

He runnes euer to mercy pretending no merits, and craues pardon to his iniquity, which before hee called sinne, for hee sinned against God, and did iniquity to Vrias: Doct. Who sin­neth a­gainst God hurteth his neighbour. 1 Ioh. 4.20. where obserue that sinne and the forgetfulnesse of God, causes vs to doe iniquity and wrong to our neighbours: how can wee loue God, whom wee see not, and hate man made to his I mage whom wee see.

For it is great: Doct. To aggra­uate sin, a true marke of a peni­tent. Gen. 3.12.13. A true marke of a petitent sinner, to aggrauate his sinne. Some vse to extenuate their sinnes, by comparing them to others whom they thinke sinne more then they doe: others excuse them, as Adam did when hee said, The woman which thou gauest to bee with me, shee gaue me of the Tree, and I did eate: shee againe excused herselfe, The Serpent [Page 134]beguiled me and I did eate: Doctr. Whē man remem­breth sinne God for­getteth it. But let the children of God search and finde out the greatnesse of their sinnes, and aggrauare them, that God may extenuate them, and so forget them. Are yee loadned with sinne, remember it, and God will forget it, and ease you; if yee haue it before your eyes, hee shall cast it behind his backe: but if you thinke nothing of sinne, God will binde it on your backe, so that it shall presse you downe as a milstone.

But he craueth this for Gods names sake: his name is his honor, Doctr. Gods chiefest honor is his mer­cie. Pro. 25.2. shewing vs that God pur­chaseth his chiefe honour by his mercy: It is the honour of the King to try sinnes, but the honour of God to couer them.

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

IN this and the other two verses following is contained another quality which God craueth in his penitent, humble, and obedi­ent sinner, to wit, that he haue the feare of God, who is rewarded with temporall and spirituall blessings in his soule, body and po­sterity: So godlinesse is great gaine, hauing the p [...]om [...]es of this life the life to come. 1 Tim 4.8.

What man is he.] By this forme of interroga­tion [Page 135]hee would note the raritie of those that shall finde mercie, and this indefinite speech answerable to an vniuersall, declareth, that whatsoeuer they bee, of whatsoeuer estate and cond [...]tion, who feare God, shall bee sure of these after following blessings. Doct. God di­rects them whom hee forgiues.

Next obserue that God hee directs all these in the course of their life whom hee hath par­doned; therfore those who are not reconciled to God, need not looke for Gods direction, he was a Pillar of fire and Cloud to the Israe­lites, for they were vnder the Couenant. Exo. 14.19.

The feare of the Lord is the chiefe vertue, Pro. [...]5 33. What the feare of God is. euen the beginning of wisedome. It is a se­cret reuerence bred in the heart of a Christian proceeding out of the sense and feeling of Gods loue, whereby a sinner is affraid that hee neither thinke, speake, or doe any thing which hee supposeth may offend Gods Ma­iestie. This secret feare if it bee once planted in the heart will direct thee in all good acti­ons acceptable to God, and correct thy euill doings. Note. The two properties of Gods feare. Simil. The loue of God hath a constraining power, whereby it compelleth and forceth vs to serue him: the feare of God hath a re­straining power, by which it restraineth and stayeth vs, and keepeth vs backe from offen­ding him: this is like a bit, the other like a spur. Abraham feared that the feare of God was not Gen. 20.11. [Page 136]in the place wherto he went. Ioseph being inti­ced by his Mistris to commit wickednes with her, answered, How can I do this great wickednes and so sin against God? Gen. 39.9. the Lord plant this feare in our harts. This is a filial feare which he cra­ueth, comming from loue, & not a seruile feare which commeth from a feare of punishment. The preseruer of this feare is a continual nou­rishment in thy minde of the presence of God, How the feare of God is pre­serued. to whō thou presentest all thy actions. When thou cōmittest any thing vnworthy of his pre­sence, be ashamed of it, flie frō it, craue mercy for it, & make the quiet Cabinet of thy mind the Chamber of his presence, wherin thou da­rest admit no lewd thought, no filthy thing. And because it is impossible to fray thy hart & minde from the conceptions of that sinning sinne in thee; Note. yet haue this testimony, that it is no sooner conceiued, but as soon repented.

Will he teach the way that he shall choose.] He promiseth foure benefits to the man that fea­reth God, he heapeth vpon him grace vpon grace: before hee pardoned him, and now he directeth the man whom he forgaue: for no sooner receiueth hee any man in his fauor when he immediately takes the protection and direction of him.

But out of these words we see three things. First there are diuers, yea contrary wayes, as [Page 137]there are contrary ends, the broad and the narrow, the Kings way and by-rodes, the way of life and of death. Many pro­mise to themselues a Kingdom not being in the way leading thereto. This is against such as dreame to themselues that whatsoeuer religi­on they professe, or howsoeuer they liue they shall goe to heauen; but they are deceiued; for if thou be not in the way to the Kingdome, thou shalt neuer attain to the Kingdome: ma­ny, yea the most part are not going but ri­ding, not running but posting to hell; whom if ye demand whither they goe? they will answere, to heauen: yea and they will bragge they shall be nearer God then the Preacher himselfe, euen as if one would dreame of life at the poynt of death.

Next wee see that a man cannot of him­selfe choose the right way to heauen; Doct. Man of himselfe is igno [...]ant of the rig [...] he way. 1 Cor. 2.1 4 for the naturall man cannot apprehend those things which pertaine to Gods Kingdome, neither yet can he see them, for they are spiritually dis­cerned. Whereupon followeth the third, that is, how man shall choose the good and re­fuse the euill way: Rom. 9.1 [...]. Non est currentis, nec volen­tis, sed miserentis Dei: It is not in him that run­neth, nor in him that willeth, but in God that sheweth mercy. Heb. 11.25. Moses choosed rather to suffer with the Church then to bee called the sonne of Pharohs daughter. Ios. 24.15. Ioshua and his [Page 138]house choosed to serue God, though all the people should serue Baal. Psal 4.6. Dauid the King choosed the light of Gods countenance to shine on him. 1 Kin. 3.9. Solomon made his choyce of wisdome. Luk. 10.42 Mary choosed the better part. Paul thought all things to be dung in respect of the excellent knowledge of Christ. Phil. 3.8. The Church of Laodicea was counselled to buy gold. Apoc. 3.18. But all these their choyces were of God, who put it in their hearts to choose good things. Wise­dome cryed in the streets that all that were destitute of vnderstanding should come to her, Pro. 8.1. but the foole heard the voyce of the har­lot, Goe to our daliance, Pro. 7.22. saith shee, and hee went like a sheepe to the slaughter. So by na­ture we choose the way to destruction; Hos. 13.9. Thy perdition is of thee O Israel, thy saluation of me.

VERSE. 13. His soule shall dwell at ease, and his seede shall inherite the Land.

What the peace of conscience [...]. HIs soule shall dwell at ease.] The second promise and spirituall blessing, the peace of conscience which is the tranquility of the soule, flowing from the assurance of Gods fauour in Christ wrought by the holy Spirit. This is that white stone in the Reuelation, Reuel. 2.17 wherein a name is written, which none can read but hee that hath it. Thy good life may [Page 139]bee a marke to others of thy saluation, but thy inward peace is a token to thy selfe, that howsoeuer thy outward man bee afflict­ed; yet thy inward man hath that peace which passeth all naturall vnderstanding: of which Christ saith, My peace I giue you, Ioh. 20.19. not as the world; and hee commanded the Apostles to giue their peace.

The giuer of this peace is called the Prince of peace; the wicked cry peace, Ier. 8.11. when as sud­den destruction is approaching, as the trauell of a woman: But there is no peace to the wicked, Esa. 48.22. saith my God; they may sometimes lye in carelesse security, not wakened by the sight of Gods iudgements, but sleeping in the bot­tome of the Sea, hauing no true rest: for the worldlings haue three wormes which eate them vp, care, feare and dolour; Care, feare, and griefe, are three wormes which eate the world­lings. care to con­quest the things of this world so excessiuely, that they are eaten vp by it, feare lest it be ta­ken from them, and commonly God as hee threateneth by his word, the thing they feare shall come on them, and then followeth an excessiue sorrow for the losse of them, they despaire and oftentimes are the cause of their owne death: but the godly cast their care vp­on the Lord, they haue a reasonable care of their Familie, but with measure, they feare no­thing [Page 140]but the offence of God, all other feares are swallowed vp in the gulfe of that feare; for they assure themselues that God will main­taine their Lot; and finally, at the losse of any creature the godly haue a naturall sorrow, al­beit not out of measure, Iob. 1.21. but with Iob, saying, The Lord hath giuen and taken.

The third benefite. And his seede shall inherit the Land.] The third blessing temporall, he promiseth wealth to the posterity of the righteous, that their daies shall be long in the Land that God hath giuen them. First in this promise yee see the constancie of Gods fauor towards them that feare him, their death doth not withdraw Gods loue from their posterity, 2 Sam. 19.38. as Dauid af­ter Barzillai went home, remembred his kindnesse in intertaining Chimham, and on Mephibosheth hee shewed the mercy of God for Ionathans sake: 2 Sam. 9.3. Doctr. Gods loue dieth not with the Parents, but reuiues in their po­sterity. A note for Parents. so Gods loue dies not with the Parents, but reuiueth in their posterity, as the Lord promised to Dauid, 2 Sam. 7.12. Here is a promise to the godly who feare him, of a sure and perpetuall maintenance to their posterity. The consideration hereof should abate that excessiue care that Parents haue of their children, whereas the best care they can haue of them is, that they feare God themselues, and labour to bring them vp in [Page 141]that feare. Kings haue not such surety of the continuance of their crownes to their succes­sion, neither Noble-men of their Lands, as [...] godly man hath of Gods prouision: Psal 37.25. I was young, saith Dauid, and now am old; yet I neuer saw the iust man nor his seed to beg.

Moreouer we see that Lands are at the dis­position of God, Doct. All chan­ges come of sinne. who wil giue them to whom he pleaseth, and altereth Dominions, as the Monarchie of the Babylonians, Persians, Gre­cians, and Romanes, the cause of this alterati­on was their sin: and doe we not see amongst our selues within these thirty yeares, Example of our time many and strange alterations of Lands and houses, translated from the right owners thereof to others neither of their name, nor any way be­longing to them. Should not this teach vs all to feare God, and make our houses as Sanctu­aries to him, left he be forced (as he extirped the Canaanites for their sinnes) to root vs out, and sweepe vs away as with a besom.

VERSE. 14. The secret of the Lord is reuea­led to them that feare him: and his couenant to giue them vnderstanding.

4. Benefit and pro­mise, reue­lation of his secret [...]THe fourth benefit which the Lord will bestow vpon the godly men, he will (if they feare him) reueale to them his secrets.

First, Doct. Gods word is a secret. [...]eu. 5.5. ye see the word of God is called a secret, a mystery, and hid treasure, a closed booke which none is able to loose but the Lambe. For all the naturall wit of man is not able to attaine to the vnderstanding of the meanest Article of faith. All things which we beleeue are aboue the compasse of reason, or flat against it.

The Gospell commeth by reuelation: The Gos­pell comes by reuela­tion. Mat. 16.17. Bles­sed art thou Simon, the Sonne of Ionah, flesh and bloud hath not reuealed this to thee, but my Fa­ther: where he manifestly testifieth, that the confession of Christ is a hid matter, which must bee reuealed to vs by himselfe. The wit of man can search the profundities of nature (albeit it is not able to attaine to the hundreth part thereof, as of Physicke, Astro­nomy, Geometry, &c.) but it cannot sca [...]se vpon Diuinity without inspiration, which must come from aboue. It is no maruaile therefore that so few beleeue the word, for fa [...]h is not of all men, it is the gift of God: as i [...] is a secret, so are they called his secret ones to whom he reuealeth it

But men may thinke, Obiect. that it being a secret, why should it be made common to all, and God hath closed that booke.

Answer. I answer vvith Augustine, it is a flood on [Page 143]vvhich a Lambe may swimme, and an Ele­phant may walke. Mat. 13.11. To the children of God it is plaine; to those it is giuen to vnderstand, but to others they are parables, Esay 6.9. That seeing they should not perceiue.

But to vvhom doth he reueale it? Doct. No true seruice without conscience. To them that feare him, and to these he giueth vnder­standing, as in the 15. and 119, Psalme hee testifies. By which I see there is no true ser­uice vvithout conscience, and none can pro­fit in the knowledge of the Scripture but such as feare God; and the more they feare him, the more they grow in knowledge. True piety and godlinesse is the nourisher of know­ledge, for the feare of God is the beginning, growth, and perfection of all wisedome. And therefore Athiests and prophane per­sons haue not learned Christ aright, they are learning, but doe neuer attaine to the power of godlinesse and his couenant to giue them vnderstanding.

His couenant is specially mentioned, Doct. Gods co­uenant be­long [...]th to such [...]s feare him. Iohn 6.33. be­cause the Iewes brag of the couenant made to Abraham their Father. But here he decla­reth to them that they haue no title [...]o the couenant except they feare God. The Iewes bragged that they were descended of Abra­ham, but Christ sends them to their father [Page 144]the deuill, because they follow his manners, and are murtherers. Therefore there is no part in the couenant to those who haue not the true feare of God.

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

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

In this Verse hee perswades himselfe by faith that God will set him free, for (as saith the Text) his eyes are euer towards the Lord; that is, he depended on God, as the eye of the handmayd is towards her mistresse. This he testifieth when he saith, Psal. 123. Psal 121. And I lift vp mine eyes to the mountaines, my helpe commeth from thee O Lord, for thou wilt deliuer me who trusts in thee. Note. Men may looke for helpe at the hands of men, but in vaine. But God will not fru­strate the expectation of his owne; which should make vs not to turne our eyes from him, seeking helpe from Aegypt. Wee can­not at one time looke vp to heauen, & downe to hell or the earth, no more put our confi­dence [Page 145]in God and man.

Next, ye see that if we desire to get deliue­ry, we must in al our actions set him before our eies, direct all our actions to glorifie God, and edifie his Church. Psal. 16.8. I haue set the Lord alwayes before my face, for he is at my right hand, therefore I shall not slide. Will God defend an vnrighte­ous man, who asmeth not at Gods glory, but his owne designes? Note. If thou haue him before thine eies, then will he stand at thy right hand to maintaine thee.

He will bring my feet out of the net: Compa­rison.] He com­pareth his estate to a bird insnared in the fow­lers net: for his enemies were fowlers, their engins were nets, himselfe was the poore bird circumuened. The Chur­ches ene­mies vsing subtilties to intrap her. Gen. 3.1. Let Chri­stians haue their con­uersation in heauen. God will breake the snare. Acts 16.26.

The Church hath many enemies, but none are so crafty as these fowlers: fraud and craft is a marke of Gods enemies; they imitate their father the deuill, who is a wily Serpent, and more subtile then any beast of the field.

Thirdly, let Christians be birds, that as they haue their chiefe abode in the ayre, so we may haue our conuersation in heauen; as they fill the aire with their sounds, so let vs praise God.

Fourthly, Gods children may be ensnared, but God will breake their nets and deliuer them, as Paul, Silas, and Peter out of prison; [Page 146]for that which seemes impossible to men, is possible with God. Man is as the bird escaped out of the snare of the fowler; Psal. 124. Simil. for as the bird compassed cannot deliuer it selfe, no more can man escape their attempts by his owne strength, but onely by Gods power.

VERSE. 16. Turne thy face vnto me: and haue mercy vpon me: for I am desolate and poore.

Doct. Aduersity makes mē feare Gods absence. Doct. Gods mer­cy the fountaine of all bles­sings. Doct. Misery the obiect of Gods mer­cie. Luk. 10.33. Simil.HE thinkes in aduersity that God turnes away his face, whose presence to a crea­ture is as the turning of the Sun vnto the earth.

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

The next argument from his misery, For I am desolate and poore. This is the obiect of Gods mercy, vpon vvhich it must worke; as the vvounded Iew was an obiect of the Samaritans mercy. How would Gods mer­cy be knowne, if man had no misery? How would the Physitians skill be tried, if not by the patients diseases? How would the libera­lity of Princes & their iustice be notified, but by the pouerty of their subiects, and their distresses.

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

Doct. God multi­plieses sor­rowes, be­cause wee multiply sinnes. THe sorrowes of mine heart are enlarged:] God hath many meanes to humble the sonnes of men, and namely he turnes their ioy of sinne into sorrow; the right sorrow, where­of the Lord send vs. God multiplies sorrowes because we multiply sins. Dauid found a cause of sorrow in euery thing he gat from God: for his brethren enuied him, 1 Sam. 17.28. and 18.9. 2 Sam. 6.20. and 15.31. 1 Sam. 23.12. and 26.1. and 29.4. his father in law Saul persecuted him, his vvife mocked him, his familiars and companions deceiued him, his children pursued him, the Ziphims and the Lords of Keilah betrayed him, the Phili­stims reiected him. The ioies which God pro­pineth vs with, are as so many roses; but in the bottome of them are enclosed as many thornes to pricke vs: Simil. 2 Cor. 12.7 As Paul was pricked with the messenger of Satan, le [...]t he should haue beene exalted through the great reuela­tions. So if we found not some discomfort in euery creature, we should be bewitched with the delight thereof, that we could not settle our affection on God: And therefore God peppers euery pleasure, and giues vs some soure sauce thereto, Exod. 12.8. as he gaue soure hearbs to be eaten with the Paschal Lambe.

Draw me out of my troubles: Doct. If the plea­sures of this world were not painfull we would too much delight in them. Psal. 34 11 1 Sam. 17.34. Doct. The root of all our trouble is our owne sinne. Simil. Pro. 20.17] Many are the tribulations of the righteous, but the Lord will de­liuer him out of them all. God vseth to draw them, by which hee would testifie that it is a work of Gods power to deliuer the innocent; as Dauid deliuered his fathers sheepe from the Lyon and the Beare, and the vessels out of the hands of a strong man.

VERSE 18. Looke vpon mine afflictions, and my trauell, and forgiue all my sinnes.

THere he acknowledgeth the root of al his troubles to be sin: for which he craueth mercy at God. Ye may see here that sin touch­eth him so neere the heart, that he cannot find ease but in the remission thereof. Sin is sweet in the mouth as honey, but it is in the womb as grauell. There is no venome in the affliction but sinne, so being quit of sin, he esteemes no­thing of the affliction. Sin is the noysome hu­mour; purge the humour, and saue the pati­ent. The goodnes & wisdome of God, which maketh affliction a bitter water to eat vp the rust of sinne. The affliction is not profitable which hath not made some diminution of sin. When Gods anger was quenched, Gen. 8.1. then the flouds were abated, so as thy sin decreases, thy affliction diminisheth daily.

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

THis endeth as the sixt Psalme; Doct. The sub­duing of sinne is the triumph ouer out enemies. Acts 9.3. 1 Sam. 31.4 for trium­phing aboue sin his spirituall enemies, he triumpheth aboue all his bodily foes, he pre­uailes with God, he preuaileth also with men.

He vseth no imprecations against them, but that God would looke on them either merci­fully to conuert them with Saul, who was cal­led Paul, or to confound them, as the first Saul who killed himselfe. His enemies are descri­bed from their multitude & number; next, frō their malice & cruelty. Alwayes Gods honor is so much the more greater that he is one for all, & his loue preuents their cruelty. He com­plained of their craft, before they had spred nets for him, and the deuill who before was a Serpent and could not preuaile, now becom­meth a fiery flying Dragon, Gen. 3.1. Apoc. 12.3. to deuoure the seed of the woman: so craft disappointed, becomes cruell: he was first a Serpent, & yet he is more dangerous when he is a serpent, cheaping, Doct. Craft dis­appointed, becomes cruelty. Eph. 6.14. then when he is roaring as a Lyon; when he roares he is heard far off and is eschewed, but who can shun a Fox and a Serpent: therefore craft is alwaies cruell. Since then we haue to doe with malitious enemies and crafty deceit­full [Page 150]men, let vs inarme vs against them by the brest plate of righteousnesse, to strike by their darts, and by patience to suffer their wrongs.

VERSE 20. Keepe my soule and deliuer me: let me not be confounded, for I trust in thee.

HE ends as Christ ended his life, Doct. The soule is wel kept when God keepeth it. Luk. 23.46. Mat. 6.19. In thy hand I commit my spirit. By the soule he meaneth also the life, for it is well kept when the Lord keepes it: no earthly place so sure, but the thiefe may come in, or rust consume, but if thy soule be bound vp in the bundle of life, and treasured with God, no violence or cōsumption can attain therunto. And he vseth that same argument in the end which he did in the beginning, For I trust in thee.

VERSE 21. Let mine vprightnesse and equity preserue me: for mine hope is in thee.

LEt no man claime the patrocinie of God, Doct. God will not patro­nize an vn­righteous cause 1 Sā. 26.17. vnlesse he maintaine a righteous cause & quarrell, for what fellowship hath the Lord with the throne of iniquity? This he speakes because of his enemies to whom he neuer did iniury, and the more ingratefull were they; yea these he benefited: as Saul, with whom in the field he pleaded his innocency, when Saul said, Psal. 143.2. My son Dauid thou art more righteous then [Page 151]I. But when he came before God he cried, En­ter not in iudgement with thy seruant; but re­countering with men he braggeth of his inno­cency: Our eyes are sharp sighted and bright enough to behold the earth, but when we looke to the Sunne they will be dim.

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

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

THis last verse containeth a prayer for the Church, Doct. Atrue note of a Chri­stian to be affected with the state of the Church. Psal. 51.8. Doct. The Church subiect to infinit troubles. so that hee is not contented to enioy any priuate benefit from God, himselfe, vnlesse the Church of God be partaker there­of; whose welfare he promiseth to procure, and desires others to pray for the peace of Ie­rusalem: and this is a marke of a feeling mem­ber of Christ, who remembreth not his owne sorrowes without regard of the tribulations of Gods Church.

Next, ye see that the Church is subiect to [Page 125]infinite tribulations, she is a Lillie among thorns, Exod. 3.2. Mat. 14.24. Gen. 8.1. there must be a fire alway in that bush. is no maruell to see the ship of the Disciples tossed in the seas, and the Arke of Noah in the deluge, but indeed it were a maruel to see the Church not persecuted. Doct. God will in the end deliuer his Church.

Finally he prayes for deliuery to her, let­ting vs see two things: First, that the Lord will compasse his Church with ioyfull deli­uerances, and not let the rod of the wicked lie alwayes on the backe of the righteous, but as they haue many crosses, Doct. The Chur­ches deli­uerance is Gods pre­rogatiue. so they get many comforts from God. Next, God common­ly takes that honour to himselfe to deliuer his Church, when Princes persecute the same to their owne ruine and shame. Let vs pray vnto our God to deliuer his Church in Eu­rope this day, which is fearfully assaulted by wicked men, and to giue his Saints pati­ence and perseuerance in the truth to the end. Amen.

VERSE I. Blessed is he, whose wickednesse is forgiuen, and whose sinnes is couered.

BEfore I come to the particular parts of this excellent Psalme, I must obserue wherein David doth place happinesse and felicitie. He more then twentie times in the Psalmes (d scribing who are happie) accounteth thesee onely happie who are godly. Sometimes in the cause, Blessed is the people whose God is the Lord; Psal: 33.12. Psal: 41.1. Psal: 128.1. Psal: 32.1. Blessednesse sometimes imputed to the causes, sometimes to the effect sometimes to the meane. sometimes in the effect. Blessed is the man who iudgeth wise­ly of the poore, sometimes in the meanes, as blessed are those that feare God, whose sinnes are forgiuen, for as gold is alwaies gold whither it be in the mine, where it grew, or put forth to exchange, or in the kings treasurie, so godlinesse must be esteemed all one, whi­ther yee iudge it by the cause from which it had its beginning, or from the effects there­of, or from the meanes; whereby it is inter­tained, albeit euery one of those haue their owne place, the one as the fountaine the o­ther as the spring flowing therefro.

There is no man, although neuer so vn­happie, [Page 7]who doth not aspire and desire to be happie, Wherein many put happines. 2 Sam. 13.4.29. but they perceiue not wherein happinesse consisteth, some put it in the plea­sure of their flesh with Ammon, but his sud­den repentance in thrusting away his sister, and his infortunate end, shew that there is no happinesse in those filthie pleasures: some place happinesse in riches with Crassus, but finding the incertaintie thereof they wil be forced to cry, Plutarchus O Solon, Solon: other place happinesse on honours as Absolom and Ha­man who were both exalted on trees. 2 Sam. 18.9 Ester. 7.10. But David albeit hauing riches, honours, and pleasures in his kingdome) accompteth him­selfe onely happie in this that his sinnes were pardoned. Those earthly things are a weake foundation wherevpon to build, Note. should we expect happinesse of an vnhappie world.

The vanitie of the Philosophers concerning happinesse is to be put away, Chrys: in 1. Cor: hom: 4. of whom Chrysostome writeth, they haue wouen Spi­ders webes by which they might ma [...]re the minds of foolish men. He who is a rebell to the king, can enioy no benefites of his king­dome, Simil. but when hee hath receiued the rod of peace, and hath procured the kings fa­uour then hee is happie. So although we had all the priuiledges of nature, what will [Page 8]they be to vs if we haue not the fauour of God, and assurance of the remission of our sinnes.

Blessed is he: He giueth out this beatitude in the singular number. The man, as Ha­backuk also hath, Hab: 2.4. iustus ex fide sua viuet: the iust man shall liue by his faith. The Apostle Saint Paul sayth, 2 Cor: 4.13 I haue beleeued, therefore I spake, that wee may not infold our selues vn­der the lap of generalitie, and say with A­thists and Papists, Euery man must be as­sured of his Saluation. wee will be saued as other men are, for we beleeue as the Church be­leeueth, but euery man must haue a faith of his owne, by which hee must be saued, for albeit there be but one common Medicine applyed to all Christians who are penitent, yet euery one of them must haue that applied to himselfe, euen that Salue to cure his soare. For medicaments must be personall, we must haue our particular warrand in our pocket for our debts, and not dreame that wee are free of debt, when others are freed thereof. There are three gradations or climaxes answerable to the three degrees of nature, A threefold Gradation 1 Nature. 2. grace. 3. glo­ry. grace, and glory. The naturall estate of man is noted by sinne, impietie and iniquitie; grace, by lightned of it, couered, not impu­ted; glory, blessed, blessed. Nature begin­neth [Page 9]the worke, and it is full of vanitie, and it hath the roote of sinne, which grow­eth in all our hearts, that sinning sinne & concupiscence, that Originall corruption, without which neuer man was borne, ex­cept Christ Iesus. Of this man esteemeth little, albeit hee haue it in his house, and the thiefe lying in his bosome. This roote of sinne springeth vp in two branches, impietie against God, and iniquitie against man, this monster with these two twinnes are euer found together, they growe together, and liue together, a sinner vnrepenting is impi­ous and irreligious toward God, and pro­fane, and inequitable toward men. When sinne reignes as a tyrant, and hath taken any captiue to doe him seruice, is it any mar­uaile, that he rage against God by blasphe­mies, and against man by iniuries. The man possessed with Diuels who was amongst the graues threw stones at the passengers, Math: 8.28. as by the contrary, hee who is holy and Sanctified is also godly and iust, for these three cohere, Pietie, Iustice, Sanctitie.

Sinne is neuer alone (as neither commeth the iudgement of God alone) one draweth another, Math: 22.13. they are linked together as a chaine of iron, by which man is bounde and caried [Page 10]to vtter darkenesse, if the Angel who came to Peter in prison doth not lose them. Act: 12.7. Psal: 1.1. This Chapter is depainted in the first Psalme, at the first verse, for hee calleth them sinners, wicked, The de­grees of sinne. and scorners, Peccatum peccatum tra­hit; one sinne draweth on another, for sinne groweth to wickednesse, and wickednesse to scorning of all religion, which is the ex­tremitie and highest degree of all euill.

The defor­mitie of beasts we alow in our selues.This further is to be noted, that what deformitie we see and dislike in al the beasts they are found in one man. Wee detest the the falshood of the Foxe and the subtiltie of the Serpent, and yet man is falser then both, we cannot abide to looke vpon a Dogge when hee licketh vp his vomit, neither on a Sowe while she is wallowing in the puddle, and our onely delight is to swallow vp sinne, and feede on our owne filthinesse, and when we haue beene clensed from it by repen­tance, wee returne to it within a little time, we abhorre the greedinesse of the Wolfe, (albeit sometimes hee can be satisfied) and yet our couetous heart is insatiable. The crueltie of the Lyon is odious vnto vs, al­beit it spareth the owne kinde, but man as A­thaliah rageth against his owne bloud, 2 Chron: 22.10. euerie beast hath one deformitie which is no sinne [Page 11]in it, but a spectacle whereby man may hate that in himselfe which hee abhorreth in a beast, but man hath all deformities, Note. hee is subtil then a Serpent, more craftie, One may haue all beasts pro­perties. then a Foxe, more cruel then a Lyon, more filthie then a Sow, more greedie then a Wolfe, &c. Yea much differing from all these, for all may be tamed, I am. 3.8. but the tongue of man can­not be tamed, and if one member of man be worse then all beasts, Note: what thinke yee of the whole powers of mans nature. Looke then what euill commeth of sinne, it seemeth to be profitable and pleasant for the pre­sent, as honey in the mouth, Pro: 20.17. but in the bel­lie it turneth in grauell and wormewood. Iudas thought his wages sweete in recei­uing them, Math: 27.3. but after cast that money backe in great sorrow Ammon was sicke for loue of his sister, but when hee had fulfilled his lust, 2 Sam. 13.15. he hated her more, then before he had loued her. Behold what Leprosies, Phrensies, Feuers, Botches haue euer fallen vpon mans body, as many sinnes, as fountaines of them, are pressing downe his soule, which we should lament, if wee were sensible of the smallest of them.

Whose wickednes is forgiuen:] This threefold repetition of the remission of Sinnes, argues [Page 12]the necessitie of the perswasion of this doc­trine: for it is an article of our Creede which we must beleeue, and for the which we are commanded to pray dayly, hee hath promi­sed it, who is faithfull; hee hath sworne, and giuen the earnest of his Spirit to seale it. We must not doubt with these doubting Doctors, Doctr. We may be assured of the remissi­on of sinne. Eccles: 9.1. Ob. whether wee shall obtaine mercie or not, but wee may assure our selues of the remission of our sinnes. They alledge that of Ecclesiastes, No man knoweth either loue or hatred of all that is before him. I An­swere that place is to be vnder vnderstood thus, Ans: that externall things are not notes of Gods loue or hatred because they are com­mon to good and euill.

This perswasion indeede wanteth not the owne doubtings wee doubt, but we di­spare not, Whence doubts arise in Gods children. these doubtings spring from the sense of our vnworthinesse, not of Gods goodnesse. But if a man be not assured of the remission of his sinnes, his conscience must be left in a most miserable agonie and torment. What shall become of him at the latter day, for the feare of eternall death, and the horrour of Gods iudgements will euer be before him. It is a very true sentence, there can be no pleasure in the hoping for [Page 13]any good thing, Note. if the feare of the contrary be ioyned to it, and if this be the greatest infelicitie of the wicked to be tormented in conscience, because they see the anger of an irreconciable God, then that must be the greatest felicitie of Gods children, when they finde that God is at one with them, which felicitie, commeth not without this assurance of his mercie.

But there is as great difference, betweene this [...], full perswasion, and a pre­sumption, as there is betweene two rebels, whereof one, hauing repented, doth finde means of reconciliation with the king, Simil. and so getteth his remission sealed, and the other who presumeth so much of the king with­out any warrand. And betweene one who dreameth of Golde, and an other who hath it.

Gods grace amplified by three si­militudes.The grace of God is amplified by three notable similitudes, the first from a burthen, of the which the sinner is lightned and made free. Sinne albeit before it be committed it seeme light as a fether, yet it is the heauiest burthen that euer man did beare, Doctr. Sinne is the heauiest burthen. Hereditarie. in these three respects. First, Because it is Heredita­rie and man is borne with it, whereof except he be cased by baptisme, and the mer­cies [Page 14]of God in Christ it shall presse him downe to hell, Heb: 12.1. for it hangeth on fast and it presseth downe. 2 Secondly, Because it lyeth both vpon soule and body, Vniversall. the Israelits were burthened with the taske layed vpon their flesh, Exod. 1.14. Gen: 39.19. and Ioseph with irons, their soule be­ing free thereof, albeit both burthened with sinne. 3 Thirdly, Alburthens are sensible to the bearer, Vnf [...]lt. and the heauie burthen the greatest sense, but a sinner is contrarie, hee hath no sense, yea the greater be his sinne, the more senselesse is he. Exod: 2.23.24.3. Meanes to be free of sinne. Math: 7.28. The seeling of thy sinne is the preparation to thy ease and reliefe. The Israelites groaned vnder Pharaoh, and the Lord sent Moses, next rinne to him who is only able to pacifie God and thy conscience, euen Iesus Christ, who cryeth, Come vnto me all yee that are wearie and loaden with sinne, and I will ease you. Thirdly, Indeuour to be quit of it, Doctr. Christonly can take a­way the burthen of sinne. and be loath to take in on againe.

There is nothing able to disburden thee of thy sinne, but Christ. F [...]ie to the fonde and new found out remedies, of Merrit, Par­dons, Pilgrimages, and see what they can auaile thee,

Musculus in Psal. Musculus, vpon the Psalmes maketh men­tion of a Seruant in Germanie who stole some of his Masters goodes, and after, being be­come [Page 15]wealthy, was greatly tormented in conscience for the same. Wherefore desi­rous of some ease, at the aduice of a Popish Priest, hee gaue some part to the Church, some to the poore, but yet his torment no whit eased, he restored (at the counsell of the true Seruant of God) to his master his owne, and craued mercy at Christ, and so receaued ease, wherefore there is nothing that can ease a troubled mind but Christ Iesus, who hath taken our burthen vpon himselfe.

There are two sorts of persons to whom this Doctrine doth appertaine: the one, who are touched with no sense of sinne, those feele not the burthen, yea being drowned in the Sea they feele no waters, and burnt vp, Some sin­ners haue no sense, o­thers too great sense. Ionah. 1.6. sents no fire; O dead soule, that when Gods iudgements are as so many wayes, pursu­ing thee with Ionas, thou art a sleepe. The o­ther, ouer much pressed downe and moued with their sinnes, almost disparing, who are the rarest sort to whom this comfortable sentence doth appertaine. Pro: 25.2. It is Gods honour to passe by sinnes and to couer them. The tripli­cation of this remissi­on argues the certain­tie thereof.

And whose sinne is couered.] He is not con­tent once to speake of the rem̄ission of sinne, but thrise, vsing three similitudes to expresse [Page 16]the same, to declare that it is a matter of great moment, as also that it is perfect and absolute. He sayth the wickednesse is pardo­ned, the sinne couered, the iniquitie not im­puted, a pretie gradation, so that the weight of our sinne shutteth not the way to Gods mercie.

He sayth not, that he is happie who coue­reth his sinnes, for hee who couereth his sinne shall not prosper, but hee who con­fesseth his sinne shall bee saued. Pro: 28.13. For the hi­ding of our sinnes from God closeth the doore to repentance, He is happy whose sinne God coue­reth. and so as long we vse subter-fuges and coloures our sinnes, so long can we neuer heartily repent them, and God will not pardon an impenitent sinner. Hee is a foole who would couer his wounds from the Physitian, Simil. for when the Physitian couereth it by healing it, it is best couered.

This couering hath relation to some na­kednesse, and filthinesse which should bee couered, euen sinne, which defileth vs, and maketh vs naked, Doctr. Sinne ma­keth vs na­ked. Exod. 32.25 why, sayth Moses to Aaron, hast thou made the people naked. Sinne ma­keth vs blacke as a Moore, defileth and ma­keth vs like menstrous garments, and thus being so disgracefull we haue neede to be couered, our owne garments of our merits [Page 17]are too short and cannot couer vs, we haue neede therefore to borrow at Christ Iesus his merits, and the mantle of his righteous­nesse, that hee may be vnto vs as a garment, Simil. and as those breeches of lether, which God made vnto Adam, Gen: 3.7.21. The properties of a gar­ment. when they cast away those figge-tree-leafes which they sewed to them­selues: garments are ordained to couer our nakednesse, defend vs from the iniurie of the weather, and to decore vs. So the media­tion of our Sauiour serueth to couer our na­kednesse, that the wrath of God sease not vpon vs, (hee is that white raiment, Reuel. 3.18 where­with we should be cloathed, that our filthy nakednesse doe not appeare) to defend vs against Sathan, Isa: 63.1. Math. 22.7. Rom: 13.14 (he is mightie to saue &c.) and to be an ornament to decore vs, for hee is that wedding garment. Put yee on (there­fore) the Lord Iesus Christ.

Obiection. But it may appeare that the word hiding or couering is not proper, seeing there is no­thing hid from the eyes of God, whose eye pearceth vnto the most secret thought of our heart? I answere with the Apostle; Rom: 4.17. Ans: he calleth those things that are not, as though they were, & things that are, as though they were not, because he forgiueth them, as though they neuer had beene committed, & therfore [Page 18]hee sayth, Isa. 44.22. Mic. 7.19. I haue put away thy transgressions as a cloude, and thy sinnes as a mist. He will subdue our iniquities, and cast all our sinnes into the bot­tome of the Sea; Psal. 103.7.12. as high as the heauen is aboue the earth, so great is his mercie toward them that feare him; as farre as the East is from the West: so farre hath he remoued our sinnes from vs. Isa. 1.18. Though our sinnes were as crimson, they shall be made wh [...]te as snowe, though they were red as Scarlet, they shall be as wooll. I, euen I, am hee that putt [...]th away thine iniquities for mine owne sake, and will not remember thy sinnes if the wicked will turne &c. Ibid. 44.25. All his trans­gressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done, Ezech. 18.21.22. he shall liue. So it is a like to bee couered of God▪ as not to haue sinned at all.

When God forgiueth sinne hee couereth it.The allusion of the words Nassui and Cassui is proper, for the sinnes that are par­doned are also couered. So most miserable is the state of those who are nor reconciled vnto God, for his maiestie hath his reven­ging eye looking on them, and their actions to destroy them. The Lord setteth their ini­quities before him, Psal. 90.8 and their secret sinnes in the light of his countenance, whereas hee casteth the sinnes of his elect, behind his backe.

What shall become of those, who thinke [Page 19]their sinnes to be hid, if they come not to the open sight of the world, as though the sight of man were more to be feared then the sight of God? Note. why should wee not be more afraid of Gods sight, who may a­venge himselfe on vs, then of mens, who though they behold vs, may either pittie vs, or offend at vs.

There are many, who to couer their sins, Nazianze­nus. runne to human a satisfactions. They purge clay with clay, they adde superstition to su­perstition, and in so doing in my iudgement they carrie timber on their backes, that the more timber they haue, they may kindle the the greater fire, Mans satis­faction can­couer sinne for what are our merits but a new fewell to kindle Gods iudgement, and the more trees yee bring, yee kindle vp the greater flame. Then wee are greatly bound to the Lord, who when he might haue writ­ten our faults vpon our browes, he hath co­uered and hid them, therefore let vs not renue and raise them vp againe, since the Lord hath buried them in the bottome of the Sea of his obliuion. Simil. For his mercies are as an Ocean, furnishing water to the whole world, but can neuer be dried vp.

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

Doctr. Sinne is a debt.THis third similitud is taken from debt, that albeit we are oblieged and bound to God, either to satisfaction or obe­dience, yet the Lord taketh paiment from our surty and so freeth vs. For God will not take twise paiment for one debt, so that we may say truly, if we beleeue in Christ, we are not oblieged nor bound to God for paiment for hee hath our obligation, and nailed it to the Crosse. This the Apostle testifieth wri­ting to the Corinthians, 2 Cor: 5.18 19. and all things are of God, which hath reconciled vs vnto himselfe, by Iesus Christ, and hath giuen vnto vs the mini­strie of reconciliation, for God was in Christ, and reconciled the world to himselfe, not imputing their sinnes to them. See how the Prophet by reiteration of this remission of sinne, exten­nuats and annihilats himselfe, and brings him so low, that by impietie, sinne, and ini­quitie, whereof hee granteth he found him­selfe culpable, and by lightening him of that burthen, couering of his sinne, not imputa­tion [Page 21]of his debt, hee assured himselfe to be releeued.

But it may be asked, Ob: how farre we should be mindfull of our sinnes, and whether they are so couered by God that wee should bu­rie them by perpetuall silence. To dissolue this question, Ans: wee must remember what is sayd by the fathers, that our sinnes are re­mitted before God, when wee accuse our selues; then are wee iustified; Note. when wee con­condemne our selues, our sinnes are then couered best, when they are most discoue­red to God. And therefore wee ought to call our sinnes to minde, Why wee should re­member our sinnes. not that we should distrust of the remission thereof, but that the remembrance thereof may make vs more thankfull to God, and more prudent that we sinne not againe, yea it maketh vs readie to haue compassion on others who offended

But another question ariseth, Ob: whether we should desire that our sinnes should bee hid from mens eyes, or opened? I answere, Ans: if God hath hidden them, reueale not thou them thy selfe, lest thou be an authour of thine owne offence, and it being the honour of God to conceale sinnes, Why shouldest thou dishonor God so farre, Pro: 25.2. as to reueale that which [Page 22]God hath concealed, Iosh. 7.20. But if it be publicke, why should it not be publickely confessed, as was Achans.

Moreouer it may bee demaunded, how can it stand with the most righteous God, Ob. who is the iudge of the world, that he should suffer an vnrighteous man to goe free with­out punishment, for if he diminish any part of his righteousnesse, hee must deny himselfe and his owne nature. Ans: It is answered that his iustice is perfectly satisfied, to the vtermost f [...]rthen by Iesus Christ, neither could it stand with the equitie and iustice of the eter­nall God, that hee should haue receaued sa­tisfaction from Christ our suertie, and reco­uer and claime that of vs, as I said before.

Doctr. True felici­tie stands in iustification and Sanct­fication. [And in whose spirit there is no guile.] Yee heard the first part of the felicitie of man, which standeth in his iustification, that is the remission of his sinnes, the second part stands in his Sanctification, and purification of his heart, by the Spirit of God from Hy­pocrisie, which are the fruites answerable to the former. Note: For the Lord neuer bestowed his Sonnes bloud to wash away any sinne, but he bestowed his Sonnes spirit to Sancti­fie that man, the chiefe vertue that he cra­ueth in a Christian is sinceritie, the chiefe [Page 23]vice hee hateth, Hypocrisie. God esteemes not of outward p [...]rts, but being a Spi [...]i [...] he looketh to Spirits My Sonne (saith hee) giue me thine heart▪ and a [...] [...]ee is a spirit, Pro: 23.26. so he will be worshipp [...]d [...]n spi [...].

Basilius as he commendeth that sentence of Plato, Basil ad po­pul. hom: 24. that is gre [...]test extremitie of iniqui­tie, when an vnrighteous man would s [...]eme to be righteous, so hee condemneth the o­pinion of Euripides, I had [...]ather some to be good, then be so. So that of all the things in the world the Spirit of God doth most abhorre and detest, dissimlation most odious to God. Hypocrisie an enemie to faith. a dissimulation in his seruice, neither is there any vice so opposite to true faith as Hypocrisie for faith lodgeth in the heart, Hypocrisie, in the countenance: faith studies to please God, Hypocrisie seekes to please men, saith is liuely and constant, Hypocrisie as a fa [...]ling leafe fadeth incon­tinently: So that there is no societie betwixt faith and Hypocrisie, Simil. more then betwixt a painted fire hauing neither light and heat, and a true fire hauing both; and a shadow, & the body. And as the painting of an Harlots face will soone melt before the fire, when the natiue and naturall colour of an honest wo­man will not change, so will counterfeit fei­nednesse soone evanish, [...], [Page 24]a fained thing cannot be firme and solid. Nazian. De funere patris. Math: 23.27. Our Sauiour Christ accounteth them to be as painted tombes who haue a goodly shew before men, but within are full of dead mens bones, they haue a shew of life al­though they be dead. Simil. Were he not to be ac­counted a foole, that hauing nothing but a shew of Merchandise, would giue himselfe out for a rich Merchant.

The sinne of Witchcraft and Idolatrie, are two great sinnes, but Hypocrisie is more dangerous then both, we haue heard of ma­ny thousand Papists and Idolaters who haue beene reclaimed and turned to God, confesse it what great errors they had beene, also ma­ny Witches at their death haue renounced their Master the Diuell. But seldome haue I read that Hypocrites haue repented, when our Sauiour (who neuer brake a brused reed) thundered woes, Math: 23.13.14.15. He cryed woe vnto you, Scribes and Pharisees Hypocrites, and when hee de­nounced iudgement, he said, whose portion is with Hypocrites.

To be short let no man thinke that remis­sion of sinnes can be separate from holinesse and sanctification, Remission of sinnes ioyned with holinesse. for they are borne toge­ther as two twinnes, and liue together, yea the one cannot liue without the other, how [Page 13]canst thou thinke from thine hart, that thine sinnes are pardoned, vnlesse heartily thou hate sinne for which thou hast repented, then wee may say that those get pardon for their sinne, who feele their sinnes, and feeling, doe hate and flie from them, & flying from them with all the force of their heart, are caried to a contrarie vertue, being made free from sinne, wee are the seruants of righteousnesse. Rom: 6.18. Ibid. 8.1. There is no condemnation saith the Apostle to them that are in Christ Iesus, who walke not after the flesh but after the spirit. God loueth sincerily in a Christian. Ioh: 1.47. But we haue deepely to consider that in all our religion, the Lord loueth nothing so much as sinceritie, Behold a true Israelit in whom there is no guile. Hee doth not looke to the measure of thy repen­tance, faith, or loue, but to the vprightnesse therof. Louest thou me, louest thou me, Ioh: 21.15. Psal: 51.6. louest thou me, sayth our Sauiour to Peter.

He craueth the truth in the inward parts. Simil: Men loue not false gold, rotten stuffe, or any su­perficial matter what so euer, and we alas care not to carrie about with vs a counter. feited religion. Let vs trie our selues there­fore whither we be in the faith or not, God cannot be deceiued.

The Papists take from this text some oc­casion of stumbling, for they would make a [Page 26]part of righteousnesse to be Christs, another to be ours, that which commeth from Christ is ours by imputation, ours againe to be in­herent, because he sayth in whose heart there is no guile? But they confound iustification with the effects thereof, Answer to the Papists. opposing the spring to the fountaine, not driuing them from it. So is the righteousnesse of Christ the fountaine of all our happinesse, Et causa regni, and the cause of the kingdome, and if there be any dropps of righteousnesse in vs, they spring from that fountaine, Et sunt viaregnandi, and they are the way by which we must attaine to that kingdome, and say with the Apostle, That Christ is made our righteousnesse. Albeit wee be of our selues vnrighteous, 1 Cor. 1.30 yet by him we are made righteous, albeit wee are not able to pay the debt our selues, yet seeing Christ hath payed it for vs we are freed. For as by one mans disobedience many were made sin­ners, Rom: 5.19. so by the obedience of one, many shall bee made righteous. By which wee are euidently taught that by Christs righteousnesse, we are righteous before God. I will not glory because I am righteous, but because I am redeemed: Ambros. de Iar [...]et vita beata lib 1. cap. 6. not by reason I am voyde of sin, but because my sinnes are pardoned, not be­cause I haue done good, or receiued good [Page 27]from others, but because Christ my aduocate is with the father interceding for me, for his bloud was powred forth for me. Indeed the Saints of God, yea the best of vs all cannot purge our selues of Hypocrisie, neither doe we sincerely serue our God as we ought to doe, but one thing we know, that we haue a displeasure within our selues for it, and doth it not willingly, which spirituall sight God pardons in his Saints.

The marks by which yee shall know whe­ther yee be sincere in Gods seruice or no, 3 Markes to try our sinceritie. are these.

1 1. First, if yee haue an vpright indeuour to approue your selues to God in all things, seeking not to please men, but him, who seeth the heart, we care not to be iudged of men, we stand and fall to our owne Lord, whereas Saul knowing himselfe in disgrace with God, 1 Thes: 2.4. 1 Sam: 15.30. desired Samuel to honour him be­fore the people.

2 2. Secondly, a sincere heart hateth all sinne specially his owne sinne, and troubleth him­selfe little in amplifying other mens sinnes, but very narrowly and sharpely will taxe himselfe, and will call himselfe with S. Paul, 1 Tim. 1.15. The greatest of all sinners.

5 5. Thirdly, a sincere Christian professeth [Page 28]religion for the loue of the same, and for no other respect, and loueth good men, for no other cause but for their godlinesse, where as Hyprocrites may doe both outwardly, for some worldly respect either of a benefit or credit, which they may purchase by these meanes.

I pray God therefore that all of vs may re­moue from our hearts this vale of Hypocri­sie and dissimulation in Gods seruice, that we may studie to approue our selues to God in the sight of Christ, in all integritie and singlenesse of minde, to the ende that all our seruice may be acceptable to him.

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

The second part of the Psalme.YEe haue heard the Proposition of the Psalme, concerning the true happines of man consisting in the remission of his sinnes, now followeth the confirmation thereof by his owne example, which is the second part of the Psalme, wherein he setteth downe himselfe in two estates: one before confession, most miserable, and as it were [Page 29]vpon the racke of Gods iustice, inwardly and outwardly tormented, the other after conuersion and confession, that the Lord toke away not onely his sinne, but also the punishment thereof, this is the division and some of these three verses following: first Dauid propoundes himselfe to be an example to vs, that we may learne to put difference betwixt an obstinate sinner, and a peintent sinner, for our hardnesse of heart breedeth vnto vs infinite discontentments and mise­ries, which vnfained repentance doth remoue, and whereof by it we are eased. He putteth himselfe to be an example, For when I con­cealed my sinnes (saith he) I was tormented with innumerable dolours: but when I reuealed it, then I got ease.

Particular benefits. should re­dound to the good of the whole Church. Simil: By this wee should learne, that the parti­cular benefits bestowed vpon any member of the Church, should redounde to the com­mon vtilitie of all the body as they who being conualesced from any deadly sicke­nesse, or (to speake with Nazianzen) to those who are affected with the same disease, as the Poet sayth ‘Handignara mali, miseris suaurrere disce.’

But first we must consider who he is that [Page 30]fesseth himselfe to doe cure to our disease, it is Dauid a King and Prophet, and yet hee becommeth a Physitian to apply fomentati­ons to our sicknesse And that which is more to be admired, that hee may make vs more readie to receaue remedy, he presenteth the cicatrices and marks of his wounds.

Satan who teacheth men to sin furnisheth him with cloakes to couer it. [And when I helde my tongue.] The silence of Dauid letreth vs see the craft of Satan, who doth not sooner allure vs to sinne, as he presenteth to vs excuses by which wee may couer our sinne, as figgetree-leafe to hide our nakednesse; sometime he biddeth vs de­ny, sometime extenuate, sometime defend our sinne, and thus the couer is worse then the sinne. He taught Dauid three engines to couer his adulterie, Three wayes wher by Dauid thought to couer his sinne. 2 Sam: 7 8.13.15. first hee sent for Vriah, thinking that he would have lien with his wife: then hee caused him for the same end to be make drunken, and thirdly to be put in the front of the battle to be slaine, but the more he studied to obscure and hid that sin, the more the Lord did to reueale it. See what a thing it is for a man to obscure him­selfe to God, as though he saw him not, but the more he studieth to obscure it, the more the Lord will manifest it.

[My bones consumed:] Doctr. Yee see by this how [Page 31]God sporteth not at the sinnes of his elect, God win­keth not at the sinnes of his chil­dren. but outwardly doth deale with them more hardly and chastise them more rigorously, then hee doth the reprobate. His paines were partly externall, partly internall, his exter­nall paines, I call those that were caslen on his body, this internall vpon his conscience. And in the body there are torments and vexations, seasing sometimes on the flesh, which is lesse painfull, sometimes on the bones, which are more grieuous, yea almost intollerable as experience, teacheth and this is Gods iust recompence, when we bestow our strength on sinne, God abateth it, and so weakeneth vs, Iudg. 16. Samson spent his strength on Daliah, and yee see to what weakenesse hee was brought. Let vs therefore learne that God hath giuen vs bones, and the strength thereof for another vse, that is to serue him, and to waste and be prodigall of them in the Diuels seruice.

[Or when I roared:] By this hee would sig­nifie, that this prayers so long as they were not mixed with faith and repentance, were no better then roaring, that is then the crying of any brutish and vnteasonable creature, for this is a Metaphor, taken from Lyons caught in a snare, as appeareth in the third of Amos, [Page 32]where there is a seene difference betweene the faithfulls prayers, A difference of prayers proceeding from faith, and no faith and the faithlesse, the sacrifice of the one is kindled from heauen, and when hee powreth forth his spirit hee easeth his heart. But with the Hypocrite in the day of visitation it fareth, as with a beast that is sticked or haled with ropes, which with roarings and strugling straines it selfe, and with brutish raging doubleth the paine. There is no doubt, but when affliction ligh­teth vpon men who are tainted with hypo­crisie, the aire is beaten with many such roa­rings, and men flutter like birds in the net when God hath caught them. Simil. But all these senselesse prayers auaile them no more, then if an Oxe should breake out of the slaugh­terhouse, with the rope tyed about his horne, and his tongue hanging out with much mad­nesse, hauing receiued a knocke with the Axe. Where by the contrary, great is the excellencie of faithfull prayers, Apoc. 8.3. yea the An­gel doth ascend vp in the smooke of this Sa­crifice, whereas men who cannot confesse their sinne: Note. rage and roare desperatly. Yet let vs not thinke, but that the children of God are oftentimes brought so low, Math. 26. that they are not able to vtter perfect prayers with their lippes, but abruptly vtter halfe [Page 33]words to God, as Christ himselfe did in the Garden, and vpon the Crosse. Isa. 38.14. And He­zekiah chattered like a Swallow, & mourned like a Doue, for it is well sayd, Graues curoe tacent, leues loquutur. Weight [...] cares are si­lent, and little speake. Gods children doe find a combate in all their prayers, Simil. as wee see greene wood smoaking long before it take fire. Wee are therefore to put a difference betweene this and roaring, because afflictions come so thicke vpon Gods children, that scarce they can get licence to swallow their spittle, Iob. 7.19. albeit in the meane time they haue a sweere sense of Gods grace, and God put­teth his owne arme betweene them and the graue, that they should not bruise themselues with any fall.

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

Sinne tou­ch [...]th him at the heart.Moreoure he letteth vs see how neerely, yea at the verie heart hee was touched for sinne, many seeme to be dolor [...]us and la­ment for their sinne, but oftentimes it com­meth to passe that their tongue only lament and their teares (as we haue in a Prouerb) soone drieth vp.

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

Difference betwixt the godly and wickeds griefe.There is great difference betweene the do­lour of the godly and of the wicked, for the passions of the godly proceed from a good ground, that is from the sense of Gods an­ger; the other onely from the sense of their paine. Then the godly albeit with Iob and Dauid they will sometime ouershoote them­selues, yet they will take vp themselues a­gaine, lest they ouerpasse their bounds.

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

1 YEe heard the amplificatiō of his sorrow which pierced his bones, 2 next made him cast out such cryes & roarings. 3 3. which [Page 35]cōtinued so long. Now he declareth the cause of all, euen the heauie hand of God vpō him,

[For thine hand is heauie vpon me.] The hand of God is either a comfortable hand in fee­ding his Church. Thou openest thy hands and they are filled with good things, or defending her, Psal: 104. Psa: 136.28 or chastising her. As the hand of a father both feedeth and chastiseth his childe, the one in him being as necessary as the other,

Obserue first that all afflictions are Gods hand, Doctr. All afflicti­ons are Gods hand. Amos 3.6. 1 Thes: 3.3. Shall there be euill in the citie and the Lord hath not done it; his hand ordaines them: Hence Saint Paul sayth. That no man should be moued with these afflictions, for yee your selues know that we are appointed therevnto. Secondly, His hand who executes them caused Iob to say, The Lord hath giuen, the Lord hath taken, Iob. 1.21. and this made David to say, 1 Sam. 16.11. Suffer Shimei to curse for the Lord hath bidden him. Thirdly, His hand orders and disposes vpon them, and turnes them to such ends as are fittest.

Next, Doctr. We should looke to God when we are smi [...] ­ten. See how David lifteth vp his eyes to God in the midds of his troubles, and ac­knowledgeth the hand of God smiting him, wherein many men faile, who albeit they ac­knowledge all things that befall them to come by Gods prouidence: yet when they are touched with some trouble, they looke [Page 36]not to God who chastiseth them, but to the Secondarie means and instruments that God vseth for that effect. Isai. 1.5. Why should yee be smitten any more; for yee fall away more and more, thou hast smitten them (sayth [...]er [...]mie) and they haue not lamented. Ier: 5 3. And Isai. The people haue not turned to him who smot them. Isa. 9.13. Euen as a man, being wounded, sometime would ac­cuse his owne ignorance and slouth, who would not eschew the stroake, sometime would bite the instrument, Simil. dart, or sword that hurt him, when rather hee should seeke remedies to cure his wounds. So rather let vs looke to God who chastiseth vs, then to second causes and instruments. Let vs re­turne vnto the Lord who hath wounded vs and must heale vs againe. Hos. 6.1. Nazianz. Nazianzenus sayth, a te percussus ad te respicio, & so doth the Prophet, saying. I am smiten by thee, to thee I looke, who hast pierced me. Exod. 8.18. Let vs not be like the Egypti­ans that acknowledge the finger of God, but they repented not therefore. See that we de­spise not the iudgements of God by a beast­ly stupiditie and senselesnesse, or the sharp­nesse of trouble extort words of impatiencie. It is enough that it is the hand of God who smites, to whom we looke, and from whom we beg mercy.

A sure ground of patience.Here is a notable ground of patience in af­fliction, that it is Gods hand vnder which we should humble our selues, that is, with meek­nesse bow vnder it, Ioh. 18.11. for it is the hand of our father. Shall I not drinke of the cup that my fa­ther hath giuen me to [...]rinke, Note. If it be a little bitter at the top, the bottome will haue a pleasant farewell.

Moreouer the hand that smiteth the Church, Doctr. The trou­bles of the Godly turne to their good. Isa. 59.1. Cant. 2.6. Psal. 39 9. Isa: 38.15. 1 Sam. 3.18 2 Sam. 15. is no further stretched then to her benefit, the Lords hand is not shortened, that it cannot saue. The same hand is vnder her head. This made the Saints patient. I was dumbe and haue not opened my mouth, because thou didest it. It made Hezekias to say, what should I say, for hee hath said it to me and hath done it. And Eli, it is the Lord, let him doe as seemeth to him good. And Dauid, if he say I haue no delight in thee, Loe here am I, let him doe to me as seemeth good in his eyes.

Then if afflictions be the hand of God, 2 Chron. 16.12. as they are indeed; what neede we run to Physi­tians with Asa, or with Achaziah, Pharaoh, Ne­buchadnez [...], Saul, &c. to Beelzebub, Astrologians, Witches, Deuils &c. to seeke our deli­uerie, since we haue the hand which made vs, al-sufficient to cure vs. Note. Let vs goe gripe and kisse that hand, which formed vs, reformed vs [Page 38]fed vs, defended vs, drew vs from Idola­trie and hell it selfe.

[Day and night.] The Circumstances of the time and the continuance of the same, should remember vs that wee ceased not night and day to offend him, and why should not we be patient both day, and in the night, to sustaine the markes of his displeasure, and [...]ust retributions of our sinnes; there­fore wee should not, at least haue no cause to be impatient when our trouble lasts longer, in regard we haue spent longer time in sinne, without thinking long: Doctr. much time spent in sin, requires a gre [...]t time of troubles. Yea iustly he might haue requited vs with euerlasting plagues in hel, whom he suffereth not but a little with momentaneal chastisements to be afflicted. So Dauid giueth vs a singular example of fortitude and patience, who could indure those of long time, when wee will scarce a­bide eight dayes tryall with out grudging. Iob suffered his paines night and day, for he sayth, Iob 7.13. Christians indure [...]ong trouble. When I say my bed shall comfort me, then thou affraiest me with visions, &c. This threa­tening was giuen forth When it is euening wee will say, would to God it were morning, and in the morning would God it were euening, Deut. 28. Luk: 8.43 A daughter of Israel was bowed by the Deuill 18. yeares. The woman with the bloudy issue 12. [Page 39] Yeares. Aeneas was sicke of the Palsie 8. yeares, Act: 9.23. Ioh: 55. Doctr. The time of the Chur­ches deliue­rie knowne to God. Exod. 12.40 Leu. 26.19. the man cured at the Poole of Bethesda. 38. yeares. So we must not impose houres and dyets to God, for he knoweth the appointed time of our deliuerie, and hee will saue vs when he pleaseth. The Israelites were in Aegypt 400. yeares, and in Babilon 70. yeares. The ten general persecutions last. 300. yeares. euen till Constantines dayes. For if wee walke stub­bornely against him, hee will bring seuen times more Plagues vpon vs, according to our sinnes. And againe God by the continuance of his hand will hold vs in continuall exercise of grace, Doctr. Continu­ance of troubles ex­erciseth our grace. as of humilitie, faith, patience, praier, and repentance; for as one hauing a precious Iewell in his hand, so long as hee watcheth he is carefull to keepe it, but being a sleepe it may ready fall out of his hand. So God holds vs waking by continuall exercise, Simil. that we may keepe the grace which we haue gotten. The fire is kept in by often blow­ing, which dieth out by discontinuance.

[My moysture is turned into the drought of Summer.] Doctr. Body and soule ioint­ly punished, being yoke­fellowes in sinne. The dolour of Dauid was not onely internall but also externall by sick­nesse, for as the body was an instrument of sinne, it worthily and duely is punished, and as they were yoake fellowes in sinning, it is [Page 40]iust with God, that they should be compa­nions in sorrow. It is no small matter when the body is diseased, although the mind were well established, but when both are vnquie­ted it is harder. Pro: 18.14. The spirit of a man will sustaine his infirmitie of the body, but who can beare a troubled Spirit. So that the Philosophers supposed that man to be happie, who had mentem sanam in corpore sano, a sounde minde in an whole body.

Then if we be whole, let vs giue thakes to God and dedicate our liues to his seruice; if we be sicke, craue him pardon and mer­cie, seeking reliefe at his hand, repent our sinfull life. Therefore I thinke that many in their best health are sicke, because they abuse their health, Many being whole are most disea­sed. and many sicke are whole, who turne to God, and from their greatest sicknesse seeke medicine against their sinne.

Selah.] It is here added, Bueherus first to show what a torment it is rightly to feele the burthen of sinne, so that hee leaueth this pause or groane, as we will doe at things wherewith we are greatly affected.

Next it declareth what weight this doc­trine hath, and of what consideration to re­buke vs, who thinke so little of sin, as we haue in all our dayes neuer mourned for it.

VERSE 5. Then I acknowledged my sinne vn­to thee neither hid I mine iniquity: for I thought I will confesse against my selfe, my wickednesse vnto the Lord, and thou forgauest the pu­nishment of my sinne, Selah.

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

Doctr. Confession necessary part of re­pentance. Then I acknowledged my sinne vnto thee.] Yee haue heard the estate of Dauid before his confession, when the heauie hand of God was vpon him. The Second part of his ex­perience is set downe in this verse, compre­hending the feeling of Gods mercie, the occasion whereof was the confession of his sinnes, and the end the remission of the same.

The divisi­on of this verse.The former hath these parts, first, the time, then secondly, the ground, I thought or said [Page 42]will confesse: thirdly the matter, my sinne, iniquitie, and wickednesse, fourthly the man­ner, first in respect of God, to thee: secondly in respect of himselfe: against my selfe.

The latter part, And thou forgauest the pu­nishment of my sinne. Selah.

Dauid ouer came hypo­crisie.This diligence in describing his confession so oft. First, That hee acknowledged his sin. Secondly, That hee would not hide his ini­quitie, but confesse his Apostasie to the Lord, declareth hee hath gotten victorie ouer all Hypocrisie, and obtained the holde of since­ritie and simplicitie.

God choo­seth the most fit times to workegrace in vs. Simil. [Then.] This circumstance argueth, that first hee behoued to feele his sinne, and the bitter panges inflicted vpon him, because of it. For when men are cast downe then is a most sit occasion for God to worke grace vpon them, as when men are greatly exte­nuate by sicknesse, it is a conuenient time for a Physitian to giue medicine. And sure­ly afflictions are necessarie preparations to grace. For our nature is like fallow ground, which if it be not broken vp by tentation, Simil. it is in vaine to sowe seed vpon it. To which purpose, The vse of the consci­ence in man. God placed the conscience in mans Soule to shew vnto him his wrongs, & to follow him, & apprehend him, yea & set vp a [Page 43]gibbet in his soule, to which it adiudgeth him, to the end it may bring him to himselfe to seeke pardon and mercie. Simil. So yee see as God brought light out of darkenesse in the be­ginning of the world, Gen: 1.3. so he bringeth the ioy of his elect out of sorrow. Simil: And as by Christs death hee brought life to the world, so hee killeth vs to make vs a liue, Simil: that we may take heart to vs, and say, after darknesse I shall see light. And I know that this hand that is so heauie vpon me is vnder mine head to bring mee light out of this darknesse, life out of that which for the present seemeth more bitter then death it selfe. Hos: 6.2.

We see also here an infallible example of the frowardnesse of our owne nature, Doctr. Force must reclaime the frowardnes of our na­ture. which cannot be restrained without extreme dea­ling, for Dauid is layd vpon the racke and al­most stretched asunder, and disioynted be fore hee can be brought to a sincere confes­sion, which should teach vs, that wee should enter to an heartie mislike of our selues, and to be displeased with our intractablenesse, which hath moued God to heaue vs vp and cast vs downe againe. For if wee would iudge our selues, we would not prouoke him to such extreme dealing, for he would not cō ­demne vs, but be a comforter in our agonies. [Page 44]Yea Dauid in this teacheth vs to iudge wise­ly of the poore, and those who are troubled in their Conscience (for when men are so afflicted they are called mad, Melancholike desperate) assuring our selues that Gods dea­rest children are often rent in peeces, all their tackles may be burst asunder, their brui­sed barke left to the mercie of the winde and waues, and yet come to a comfortable harbour, and safelie arriue at shoare.

Moreouer these wicked sort of people are to be damned, who with a Sardinian laughter reioyce in their sinne, and sport themselues therewith, yea boast of their mad humors, when God in the meane time is bending his bowe at them.

[I acknowledged my sinne, neither hid I mine iniquitie.] Hee vseth three phrases to shew his confession, I made it knowne, I hid it not, and I confessed it, he in like man­ner to expresse his filthinesse vseth three termes, wickednesse, sinne, and iniquitie, as he did in the beginning of this Psalme. And as farre as hee expresseth his corruption by aggrauating it by such degrees, so farre hee doth shew forth his griefe for it, and his sin­ceritie in repentance, not hiding, but ac­knowledging and confessing it, that as the [Page 45]venom of sinne, infected him, so he labours to expell it, and make no conditions of peace with it, to discouer it, to quit him­selfe of it as his deadly enemie, with whom hee will make no paction, but make his complaint to God, that hee is wearied of it.

But this seemeth strange that hee sayth hee made his sinne knowne to the Lord, How man makes sin knowne to God. to whom nothing is vnknowne, for hee who foreknew we should sinne, before we were, can hee be ignorant of our sinne when wee doe it. This is spoken after the manner of men. So we are bidden shew our necessi­ties to God, not that hee is ignorant there­of, but that he may prouide for them. Psal. 37. Gen: 7.18. Gen: 22. Deut. 13. Psal: 26. And God is sayd to come downe and see the affaires of man. So God sees mens doings, with a most acurat and sharpe eye. But he is sayd to know these sinnes which are explicat by vs, when we confesse them vnto him, that thereby we may be the more moued. So God willeth not this for his sake, but for our cause, for this com­memoration of our sinnes sharpeneth our prayers, & maketh vs more ready to prayer, by our confession, wee shew no new thing to God, but we testifie we know, that where­of wee were ignorant before.

Whence knowledge of sinne proceedeth.A man learneth a great lesson, if he learne to know his owne sinnes. I know mine ini­quitie (sayth David) This knowledge com­meth by the law, therefore we had neede to haue the law euer before our eyes, as a mirrour in which if we looke, it will perfect­ly let vs see all that wee haue done. The great miserie which lyeth vpon this world, is, that they know not their sinne, and there­fore they cannot acknowledge it, wherefore let vs beg from our gratious God that wee may see our sinne and talke with it, that we may also finde grace after our acknowledg­ment.

[...] cognitum feci, I made knowne. Hee addeth another degree of his true repētance, it was without hypocrisie, for hee hid it not, nor vsed any subterfuges, colours, excuses, extenuations, denyals, or other shifts, which the Deuill teacheth men to vse, to preiudge them of mercie, hee quiteth himselfe of all these; and this is the second preparation to grace, when men not onely come to a sight and acknowledgement of their sinnes, but with all growes to a resolution that they will be content to deale with God so sincere­lie, that they will not hide their sin any more, but they will be the greatest censurers of themselues.

Concerning the hidding and couering of our sinnes, Note. I spake in the beginning of the Psalme, all wayes let vs assure our selues of this, that while we obscure our selues, we will neuer deale truely with God.

For I thought, or said, purposed and re­solued to confesse heartily my sinne. Doctr. A Christian resolution necessarie to repentance. Luk: 15. Exod: 9.27. 1 Sam: 15. Gen: 4.13. The same phrase the forlorne Sonne vsed, I said I will goe home to my father, which Christian resolution is necessary to repentance, for o­therwise men at starts and brads will now and then repent, and haue feeling of their sinne & confesse, as Pharoah, Saul, Caine, but it indureth not, because they wanted a re­solution. Therefore let vs haue our medi­tations of our sinnes, and resolutions to a­mend our liues, for all the rest as lightenings will flie away as soone as they come, a wise man doth his businesse aduisedly, but a foole bableth forth what he knoweth not. Therefore Salomon said and resolued, Pro: 15.8. The Sacrifice of Fooles is abomination to the Lord. Then (I pray you), be wise and resolue to doe well.

[I will confesse against my selfe my wicked­nesse vnto the Lord.] See now how he is not ashamed to confesse his sinne, and breake out in an open Proclamation of the same. For [Page 48]his, knowledge of sinne banished his Hy­pocrisie that hee would not hide it, and the last point of his resolution is to confesse it to God and the Prophet Nathan. By this yee may clearely perceiue the degrees by which God worketh grace in a christian, The de­grees by which God worketh grace, and the Diuell indurance in finnes. as by the contrary the Deuill worketh indura­tion in sinne. For first, the Deuill blinds man that hee should not see his sinne, next hee teacheth him to couer his sinne, and finally neuer to confesse his sinne. But God by the contrary, bringeth a man to the sight of sin, to a discouering of sinne, and last to a free confession of the same.

This confession of sinne is an vnfained profession to leaue it off. Doctr. True repen­tance is vo­luntary. It is not extorted as the confession of Caine who being puni­shed with the furie of conscience, said, his burthen was greater then hee was able to beare, Gen: 4.13. neither of Iudas, who also confessed he had slaine the innocent blood; Mat: 27.4. neither through extremitie of paine with Adonibezek pro­fessing he was iustly recompenced with that measure, Iudg: 1.7. wherewith hee had met others, seuenty kings were vnder my table, their thumbs and toes cut off, as I haue done, the Lord hath done to me. Ionah 3.8. Neither with the Ninivites, for feare of the present iudgement [Page 49]at the word of Ionas, neither with Achab for the same cause. 1 King 21.27. But Dauids confession com­meth from an vnfained remorse and griefe for his sinnes and confidence in Gods mer­cies, as being truly moued, and hauing a sense and feeling of his owne miserie. A man who hides his sinne (as yee heard before) will not prosper, Pro: 13.28.13. wherefore let our confession be simple, and as we were not ashamed to sinne, let vs not be ashamed to confesse out sinne. When we haue sinned let vs not hide them, as our first Parents hid themselues vnder bushes after they had sinned, Gen: 3.7.8. neither let vs make clothes of figge-tree-leafes to couer them as they did, neither excuse our selues as they did, but simplie confesse our sinne that we may be absolued, if yee come before an earthlie Tribunall and confesse, yee file your selues, but before the heauenly tribunall your confession will absolue you.

[ Vnto the Lord.] Against thee I haue sin­ned, For what causes we should make con­fession to God. therefore to thee onely I confesse, and indeed great reason haue we so to doe. For God onely knowes all our sinnes. Second­ly, Hee is onely able to pardon them. Lastly, He is a secret confessor, he will not preiudge our confessions, and send word of them to the Pope, or reueale them to our disgrace, to the world.

It is great reason we should confesse our sinne before God, and before men also, if we haue publiquely offended. Chrysost: in Psal. 50. I say not con­fesse to thy fellow servant who may reproach thee, but to God who may heale thee. This auricular Confession was not knowne in Davids time.

But did he not confesse himselfe to Na­than? Ob:

It is to be vnderstood, Ans: that God revealed it first to Nathan extraordinarily▪ and be told Dauid thereof first, Thou art the man: So that David finding his sinne was revealed, why should he haue striven against God by con­cealing it. But when God obscureth our sinnes from the world, why should we round them in the care of any false Priest, who not onely hath no warrant of God for his cal­ling, being the servant of the Deuill, but ma­keth his advantage of our Confession, and by it doth provoke vs to more sinnes, and to commit filthinesse with himselfe, as experi­ence hath taught vs; Against au­ricular con­fession. as also doth reveale them to his Generall, and he to the Pope, against their owne oath of secrecie. See if we be wise, when we haue our God to confesse vs, we iustly make our selues a prey to Sa­than, and detects our nakednesse to such [Page 51]who cannot onely cover vs, but discover our follies and secrets to such who may make vs more shamefull, and that is the iust iudge­ment of God to such as doe it, and by so do­ing they intangle themselues, and advance the kingdome of Antichrist. Rohere he sayth, he will confesse his sinne vnto God, he hath great reason so to doe, as also we haue to doe the like, because God is the partie offended, and none can forgiue vs our sinnes but he onely. Who is like our God, that passeth by the sinnes of his people? What reason haue we to confesse a debt to him, to whom we are addebted in nothing? The Iewes who were blind in many things, yet they said; 1 Ioh. 1.9. God onely could forgiue sinnes. If we coufesse our sins, he is faithfull, who will forgiue vs. And seeing confession is a part of divine worship, Confession a part of Gods wor­ship. Esa. 41.8. which the Lord will not communicate to any crea­ture: we were traytors to God, to confesse our selues to any but to him, because in so doing, we derogate so much from his glory, and substract from his honour so much as we giue to any other. Confesse your sinnes therfore to the Lord your God, and vse dai­ly Confession, as yee sinne daily Let no sinne passe the secretest cogitation of your hearts, without a secret confession of your heart, [Page 52]and (as I haue said) if ye become offensiue to the Gospell publiquely, and God hath re­vealed that sinne, repent it publiquely, and honour God as much by your publique re­pentance, as yee haue dishonoured him by your publique sinne. Vpon such a publique repentance, was the incestuous man received in againe, 1 Cor. 5. it is sufficient that the same man was rebuked of many: And in the Acts, it is recorded of the beleevers of Ephesus; Act. 19.18. They came and confessed their workes before the mul­titisde.

Privat con­fessiō when it should be made.As for private Confession, I thinke it also may be, (but not as the Popish auricular) for in iniuries man doth to man (as oftē they fall out) we ought to confesse our fault to the partie offended, yea, craue of him pardon, so to be reconciled to him. As we are comman­ded, If thy brother trespasse against thee seaven times in a day, Luk. 17.4. and seaven times in a day turne a­gaine vnto thee, saying; it repenteth me, thou shalt forgiue him. And God sends Abimelech to Abraham, Gen. 20.7. to be reconciled, for detaining of his wife, that he might obtaine his prayers. And Iobs friends to Iob, Iob. 41.8. to confesse their fault. As also, privately we may goe to the Minister, Ioh. 5.16. and declare our griefe. Confesse one to another. We vrge no confession, neither [Page 53]yet of all things, neither at set times, as at Easter, but at all occasions; let them powre forth their heart in any Christians bosome, for their owne ease.

Doctr. Care not for shame if it be Gods honour. Against my selfe.] This declareth vnto vs, that whosoeuer will truely confesse his sinne, must be his owne greatell enemy. So Dauid shamed himselfe to all posteritie, that Gods grace might be knowne; for it is the nature of true confession, to aggravate our sinnes, and cast downe our selues. The Prophet cal­leth himselfe a Beast before God. 1 Tim. 1.13 S. Paul ac­cused himselfe of blasphemie; I abhorre my selfe, and repent in dust and ashes, Iob. 42.6. Dan. 9.8. sayth Iob. Vnto vs appertaineth open shame, &c. S. Paul, taking a view of his sinnes, 1 Tim. 1.14 calleth himselfe the grea­test of all sinners. I am not worthy to looke vp to the heavens, sayth the Publican. Luk. 18. This trying of our selues, is called a iudging; for, 1 Cor. 7.31 if we would iudge our selues, we should not be condemned with the world.

In the course of iudgement, there is araign­ment, 1. Araigne­ment, when we summon our selues before the batre of Gods iudgement. Examination by the Atturney, 2. Examina­tion. sifting narrowly the poynts of our dittie; So our conscience accuseth vs of all our sinnes, Psal. 50.3. 3. Convic­tion. and layeth them in order be­fore vs. Conviction, when we are forced to [Page 54]say with the penitent theefe, we are iustly here. Lastly, 4. Executi­on. Luk. 23.41. 2 Cor. 7.11 execution, and holy revenge, whereby a Christian chastiseth his body, and abando­neth his affections, mortifying and subduing the corruptions of his owne nature.

Plutarch sayth, Plutarch. p. 422. when he writeth of Antalcides, and Lysander, when they were ini­tiate, they were commanded to confesse their faults; and if any had beene found culpable, they were to goe about the Altar, and sing their owne disprayse.

Man him­selfe is the cau [...] of all the evil that come to him.If euery man would accuse himselfe of any danger that commeth to him, we should not blame God, albeit, he be the author and di­rector of all, or the Devill, who onely is the instrument, or the starres, who haue no power; nor chance, not fortune, which are not, (all being guided by a Providence) nor the infirmitie of our flesh, and constitution of our body, or counsell, or example of o­ther men. These shifts we haue learned from Adam and Eue; onely let vs blame our selues the cause of all.

My wickednesse.] He made mention in the beginning of this Psalme, of his sinnes, wic­kednesse, and iniquitie; as also he doth in many other Psalmes, teaching vs hereby, to aggravate, not extenuate our sinne: for, grace [Page 55]worketh alike against all sinne. Note. He who hath grace to confesse one sinne aright, by the same grace confesseth all. Repent for all sinne. So that it cannot be true repentance, when wee can repent of one, and leaue the rest vnrepented, as did the Israelites in their conversion; 1 Sam. 12.19. Pray for thy ser­vants (sayd they to Samuel) that we die not, for we haue sinned in asking vs a King; beside all other sinnes. But a sincere heart seekes no starting holes, or subterfuges, but deales true­ly betwixt God and it selfe, yea, grace is at warre with all sinne, especially, with that which is nearest and dearest to man, and will not spare to disgrace it by all meanes; so that discovering the loath somnes thereof, it ma­keth man willing to confesse it. Ezra. 9.6. Ezra sayth; I am confounded, and ashamed to lift vp mine eyes. Thou shalt remember thy wayes, Eze. 16.61. Act. 2.37. and be ashamed, &c. They were pricked in their hearts when they heard it. God will haue his children like himselfe, that as he esteemeth of sinne, and as it is most oditious to him, so we may account it odious and abominable, and we can never hate and abhorre it overmuch. Yea, further, when he maketh vs to aggravate our sinne, he maketh vs so much the more, to haue an earnest desire of mercy, that when we haue seene sinne in an vgly visage, we may [Page 56]see Gods grace more gladly laughing vpon vs, with a merry countenance, whereby we may the more glorifie him, and accept of his mercie; yea, the more we confesse our debts to God, and in humilitie craue forgiuenesse thereof, the more he pitieth vs; and the more we confesse our basenesse, the more we mag­nifie the goodnesse of God, pardoning the same.

The Lord will haue vs to confesse our sins, that these being hewed from vs, we may be more fit stones for his building. Simil. And as the Carpenter taketh away chippes from the tree to make vp a goodly workemanship; so will God haue our superfluous excrements cut off, to make vs glorious ornaments to him­selfe.

Against merits and superogati­on Gods supe­rogation. Mat. 18.27. Against A­theists.This humble and penitent Confession of sinnes, not onely damneth that divellish doctrine of merits, and superogation, or su­pererrogance, when as the Master is sayd to forgiue all the debt. But also convinceth such Atheists of our age, who can well in grosse, and generall termes, say, God forgiue vs, we are all sinners, and others who make a sport of sinne, and others, who will defend and patronize their sinne, excusing the same, and saying; I am not alone, I loue not to be sin­gular, [Page 75]it is the fashion of the world to whore and sweare, and be drunke, I hope God is not so strait laced as you are. Yea, many haue answered to my selfe, You will not an­swere for our sinnes: although I should haue beene partaker of them, if I had not reproo­ved them. They say to the Ministers, as the Sodomites said to Lot; Gen. 19.9. Shalt thou iudge and rule? or as Corah, and his confederates sayd to Moses and Aaron; Num. 16.3. Yee take too much vpon you; or as those in the second Psalme; Psal. 2.3. Let vs breake their bonds asunder.

And thou forgauest the punishment of my sinne. Doctr. Repentance and remissi­on meet to­gether.] In the former part, Repentance and remissi­on meet to­gether. in few words Davids true Repentance is liuely expressed: Now in this part is set downe the remission of his sinnes, and both are closed in one verse, to let vs see, that the one is not so soone done, as the other meeteth. David sayth; 2 Sam. 12.13. I haue sin­ned, and Nathan subioynes presently, and thy sinnes are forgiven thee.

So this may encourage penitent sinners, that God will not suspend, or drift time with them, but will presently, what time soever a sinner repent him of his sinne, put away his sinnes out of his remembrance. Forgiuenesse meets repentance in the face, as the father of the forlorne Sonne met him, and kissed him. Luk. 15.22

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

It is answered, Ans: that all Gods gifts are given at once, for in the first act of grace, there is a change of the whole soule; for faith, repen­tance, loue to God & men, are given at once, but in respect of vs, and our apprehension, or application, one grace goeth before ano­ther: Simil. for as the cracke of Thunder, and the Lightning are both at one time, but we see the one before we heare the other, because our sight is more apprehensiue then our hea­ring; So these graces, are all wrought toge­ther by God, yet in regard of vs, and our sense, pardon commeth after Confession, al­beit, God in the beginning of our conversi­on, giues vs the grace, whereof we haue not the present feeling: Simil. as a childe in the mo­thers wombe liues and moues, yet knoweth not of his life and motion; So Gods chil­dren scarse can acknowledge that which is within them.

The Lord forgaue not onely his sinne, but the iniquitie of his sinne, Dan. 12.2. as we say, terra pul­veris, or caenum luti, the dust of the earth, or dirt of clay. Note. By this he would teach vs, that albe­it, [Page 59]we be altogether sinfull, yet God is alto­gether mercifull, great is our sinne (I grant) but his mercy is farre greater, Ps 10.11. as farre as the heaven is aboue the earth.

Next, yee see, that God onely pardoneth penitent sinners. It is an idle doctrine, to cause men to beleeue, that Christs bloud is sufficient for all sorts of sinners, whatsoever they doe, for if it were so, what needeth re­pentance, faith, the loue and feare of God, &c. Wee cannot haue these without their conditions; for as the auncient sayth, fides iustificat correlativè, How faith iustifieth. August: We must merit God by faith and repentance; for (as Augustine sayth) he that made thee without them, doth not saue thee without them. But Christ died for all, all therefore must be saved for whom Christ di­ed? It is answered, Christs death had beene able (as Leo sayth) to saue infinite worlds, but we speake of the effectuall shedding of his bloud, which was shed for many (not for all) for the remission of sinnes.

VERSE 6. Therefore shall euery one that is god­ly, make his prayer vnto thee in a time, when thou maiest be found: surely in the flood of great waters they shall not come neere him.

Doctr. The godly shall reape the benefit of remission of sinne.THis is the second part of the Psalme, for hauing taught that the happinesse of man, consisteth in the remission of his sinnes: now he sheweth, who shall reape the benefit of the same. So this gift of God is not restricted onely to David, but to all the godly, as a cleare light shining abroad for the vtilitie of the whole Church.

We receiue gifts from God to im­part them to others 1 Tim. 1.16Hereby we may learne for what end God doth bestow his gifts vpon vs, to wit, that we may reach forth the fruit thereof to others. So the Apostle sayth, he found mercie, that he might be an example to others.

As also we should looke to the examples going before vs. Aske the former ages, sayth Iob, Iob. 8.9. 1 Cor. 10.7 for our dayes vpon earth are as a shaddow: and be not Idolaters, as some of them were.

Therefore:] David being kindled, doth kindle others. Simil: It is not possible, that a cold [Page 61]coale can giue light, but once kindled, it will giue both light and heat; He that doth not edifie his owne heart, will be the more vna­ble to edifie others. Paul sayes, I beleeved, Psal. 40.10. 2 Cor. 1.14. therefore I spake. David becommeth an exam­ple to others, of Gods mercie, neither yet do we lacke examples, both of his mercie and iustice. But here we faile, we cannot vse these examples, neither make profit by them.

There ariseth here a question, Ob: since Dauid was an holy experimented Doctour, taking vpon him to teach others, must they be all like Dauid, that is, holy, and truely religious, who are able to teach others?

I answere: Doe ye not thinke, Ans: that Ba­laams prophecies wrought good to the Church? Simil: May not a man with a leprous hand sow good seed, which will fructifie? May not a false Steward giue good bread to the children? Iudas taught and wrought mi­racles: and was not Saul among the Prophets? 1 Sam 10.7. The Apostle Paul, seeing many Preach [...], not purely, but of envie, and pride, sayth, Phil. 1.15.18. I reioyce Christ is Preached any manner of way. Gaudet in re non in modo, sayth one of the Fathers. And why was Paul so carefull, Lest while he preached salvation to others, 1 Cor. 9.27 he should be a Reprobate himselfe; if a man might [Page 62]not miscarrie himselfe Preaching Saluation to others. The worke, that the Hypocri­ticall Preacher doth, shall not prosper to himselfe, but I know no reason, why it may not prosper to others, as I haue showne you by the pretending similituds. Simil. Let none refuse the kings almes, because they get it from his Amner. 1 King. 16.6. Note. Elias refused not his meat, although a Rauen brought it, for if thou finde it to be Gods word, take it out of what so euer mouth. This 6 verse hath two parts. First, the meanes which godly men will vse to bring them in Gods fauour. They will pray vnto him in a time when he may be found. Se­condly, The effect of their Prayer: Surely in the floude of great waters they shall not come neere him.

In the former, after the inference (there­fore) is noted the person praying, euery god­ly man; next, to whom hee prayes, to thee, thirdly, the time, when thou maiest be found. Doctr. Remission of sinne be­longeth to all Gods children. Deut: 29.29. In this inference (Therefore) Dauid giues vs to vnderstand that this worke of Gods mercie in the remission of his sinnes shall not die in himselfe, but shall surviue for e­uer, and refresh the godly of all ages. Things shewed to vs belong to vs and our children. Eue­rie one that is godly. Here is the person who [Page 63]must pray, the godlie, and euery one of them.

The word (Chasid) in the owne lan­guage signifieth two things; the first, a gra­cious man who hath receiued fauour from God. Isa. 7.6. He that hath grace can pray for grace. Pro: 15.8. Secondly, It signifieth, one who she­weth mercy, or a meeke man, a mercifull man. Wherein we obserue that onely hee that hath grace can pray for grace, The sacrifice of the wicked is an abhomination to the Lord. Gen. 4.4. The Lord hath respect to the offe­ring of Abel, but not to Caines offering. Hee sayth of the men of Iudah, & the inhabitants of Ierusalem, that though they cry vnto him, Ier. 11.11. he will not heare them, &c. Onely those can pray rightly, who haue the Spirit to cry Abba, Father, which no reprobate hath, Rom: 8.15. but onely the godly. God heareth not sinners: Ioh: 9.31. but if any man be a worshipper of God, and doth his will, him heareth he. Hee hath no promise to be heard, therefore his prayer turneth vnto sinne, Pro: 28.9. and God will cast backe the dung of his Sacrifice vpon his face: neither hath he fayth to beleeue, Rom: 14.23 and what so euer is without faith is sinne, then the wicked are in a miserable estate, who in all their life cannot pray, they call not on the Lord. Psal: 14.4.

The Second signification, is a meeke, or [Page 64]mercifull man, to declare that that prayer is in vaine, which doth not proceede from a meeke and humble heart in thy selfe, and mercifull to men, and therefore in the praier which is prescribed to vs by our Lord, we protest that wee are free from all hatred, and doe heartilie forgiue such as offend vs. Who wold haue par­don of God let them forgiue o­thers. Which I wish to God we remembered, so off as we pray; for we haue daylie conten­tions, and strife; which no doubt, interrup­teth our praiers. With what mouth can yee protest to God, yee haue pardoned others, when the hatred which yee haue locked vp in your heart, accuseth you, of a manifest lie before God. Thou wouldest haue thy sinnes to be pardoned, which thou com­mittest against the eternall and omnipotent God, and thou wilt not pardon the sinnes which are done against thee, by a worme, dust, and ashes. Then this is the way to right prayer, that thou be bountifull, mecke, and mercifull. Mat: 10.16. The Scriptures calls Gods children Doues, then they must be farre from the crueltie of the Hauke.

Shall pray.] this is the office and part of godly and meeke men to pray, for praier hath great fruite, and is profitable both to purchase things present, and to come, if [Page 65]any man be pressed by aduersitie, in any Per [...]ill, or danger, sicknesse, hunger, Prayer pro­fitable for al things. or bee vrged by any calamitie, what shall he doe? pray. If the memorie of his former sinnes sting his conscience, if he be terrified with the feare of hell and eternall death, Iam. 5.23. Let him pray; for this is the onely hope and refuge of a Christian. Chrys. de oratione. lib. 1. Yea (as Chrysostome sayth) it is the life of the soule, and the soule would die without it. What can affright vs, if wee take our selfe to the hold of praier? Exod. 14 21 Iosh 6 20. Exod 17.11 1 Kings. 17.1 2 Chron 20 3. 2 Chron. 14 11. and 32.20. Prayer need full to all. This diui­ded the red Sea, cast downe Iericho, ouer­threw Amalek, closed and opened the hea­uens. By this Ichosaphat ouercame Moab, and Ammon, Asa the Ethiopians, Ezechias the Assyrians &c. Let vs therefore runne to these weapons in all our troubles.

Prayer is necessary, that it is required of what so euer age, yong, or old, of what euer fexe, men, or women, of what so euer cailing, Princes, Pastors, and people, so that who euer lacke this, are not godly; and by this a manifest difference is made betwixt the god­ly, and vngodly. Let each man try him­selfe of what Spirit hee is, and craue the spi­rit of prayer.

[Vnto thee:] Now hee setteth downe the person to whom hee should pray, to God: and [Page 66]is it not verie conuenient that the Godlie in their trouble should run to God? from whō, as they haue their name, Conditions necessary to be in him to whom wee pray. so they haue all good things; if we would seeke helpe at any, we must see, that hee doth know our dan­ger, that hee will heare vs, that he fauoureth vs, that hee will helpe vs, that hee will de­liuer vs, that hee will continue constant to helpe vs, and if any of these lacke, our sute is in vaine, and to no purpose. There is no creature in heauen or earth, to whom all these can be attributed, but onely to God. For Images, and Idols, haue no more sense, then Baal had, when his Priests called; O Baal heare vs: of whom (to deride them) Eliah, 1 Kings. 18 26. God sees our miserie with pitifull eyes. Luk. 10.33. said he is in a iorney or sleeping. But our God sees all our tribulations, and foresees them, and sees them with regrate, as a pa­rent would behold the miserie of his childe, not with common eyes, as an on looker of a commedit, but with mournfull eyes, as the Samaritan beheld the wounded Iew; for hee that made the eye, can hee not see? and qui totus est visus, he who is altogether sight, can he not perceiue? This is a great comfort to the patient, that hee hath God looking on him with the eye of his compassion.

And as hee seeth, so hee heareth our [Page 87]groaning with both his cares. Isa. 63.26. God heares our groa­nings. Psal: 27.10. Though A­braham bee ignorant of vs, and Israel know vs not, yet thou O Lord art our father and our re­deemer. Though my father and my mother would forget me▪ yet the Lord will gather me vp. And if Abraham did not see the miseries of the Israelites, who sprang out of his loynes. shall we suppose that the Saints departed see our particular Crosses, or sorrows, The Saints departed heare not or tenta­tions, who when they were aliue, could not see them, but so farre, as they would exprest them. How much lesse now can they see our crosses; except as the Papists folishly say, in the Glasse of the Trinitie, which were asmuch as to make the Trinitie a myrrour to their soules, The Saints occupied in praysing God. to occupie them in the earthly sorrows of his Saints, who are so well occu­pied in the celestiall praises of his Maiestic. and albeit they be lying vnder the altar, de­siring the accomplishment of the body of Christ, yet they are put to no businesse, to that which the Trinitie fullie can doe them­selues, to whom belongeth the worke of our saluation.

Many, both see, heare, and pitle our mi­series, albeit they are not able to succour, God able to help vs. or supplie vs. Here then is our comfort, that wee haue an omnipotent God, to whom we [Page 68]come who, quiequid voluit, fecit hath, & is able to doe what so euer hee will: and if wee haue his heart to loue vs, we neede nor to doubt of his hand to helpe vs, as a subiect, on whom a Potent king casteth his affection, and whom hee loueth intirely, needes not to doubt of his liberalitie and protection.

And finally, albeit that any mortall man both saw and knew, Gods fa­uouris con­stant. and fauoured vs, and had power to accomplish our suites, yet what suretie haue we of the continuance of of his fauour, or yet of his life. Therefore saith Dauid. Trust not in wordly Princes, whose breath is in their nostriles. Psal. 146.3. But our God is constant, eternall, immutable, and as hee abideth for euer, so doth his loue continue without any shaddow of change.

Here I might very pertinently conuince that Doctrine of the Papists, Against the Popish in­tercession of Saints. who seeke to God by other intercessors then Christ. But seeing that worthy English man M ^r. Taylor, hath handled that subiect very well, and I vse not to fall forth in my Sermons in any Etenchticke place against the enemies, ex­cept shortlie to poynt at them as the text affoordeth occasion, or yet Didactick com­mon places, seeing onely I purpose to inter­pret the text of the Psalme, as it lyeth; there­fore [Page 69]I referre you who desire to heare this controuersie, to the said reuerend fathers commentarie on this Psalme, who hath rea­soned the mater very well, and to all your contentments will satisfie you, as also my brother Master Patricke Simsons treatise of the Invocatiō of Saints, written in his Centuries.

In a time when thou maiest be found.] This is the fourth, The time o prayer. and last poynt of the godlie mans phrase, the time, when he shall pray. This phrase, implieth three things. First, That prayer is a seeking of God. Secondly, That there is a time, wherein God will not be found, and Lastly that there is a time wherein the godly shall finde him.

Seeke the Lord while hee may be found, call vpon him while hee is neere: Doctr. That praier is a seeking of God. Psal. 34.4. 2 Chron 20 3. Math 7.7. Luk. 2.27. Can 6.1. Where God is to be found in his Temple. Isa 55.6. I sought the Lord sayth Dauid, and Iehosaphat sought the Lord by Prayer. So it is necessary wee should seeke God by Prayer, that wee may finde him, Seeke and yee shall finde. That yee may finde him. First seeke him in his owne house, there Simeon found him. The Church found him amongst the tents of the shepheards, in his Garden amongst the beds of the Spices, that is, in the assemblie of the Saints, where graces grow vp as sweete Spi­ces. Next, Seeke him in his word, and by [Page 70]Praier; His word Eph. 6 18. By prayer Ier. 29 13. for there hee is to be found.

Thirdly, in sinceritie of Spirit, praying in the Spirit. Yee shall seeke me and finde me, be­cause yee sought me withall your heart. Seeke him also in season, timously; Early in the mor­ning sayth Dauid will I seeke thee; Psal. 63.2. that is euery morning, the beginning of my worke shall bee to praise thee.

Fourthly, seeke him for himselfe, not as the Iewes, God is to be sought for himselfe who sought him for their bellie. Then wee seeke him for himselfe, when wee seeke his glorie in euery thing, although to our owne shame and discommoditie.

Then seeing the Lord may be found, it were good for vs to seeke him, as I said be­fore: and specially in his Temple, where hee may be found, and not in time of his seruice to frequent Alehouses, or any pastimes vp­on the Sabboth day, or Merchandise, pre­tending they can serue God on horsebacke, as well as in the Church.

I will not be ashamed to borrow some fearefull examples from that learned and godly Pastor Master Taylor. Marke the example of abusing the Sabboth. A certaine man, for hunting on the Sabboth day, had a child borne with the head of a Dogge, that seeing hee preferred his Dogges before the seruice of God, hee might haue one of his [Page 71]owne geting to make much of. Histor. Theat. A Flaxwoman at Kinstat in France, 2 who dres­sed her Flaxe commonly on the Sabboth, twise admonished on two Sabboths by fire, and not amending, the third day was burnt with her two children. A warning for those who brew, bake, grind, &c. on the Sabboth. A man working in his haruest on the Sab­both, his barne was burnt, 3 and all that hee had, according to that of the 17. of Ieremy. verse 27. At Parise at the Beare-bating. An ^o. 1585, eight persons were slaine, 4 many hurt by the sudden breaking of the scaf­fold.

5 As also a fearefull iudgement of God fell forth at Dumbar about the yeere of God 1577. whereof I was an eye witnesse, my fa­ther master Andrew Symson of good memo­rie being Minister thereof, who going to Church law a thousand Boates setting their nets on the Sabboth, he weeped and feared that God would not suffer such contempt, it being a most calme day as euer was seene at that season; at midnight when they went forth to draw their nets the winde arose so fearefullie, that it drowned eightscore and ten Boates, so that there were reckoned in the coast side, foureteene score of widowes. [Page 72]Thus God hath wayes to finde out profaine persones.

But Alas this is pit [...]ifull, that not onely wee doe not seeke God, Pro. 8.1. but when wisedome sendeth forth her maides in the streets to seeke vs, and call vpon vs, wee heare their cryes with deafned eares, so that I feare, that the reproch of Isaias iustly appertaine to vs; Isa. 63. All the day I stretched forth my hand to a rebellious people.

Finally, as there is a time of all things, which would be obserued, Time fleeth away, take it before it be gone. Simil: Pro. 6.6. for (post occasio calua) as fortune is bauld behind, so is time, a Spring time, an Haruest time, a Som­mer time, a Wintertime. The Pismire knoweth her time: the Sea, and Moone, haue their times, and so hath Grace a time, while it is offered, and God a time, where­in he may be found. Therefore seeke the Lord while hee may be founde. Isa. 55. If wee slippe the tyde and influence of grace, the tyde will faile vs, which we shall neuer recouer.

But to the end, God must seeke vs first A time when God will not be be found. [...]k. 13.24. we may finde God, wee are to be found of God, for wee can neuer seeke him till hee first seeke vs, as the lost sheepe cannot seeke it selfe.

Next, there is a time, when God cannot be found. Many shall seeke to enter, but shall [Page 73]not be able: for the wicked seeke not, till the time of finding be past; so did the foolish Virgins, Mat. 25.12. Gen. 27.35 it was too late when the gate was closed. It was too late for Esau to seeke his Fathers blessing, when he had contemned it. Exod. 14.24 It was too late for Pharaoh to flie, when he was in the midst of the Sea. When God is found.

God is found when he offereth gracious occasions of his finding, and wee imbrace them. Which Hosea expresieth in his tenth Chapter, vers. 12. Till he come and raine downe righteousuesse on vs.

But there are two things which breedeth doubts in vs: Ob: first, the wicked are heard; as, Achab, the Ninivites, the Israelites in seeking a King, 1 Sam. 8.22 1 King. 21.29. Ion. 3.10. Luk. 8.32. Ans: the Devils seeking to enter in swine, &c.

I answere, albeit, God granteth their worldly desires, yet it is to their double destruction. The Israelites obtained a King in his wrath, Achab prolonging temporall iudgement, procuted eternall condemnati­on, and in this world (albeit suspended for a time, to shew Gods lenitie, sparing repro­bates for a season) in the end vtter extermi­nion.

Next, the godly find not alway God? Ob. Ans.

Answere: They find him not at the pre­sent, [Page 74]he delayeth time with them, to exercise the [...]r faith, and patience; but in the end he commeth: Mat. 14.25. he commeth at the fourth watch. Abraham, Zachary, and Anna prayed for ch [...]ldren in their youth, but gat their prayers granted in their age: yea, oft they are refu­sed in some things, and better giuen them. Paul prayed to remoue the messenger of Sa­than, 2 Cor. 1 [...].9 but God would not yeeld thereto, al­beit, he heard him in a better, supplying him with sufficient grace. Christ prayed the cup might be taken from him, but in that he was not heard, Luk. 22.42. yet he was heard in a better, that he brought him well through it.

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

God giueth a singular priviledge to pray­er, Doctr. God de­lighteth in Prayer. Rev. 8.3. that he preferreth it to any other thing, for he delighteth in that sacrifice more then in any burnt offering, and therefore the An­gels are said, to offer vp the prayers of the Saints, as though God had preferred them more in assigning them to that office, then in any o­ther. And none can pray but the childe of [Page 75]God. Let vs therefore striue night and day to performe that dutie, which shall doe vs more good in our miseries, then any other remedie.

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

The floods are sometime sayd to come vp­on vs from God; Psal 42.7. All thy floods and waues are gone over me. Sometime by Sathan; The ser­pent cast out waters as a Flood. Rev. 12.5. Sometime by wicked men; Isa. 59.19. The enemie shall come as a Flood. God is the first raiser of the Floods▪ but the Devill and wicked men doe concurre, and advances that worke to destroy the Church. Ye see then, the enemies of the Church are compared to waters. Psal. 124. Isa. 8. Isa. 17. [Page 76] Ier. 47. There is nothing to eschew the rage of waters, but onely to fl [...]e from them.

Moreover, as many waters, yea, stryps and rootes ariseth together, A concurse of the wic­ked against God Psal. 10. Psal. 2. so doe wicked men in the persecution of the Church concurre together, even to destroy Gods Church. All p [...]t too their shoulder, their force, their ma­lice, their words, and deeds, and what they can to subvert her.

The fu [...]y of the enemies wasting the Church.And againe; The sloods arising wash away Lands, Corne, Cattell, Houses, and what e­ver lyeth in their way; So doe the wicked rage against the Saints, that they wast them, and if they could, would extirp [...]t them from the earth.

See we not in all Europe this day, the ra­ging waues of tyrannous persecutions, over­running the Church of Christ, which hath had such Halcyon dayes, vnder happie and Christian Princes. What should we doe, but with Nazianzen, say; [...].

They shall not come neere him.] Doctr. The church at ast shall be delive­red. Psal 34.11. Gen. 8.1. Mat 14.24 Isa. 42.3. Here is a pro­mised delivery to every member of the Church. Many are the troubles of the righte­ous, but the Lord will deliver them out of them all. Noab was saved in the Arke; and the Disciples in the Boat. And in the midst of the [Page 77]waters will I be with thee, sayth Isaias.

Be constant in th [...] time of th [...] Church her persecu [...]i­ons.Most miserable are those men, who to saue themselues, haue made defection from the Church; for they haue seene such assaults made against her, that they feared [...]o [...]e drowned by these Floods. As if Noah in the midst of the deluge had cast himselfe [...]ut of the Arke into the midst of the waters. See we not the reformed Church to be ever vnder danger; yet I will say with the Auncient, Ec­clesiam oppugnary posse, non expugnari, iactari fluctibus, non demergi; May be assaulied, not o­vercome: tossed with waues, nos drowned. Was Noah, thinke ye, so secure in the waters, The church cannot be ov [...]rwhel­med. that he was never shaken, and tossed to and fro? No truely: but it is true, [...]luctuat. at nunquam mergitur illa rates: That boat may float, but shall never be drowned. So all good men be, if they keepe them within the Arke, That is, within the Church, and containe themselues in the pure worship of God; for albeit, we be terri­fied by the outward sight of earthly troubles and persecutions, yet our suretie shall be in the Arke; for who would not haue thought in the deluge, but that the mountaines would haue beene freest, but the highest top of O­lympus was covered, and onely the Arke floa­ted aboue: yea, the higher that the waters [Page 78]grew, Simil: the Arke was carried the higher; So the greater troubles, the Church shall sufler, they will extoll the Church the higher. Then let vs trust in God, that his Church shall re­ceiue comfortable deliverance.

Ye see the bush on fire, in Germany and in France, especially now burning, but the Lord is in the midst thereof, that it consumeth not. That Lily is compassed with thornes, Simil. but the Lord will burne those thornes. And we need not doubt, but Sathan, who is kindling the fire in other Churches, is not idle among vs, and will put vs to tryall, whether our profes­sion be sincere, or not. Let vs pray to God, that as the power of the fire was restrained, Dan. 3.25. And 6.22. that it could not hurt the three children, al­though they were cast therein to; and as the mouths of the Lyons were stopped, when Daniel was among them, so that he would so keepe vs, that albeit, troubles comes so neere vs, that they seaze vpon our bodies, yet that they come not neere vs, to do vs any harme, but rather by the marveilous proofe we haue of the power of our God, in our delivery, we may be men encouraged to serue him, who can bring vs from the gates of hell, and although wee are at the mouth of the graue, Psal. 23.4. yet his rod and Shepheards crooke can comfort vs.

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

THis is an amplification of that which he said, That the Floods should not come neere him; because he draweth to Gods protection, and maketh him his refuge, both for the present time, and to come. So that the remission of our sinnes, doth bring to vs protection, and safegard against all evil: for, Doctr. Remission of sinne bringeth safegard [...]nd protection. if we be freed of our spirituall and grea­test enemies, by pardon obtained for them, how soone may we perswade our selues, of suretie from these fleshly adversaries, wicked men, who rise vp against vs?

The allegory of the refuge is taken from one, Doctr. Christians pursued are sure of an hold. Rev. 12.14. who being hotly pursued, cannot resist the violence of the enemie, but is glad to re­tire himselfe to some hold: as the Woman in the Revelations, being followed by the fie­ry Dragon, tooke wings, and fled to the Wil­dernesse, there to hide her selfe, with her childe, which shee brought forth: So is the Church persecuted by bloudie Tyrants, shee [Page 80]must not thinke any earthly hold can keepe her sure, but she must retire to the shaddow of the almightie, and dwell in the secret of the most high; Psal. 91. and say to the Lord; Thou art my rocke, my refuge, and strong towre. Where shee shall dwell more safely, Gen. 7. then in the Arke of Noah in the Deluge: or Mariners, when they are in the Port, for while they are in the Port, they may yet drowne, Simil. or their Ship may be burnt with fire, as often hath hapned; and surer then the Harts, No refuge sure but God Cant. 2.14. or wild Asse in the woods and mountaines, or the doue in the hole of the Rocke, or those that are besieged in Castles, and strong walled Citties, or the chickes vnder the mothers wings. Mat. 23.27. And this is the Priviledge of Gods children, who haue obtained mercie, that they are secure, and safe, either from perils, or in perils; for, if a man be once in Gods favour, he is ever safe, Exod. 14.21 he becommeth a cloud to him in the day: this is the cloud of his protection, not but that in this world they may be in dangers, and be in trouble, yea, Ioh 16.33. Act. 28.5. Dan. 6.22. and slaine, torne in peeces and deuoured: Paul was not hurt by the Viper, neither Daniel was overtaken by the Lyons, other times they were in great dangers, but their losses externall were re­compenced by spirituall peace.

In me ye shall haue peace, Sayth our Saviour. Ioh. 16.33. Then ye see God is the hiding of his owne children, and in what suretie are these, who are vnder his coverture. They may hunt beasts out of their dennes, and subterranean places, but who can hunt a Christian out of heaven? He hath builded his nest there, and is not afraid. Psal. 27.5. The Lord is a strong towre, and the righteous flee to it. God is our refuge, Psal. 46. and present helpe, we will not be affraid, if the earth should be moued: he hid me in his Tabernacle. Psal. 27. Those who make flesh to be their cōfidence, they shall see, that their refuge will faile them, when they haue most to doe with it, and such like are they who goe to Idols, who can keepe them no better then they keepe themselues. Dagon could not helpe himselfe. 1 Sam. 5.3 Oftentimes our faith is ecclipsed, We depend no longer on God, then with­all we see meanes by which he may helpe vs. that we see not his invisible protection, and we cannot depend vpon him longer then wee can see some meanes, whereby he will helpe vs, and so we leaue the waters of Shiloah, and runne to Rezin, and seeke other meanes, and lurke vnder some fleshly hold, which is to be imputed to the distrust and imbecilitie of our faith; for, we see not the company of the invisible Angels, with the servant of E­lisha. 2 King. 5.17 Seeing therefore that the Lord is a sure [Page 82]hold, and al-sufficient, (all other helpes be­ing vaine) let vs say with Dauid, Doctr. Christians though sub­iect to trou­bles, yet not overcome by them. 2 Cor. 4.8. Thou art my refuge. Yet we must not thinke, that we are free from all dangers, for we lacke not our owne perils, but I may well say with the holy Apostle; We are afflicted on every side, yet are we not in distresse: in povertie, but not o­vercome of povertie: we are persecuted, but not forsaken: cast downe, but we perish not: as vn­knowne, and yet knowne: as dying, and behold we liue▪ as chastened, and yet not killed: as sorrowing, and yet alway reioycing: 2 Cor. 6.9 10. as poore, and yet making many rich: as having nothing, and yet possessing all things. For if Christians be Warriours, haue they taken Weapons to sit idle, Simil. and looke about them, and goe to pastime, that they be not reproched, as the Poet sayd; Salmacida spolia sine sanguine & s [...]dore, The spoyle of Sarmatum without bloud or sweat. If we would haue victory, Nisi praecedat pugna non sequetur victoria, Except there precede a battell, there will not ensue a victorie.

For the wisedome of God, his power, iu­stice, and goodnesse, shines most clearely, when his Church is in trouble. Beside, then the drosse and corruption of our nature, is burnt vp by the fire of tentations: The vse of [...]oub [...]es to the godly. our faith exercised, and our patience crowned, yea, [Page 83]the bitternesse which we felt in our trouble, maketh our delivery more sweete and com­fortable: as the sharper paine the woman hath felt in bringing forth her childe, her ioy will be the greater when shee is delivered: as Prorsper, the Disciple of Augustine sayd; Dulcior fit salus, cum dolor excruciat, & sanitatis amissae dulcedinem languoris amaritudo commen­dat: That is, Our health becommeth sweeter, when dolor hath tormented vs, and the bitternes of our disease, commends the sweetnesse of our health▪ which was lost. We needed not safetie, [...]f the necessitie of perill did not vrge: and what needeth a Saviour, where there are none that haue need to be saved?

Thou preseruest me from trouble.] Davids faith is not confined within the bounds of the present time of his delivery, but looketh [...]o the future time, and continuance of Gods [...]reservation. The experience of his former mercies, makes him bold, The expe­rience of former de­liveries, a mea [...] to cause vs wait for more. 1 Sam. 17.36. Psal: 23.6. and confident of [...]he constant continuance thereof in time to [...]ome, which often he vsed, in his conflict [...]ith Goliah; Thy servant slew a Lyon, and a [...]eare, and so shall it be with this Philistim And [...]n the 23. Psalme, seeing before he called him [...]is Shepheard, he concludeth, and I shall dwell [...] long season in the house of the Lord. And the [Page 84]Apostle Paul sayth, and he hath delivered me out of the mouth of the Lyon, 2 Tim. 4.17.18. and he will deliver me from every evill way. So we s [...]ould keepe a Booke of memoriall and register, written in our hearts, of Gods auncient dealings to vs, that they may refresh vs in our present trouble.

Gods chil­dren re­ioyce in the mids of troubles.God preserueth his owne children, not onely in deliuering them from their troubles as he doth many a time, but also in the midst of their grieuous pangues, so comforteth and assisteth them by his presence, that they re­ioyce in the midst of death. Although some be wounded and slaine, as the Martyrs, and many other thousand good Christians, as in the Marian dayes in England, as yee may reade in the booke of Martyrs: And in France, where on Saint Bartholmews day August 24. 1572. an 100000. Christians were killed, The church remaineth euer victori­ous. yet the Church remaineth euer victo­rious, for the Lord maketh the bloud of his seruants the seat of his Church, plagueth her enemies, and advanceth his truth, yea, hee turneth their corporall destruction to the best. They would not be deliuered because they looked for a better resurrection. In the midst of the winter of their afflictions they shall see the Summer sunne-blinks of Gods [Page 85]gracious countenance comforting them, which is their greatest preseruation from de­fection, and tentation.

Thou compassest me about mith joyfull deliue­rance, or Songs of deliuerance,] First, In this verse, hee sayd, God was his secret place, next, Would deliuer him in trouble, and now by Gra­dations he assureth himselfe, hee will giue him matter of reioycing, and Sing prayses to him, for his preseruation.

Here the nature of faith is seene, it sings the triumph before the victorie; for, it is sure, Faith sings the triumph before the victorie. 1 Ioh. 1.9. Psal. 4.8. Psal. 3.6. God who hath promised is faithfull to performe, whereby he hopeth against hope. This made him lye downe and sleepe; when his ene­mies keepe watch about him, hee was not affraid of ten thousand because God was his protection.

Hee assureth himselfe of Gods preserua­tion, and also that God shall giue him Songs of deliuerance, and by his deliuerie shall mi­nister occasion of his owne prayses; and this deliuerance hee ascribeth to God, and that he would deliuer him from ingratitude; for I thinke, all our temporall deliueries from troubles so many chaines to fastē our selues, vnlesse we prayse God for them▪ And doubt­lesse, this second grace of God to be thank­full, is greater then the other, for asmuch as [Page 86]the first is often a temporall benefit, To be thankfull an especiall gift of God. Luk 17.17. 2 King. 5.18. but gra­titude to God is a Spirituall benefit, belong­ing onely to Gods children. Many with the nine Lepers returne not backe to giue thankes. Few with Naaman promise to serue no God, but the God of Israel. So to be short, that yee know whether your deliuerie be in mer­cie, or iudgement, see how yee are affected toward God in thankefulnesse after the same, Dauid sayes, Psal. 51.15. thou shalt compasse me with songs of deliuerance, So he acknowledgeth he hath both of God, and in the 51. Psalme, he sayth Open my lippes, and I will shew thy prayses.

Dauid assureth himselfe, God would giue him a thankfull heart, which is the worthiest part of Gods seruice; for, when we pray, wee haue some great respect to our selfe, When we pray, we chiefly re­spect our s [...]lues, when we prayse, God. and our necessities, but when we praise, we haue our chiefe respect to God, and his honour, and the Lord he doth both; for, he worketh deliuerie of vs, and thankfullnesse in vs, Ab eo incipient, ab eo desinent, operatur velle et per­ficere. They beginne of him, they shall end of him, he worketh to will and to perfit. Iacob was de­liuered by God, Gen. 35. and hee said to him, Goe vp to the God of Bethel. Often christians are grie­ued at themselues, that they know not how to performe a dutie to God for his blessings, [Page 87]for which cause Dauid sayth; What shal I ren­der to the Lord, &c. Psal. 116.12 I will take the cup of Salua­tion, &c.

Compassest mee about.] This word impor­teth, Doctr. As we are beseiged with trou­bles, so are we compas­sed with de­liueries. that as wee are beseiged on euery side with troubles, so wee are compassed with as many comforts, and deliueries, as our crosses grow daily, so our consolations are augmen­ted, day by day; Wee are on euerie side of­fended, and on euerie side defended, there­fore wee ought on euery side sound Gods praises, as Dauid sayth, Psal. 103.1. My soule praise the Lord and all that is within me.

With Songs of deliuerance.] This noteth the the greatnesse of his praises, and what delight hee had in them, that hee would not onely speake them but sing them. This was verie familiar to the Iewes, namely to Dauid to sing songs on Harps, Viols, Tabrets, and all instru­ments of Musicke. All my springs shall bee in thee. Awake Viol▪ &c.

The tears of Gods children end in ioy.But first, let vs obserue, that the teares of Gods children, end in ioy, they sowe a precious seed with sorrow, but they bring home sheaues of corne dancing.

In that hee will not be content onely with thankes, but also will haue them conioyned with songs, hee letteth vs see how high all the [Page 88]strings of his heart are bended that hee can­not containe himselfe, for the mercies of God to his Church, and for his manifold deliue­rances for the same. Many sing prayses to God with an halfe open mouth, Many haue an halfe open mouth in singing prayses to God, who are too rea­dy to sing filthy Bal­lads to the dishonour of God. and albeit they can sing alowde, any filthy ballad in their house, they make the meane, I warrand you in the Church, that scarce they can heare the sound of their owne voyce. I thinke they be ashamed to proclaime and shew forth Gods prayses, or they feare to deafen God by their lowde singing But David bended all his forces, within and without to praise his God.

Neither doe wee approue those foolish songs of the Papists, Against Popish sing­ing. who doe not only wea­rie the hearers, but the Idoles themselues, with their rowting and crying, and that in an vnknowen Language. Saint Basil sayth, eos demum cantus recipiendos, qui nos possunt efficere meliores, Those Songs are to be receiued, which may make vs better, & in old they sung as though they had beene speaking, that men might rather vnderstād their meaning, then delight their eare by the instrument.

VERS. 11. Be glad yee righteous, and reioyce in the Lord, and be ioyfull all yee that are vpright in heart.

The sub­stance of this verse.THis verse containeth the conclusion of the Psalme, wherein is set downe, an exhortation [...]o such as are happie and blessed by remission of their sinnes, to a spirituall ioy and praysing of God. And this exhortation dependeth very well on the antecedents; for hauing spoken of the remission of sinnes, and the fruites of repen­tance, and the fatherlie mercy of God to­wards the faythfull, to whom properly this exhortation belongeth.

For after the remission of sinnes, After remis­sion of sinne ariseth ioy. Gal. 5. Rom. 5.1. there ari­seth an vnspeakeable ioy in the beleeuers heart, for ioy is that fruit of faith. And af­ter the Apostle. Rom. 4. had spoken of iusti­fication, hee inferreth, Rom. 5. Then being iusti­fieed by faith, we haue peace toward God, through our Lord Iesus Christ. Which doubtlesly cō ­prehendeth all sorts of ioy, and the Angels when they Preached to the shepheards of Christ, Luk. 2.10. they professed they tolde ioyfull ty­dings.

This exhortation containeth three parts. [Page 111]First, what hee doth exhort, to reioyce. Se­condly, whom; the righteous and vpright men. Thirdly, the limitation thereof, in the Lord.

Be glad:] He exhorteth them three times, be glad, reioyce, and be ioyfull, and as [...]ee made mentiō of a threefold blessing, so doth hee of a threefold ioy. Wherein, we haue two things necessary to be obserued: First, the duinesse of our nature, who as slow horses neede many spurres, Mans sens­lesnesse in spirituall things. and prou [...]c [...]ti­ons to spirituall things, for we are naturally ouermuch [...]ent to carnall things, that wee neede no incitations to the same. But by the contrary in spirituall things, wee are cast in a deepe sleepe, who cannot be wakened at the first cry, as those men after drinke haue neede to be roused often, that they may behold the light, so men drunken with the pleasures of sinne, as Nazianzen sayth, Must be wakened by diuerse exhortations, as this same Prophet in the subsequet Psalme, re­doubleth his exhortatiōs for the same effect. And the Apostle to the Philippians sayth, Phil. 4.4. re­ioyce in the Lord continually, and I say againe, Tho proper significati­on of the words, be glad. reioyce.

Next, I perceiue that this exhortation growes, for the word Be glad, properly in [Page 112]the owne language signifieth an inward and hearty ioy, Psal. 35.26. Reioyce. by the presence or hope at least of a thing desirable or good. The second word Reioyce, in the owne language signifieth, to expresse our ioy by some outward gesture, sometimes vsed for dancing, as the Hills skip for gladnesse. Psal. 65.12. Be ioyfull. Isa. 35.6. The third word Be ioyfull, sig­nifieth to cry forth for gladnesse, as the dumbe mans tongue shall sing.

This Gradation teacheth vs, Doctr. Spirituall ioy alwayes increaseth. that this is the nature of Spirituall ioy. That it is al­wayes augmented to vs by certaine degrees, vntill the time is come to the perfection of all ioy, which is signified by the last word, importing as it were a triumph, and showting after victorie. So that they are truly peni­tent, when they haue ouercome sinne, and Satan in their spirituall combate, triumphes ouer them as vanquished enemies.

Obi But it may be obiected, that the best chri­stians, commonly haue the least cause of re­ioycing, in regard they are more subiect to Troubles, Crosses, Imprisonments, Pouerty, Sicknesse, &c. then others▪ Our Sauiour answereth to that. In the world yee shall haue trouble, Ans: Ioh. 16.33. but in me yee shall haue ioy; reioyce, I haue ouercome the world. The Martyrs who suffer the losse of their liues, and riches, with [Page 113]great ioy answeres in the midst of the fierie flames where they sing, and prayse God, as though they felt no paine; their inward ioy swallowing vp their outward trouble. Chri­stians in their very death answeres to that, when they cry. O death where is thy sting, O hell where is thy victory. So, 1 Cor. 15. Inward ioy swalloweth vp outward crosses. how so euer they be subiect to the greatest miseries outwardly, yet the ioy arising from the assurance of Gods fauour doth swallow them vp.

Obserue, Doctr. Only those truly reioice whose sinne is pardoned Pro. 29.6. Pro. 14.10. Psal. 40.16. Isa. 65.13. Rev. 2.17. moreouer that none can truly reioyce, but these who haue gotten remissiō of their sins. The righteous doth sing & reioyce. The stranger shal not medle with his ioy. Let them that seeke reioyce and be glad in thee. My seruants shall reioyce sayth the Lord. For they get the white stone giuen them, And a name written therein, which no man knoweth, sauing hee that receiueth it. And this is, Thy sinnes are forgiuen thee. Indeede the wicked haue their owne earthly and fleshly ioyes, but if yee would examine them strictly, they are rather torments then ioyes, which Chrysostome ob­serueth wel, Chrys. h [...]m. 18. ad pop. Atiochenum affirming that ioy is only proper to the godly, & neuer to be attributed to the wicked. For the couetous man whose plea­sure is in riches, the more they grow, the more his thirst increaseth, which desire tor­menteth [Page 114]them, as also the feare of the losse of them, excrutiats his minde night and day, when riches grow, feare groweth. And the Prophet Isaias sayth, Isa. 57.20. The wicked are like the raging Sea, Es. 57.21. that cannot rest, whose waters cast vp myre and dirt, there is no peace, sayth, my God to the wicked.

The godly and wic­keds ioy differ.But there is a great difference beweene the ioy of the godly and the ioy of the wicked, if yee will compare them, for the one reioyceth onely in God, the other in earthly things. The scule of the godly is in­dued with true and solid ioy: the flesh of the wicked only enioyes perishing pleasures, the godly they reioyce in the midst of their trou­bles, the wicked are grieued in the midst of their ioyes. The ioyes of the godly are e­ternall, the ioyes of the godly are euermore augmented till at last they attaine to eternal felicitie, but the hope of the wicked turneth in dispaire, their life in death eternal. Finally the ioyes of the godlie spring out of teares, They sow a precious seed in teares, and reape in ioy, for the spirituall haruest is farre different from the temporall haruest, The Spiri­tuall and earthly har­uest differ. for the husband­men holdes by their experience, that the haruest will be answerable to the seede time, [Page 115]but in the Christian haruest, wee fow with watrie teares and reapes on dry weather, by the contrarie the wicked haue a dry and sea­sonable seede-time, but they reape with wa­terie teares with confusion.

Reasons of the peoples ioy.The reasons wherefore, First because none else haue warrand to reioyce. For the wicked man, nothing troubles him, not sinne, 1 The godlie haue a war­rand to re­ioyce. for it is his pleasure: not tentations, these he swal­loweth vp: not his conscience, it is a sleepe: not the Deuill, he is alreadie made his vassall and Seruant: not the world, it is his treasure: no outward afflictions, hee will not indure them: Iam. 5 1. Luk 6.25. Yea S. Iames bids them not reioyce but houle. Houle yee rich men. And S. Luke saith to them, woe be to you that reioyce now for yee shall mourne.

2. They are comman­ded to re­ioyce.Secondly as the godly onely are comman­ded to reioyce, so they haue onely cruse to reioyce, because they onely enioy the pre­sence of God by reason of the couenant, they haue entresse to all things in heauen and in earth, as a woman hath to the goods of her husband: which is a great cause of ioy. Next, they know that their names are written in the booke of life, as our Sauiour saith. Luk. 10.20. Reioyce not in this, that yee may cast out deuils, but that your names are written in the booke of life.

3. They haue the spirit of God, the author of ioy.Thirdly, onely they haue the spirit of God, the author of true ioy, which is therefore called the ioy of the holy Ghost. Onely they are annoynted with the oyle of gladnesse.

Fourthly, onely they haue escaped from condemnation, 1 Thes 1.6. Psal. 45.7. as the Israelites escaped the hand of Pharoah, and reioyced.

4. They es­cape con­demnation. Exod 15.1.Fiftly, onely these sucke and draw their ioy out of the Wells of sound consolation, that is, out of the Scriptures, which are writ­ten, that their ioy may be full.

5. They draw ioy out of the Scrip­tures. Isa. 12.3. 1 Ioh. 1.4.Sixtly, onely these enioy a good conscience, which is a continuall feast; and the cause of the Apostles ioy, in the midst of their persecuti­ons.

Finally, onely they haue the hope of eter­nall glory; We reioyce vnder the hope of the glory of God, 6. They haue a good conscience. Pro. 15.15. sayth the Apostle.

Ye righteous and vpright in heart.] They are called righteous in two respects. 1. Because they haue received the bloud of Iesus Christ, which hath made them righteous before God, 7. Hope of e­ternall glo­ry. Why called righteous. by his p [...]ssiue obedience, in that hee hath suffered for their sinnes; as likewise by his actiue obedience, whereby he hath fulfil­led the law, which are both imputed to them, as though they had suffered, and done both themselues. As also they are righteous, ha­ving [Page 117]received the Spirit of sanctification, which teacheth them to render to every one that which is his owne. To Caesar, Mat. 22.21. that which is Caesars. To the Superiours that which is his. To his equall that which appertaines to him; to his Inferiour, that which he ought to doe.

The rule of righteous­nesse.The rule of righteousnesse is set downe in the 15. Psalme, that neither in name, bodie, nor goods, we should iniure any man.

The righte­ous man must be sin­cere and vp­right.The righteous man must also be vpright in heart, that is, sincere, for faith and hypo­crisie can never stand together, for of all ver­tues, God liketh best of sinceritie, and single­nesse of heart, that in our Religion we meane sincerelie, and we may say to the Lord, Thou tryest my reines in the night season, and foundest nothing in my mouth, which was not in my heart.

And with our neighbours, we should deale so vprightly, that we may not haue Butter and Oyle in our mouth, and a sword in our heart, but as we professe kindnesse to them, who speake kindly, so our heart may meane the same, Psal. 12. Righteous­nes cannot be without sinceritie. and haue not an heart and an heart.

To conclude this point, righteousnesse and sinceritie are so ioyned together, that the one [Page 118]can never be without the other, and they are reciprocall, that a righteous man must be sincere, and a sincere man must be righte­ous.

The godly reioyce in the Lord.The limitation of this ioy is set downe in the last part, In Iehovah, which distingui­sheth the Christian ioy, from all ioyes earth­ly. Some reioyce in one thing; some in a­nother, but the Christian reioyceth in the Lord. Let not the rich man reioyce in his riches, nor the strong man in his strength, nor the wise man in his wisedome, but reioyce in the Lord.

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

I answere, yea, verily, providing alway, that God be the ground and end of their reioycing: Ans. that they reioyce in them as pledges of Gods mercie, and loue them, be­cause they see them readie to serue God, and that they regard more grace then nature in their wiues and children, otherwise their preposterous affection turneth into sorrow and griefe, 1 Sam. 4.17 18. as did the loue of Eli to his chil­dren, who in the end smarted for it.

The Lord moderate our ioyes, that they may be all in him, and sanctifie our persons, that they may be righteous, and vpright, that the loyes we receiue here, may be entrances to the euerlasting ioyes we shall receiue in the king­dome of Heaven, through Christ our Lord. Amen.

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

THere are 22 verses of this Psalme, an­swering to the order of the Hebrew Alphabet. This first verse is agreeable to the first verse of the sixt Psalme (of which I haue written at length) except only in the two Hebrew words Beappecha and Bekits­pecha, which are Synonyma, and of one signi­fication: which two Psalmes Saint Basil conferring together, findeth them to agree in many things, as the diligent Reader by comparing them together may perceiue. He also compareth a sinner to a sicke man, Basil. lib. 1. de sta [...]u ani­mae. qui leuia ac mitia pharmaca desideret, ferrim & incisiones & ignem deprecetur, who desireth light and easie plaisters, and again, would be free of cuttings, fire, and extreme remedies. To the foresaid place of the sixt Psalme (lest I should seeme tedious in repetition) I re­ferre the Reader.

VERSE 2. For thine arrowes haue light vp­on me, and thine hand lyeth vpon me.

SAint Ierom translateth the Hebrew word Nichathu, piercing me. The arrowes of God, are the calamities & vexations where­by he was vnquieted in minde and bodie; compared to arrowes frequently in the Scriptures, as Deut. 32.23. I will bestow mine [...]rrowes vpon them. And in the 42 verse, I wi [...] make mine arrowes drunke with blood. And Iob 6.4. The arrowes of the Almightie are in me. For God is compared to an archer, whose hand is strong, what Gods arrows are. and wauereth not; who hath a sharp eye, foreseeing on what part his arrowes will light. His arrowes are his afflictions; his marke, is the soules and bodies either of the elect or reprbate.

In this, that God is the archer who shoo­teth at vs wee haue singular comfort, that it is his hand who made vs, Doctrine. God who Woundeth [...], must al­so steale vs [...]g [...]ine. [...]. that also woun­deth vs; neither can any euill come from his hand: for albeit he wound vs, yet he wil cure v [...] againe. Come, let vs returne to the Lord, (saith the Prophet) for he hath woun­ded vs, and he will heale vs againe▪ His sword cutteth with the one side, and healeth with [Page 7]the other; as the Poet speaketh of Achilles: Ouid. lib. 1. de Trislib.

Gods arrowes are like Ionathans, which he shot to Dauid in the fields, 1. Sa. 20.36 in token of his loue. God, saith Saint Augustine, Aug. conf. 9. cap. 2. amat quos sagittat, loueth those at whom he shooteth. And Chrysostome calleth them, Chrys [...]hom. 3. in Ioh. lib. 10. cap. 6. Sagittae salu­tis Domini, the arrowes of the Lords salua­tion.

Those arrowes commonly are either wicked men or diuels, The diuers so [...]ts o [...] Gods ar­rowes. whom God sendeth forth to afflict his owne children, sharp as arrows, light and swift as arrows, and ready to do harme to Gods Saints; or else sick­nesse, pouertie, infamie, and such other affli­ctions, whereby our most gracious Father thinketh most fit to subdue our vile corrup­tion: all which albeit in their owne nature they are euill, Nota. yet God can conuert & turne them to the vtilitie and profit of his owne children. Simil. As a Physitian can vse the most poisonable and venemous herbes to cure the most desperate diseases; yea the flesh of the dead serpent, to cure the wound gotten by the liuing serpent: so God can conuert and turne the mischieuous machinations of our enemies to our saluation.

The marke and But at which the Lord shooteth here, is Dauid.

And vseth the Lord to make his pastime to shoote at his owne Saints? Obiect.

I answer, Solut. How God is said to shoot at the godly, and how at the wicked. he shooteth both at the godly and wicked, but vpon diuers intentions: at the godly, to waken them out of their sleepe, and he will cure the wound which he maketh: at the wicked for their vtter de­struction; he shooteth at their heart, to kill them.

Are fixed in me. By this he declareth, that it is impossible to any creature, visible or in­uisible, to pull forth that arrow which God shooteth. The hand which shooteth it, must also pull it forth. Albeit the diuell, the Cal­deans and Sabeans plagued Iob, and were arrowes shot by God, as he confesseth Chap. 13. verse 14. and Chap. 19. verse 21. yet the Lords hand onely relieued him.

And thine hand ly [...]th on me. This second comparison, taken from the hand of a man, signifieth, that whatsoeuer trouble came to him, he tooke it from Gods hand. The sorts of Gods [...]ands in [...]e Scrip­ [...]s. His hand sometime is called the hand of creation; as Psal. 8.3. When I behold th [...]ne heaue [...], eue [...] the workes of thy fingers. Sometime of deli­uerie; as when he deliuered his people ou [...] [Page 9]of Egypt by a strong hand. Sometime of reuenge, as Heb. 10.31. It is a fearfull thing to fall into the hands of the l [...]uing God. It hath also many other significations in the Scrip­ture. And so Dauid in his sicknesse setteth before his eyes the hand of God enarmed for the punishment of his sinne. And who­soeuer he be, that subsisteth and stayeth in the sense of his calamities, he differeth no­thing from a beast: but this is wisdome and prudencie in a Christian to looke vp vnto him who smiteth him; whereof Isay com­plaineth: for the people turne not to him who s [...]it [...] them.

Lorinus the Iesuite maketh a ridiculous accommodation of this chastising hand of God, in these words: Isa. [...]3. A ridicules application made by Lorinus. Per ac [...]ommodation [...]m pratere [...] posset illud admitti, vt confirmatio manus sit veluti impressio illa collophi, quae sit ab Episcopo ei, qui sacramcutum Confirmatio­nis confert, memoriae causa: nam & titulus Psalmi est in rememorationem: that is, More­ouer this might be admitted by applicatiō, that the confirmation of the hand may be like to that impression of the blow, which is made by the Bishops hand, to whom he giueth the sacrament of Confirmation for memories cause; for the title of the Psalme [Page 10]is in remembrance. Indeed such a ridiculous exposition of the Scriptures and abuse thereof, deserueth to be laughed at by chil­dren. For if Dauid had not felt heauier blowes from the hand of God, then the children doe from the Bishops, I thinke he had no cause to complaine.

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

HE proceedeth in this third verse to ex­aggerate and amplifie the greatnesse of his griefe from the vniuersalitie thereof, that his sicknesse was not layed on any one part of his bodie, but vpon his whole flesh, and vpon all his bones. His flesh is his exte­riour part, his bones his interiour. Albeit the vlcers and wounds of his flesh were very sensible to him, and more horrible in the eyes of men who beheld them (as those of Iob and Lazarus,) which he might haue apprehended deeply, when as by them he was made contemptible in the eyes of mens yet his inward paine, which was more felt then seene, maketh him thus so pitifully to [Page 11]crie. Wherein we haue these things to con­sider.

First, that as all his memb [...]rs agreed very well to the performance of his filthy lust, Doctr. All his mē ­bers sin­ned, all are punished. so euery one of them receiueth a condigne pu­nishment. And it is good for man that he should be thus chastised in this world for a little time, rather then he should be re­serued for euerlasting darknesse, where eue­ry member shall receiue eternall paine for their sinne. For as sinne pleaseth nature, so it destroyeth and consumeth nature.

Gods wrath cannot a­b [...]de sinne,Secondly, he marketh the cause of those punishments, euen Gods wrath, because of his sin. For when those two meet together▪ they are as fire and flax; Gods wrath as fire, Simil. will soone deuoure the stubble of our sins.

Thirdly, obserue that Dauid maketh not Gods wrath the onely cause of his miseries and heauie sicknesse, for that were to charge God of vn [...]ighteousnesse: but he iustifieth God, Si [...]ne ( [...] God) [...]he [...]le of [...] when he acknowledgeth that his own sin was the cause of all his euils. And surely we can neuer giue sufficient honour to God, except we free him of all [...] of vniust dealing, and acknowledge o [...] selues to be the ca [...]es of ou [...] owne [...] ­ [...]ies.

Finally, I obserue out of this verse, that the word in the originall language mippene, from the face, is two times repeated, both in speaking of Gods wrath and his owne owne sinnes, that is, for the sight of them both. Wherein I perceiue a lesson worthy of consideration, Doctrine. God will not looke fauourably vpon vs, vnles first we looke both vpon our owne sins and his an­ger at thē. that is, that we must haue a two-fold sight, before we get the sight of Gods fauourable face: First, we must haue our owne sinnes before our eyes; next, we must see the countenance of an angrie God looking downe vpon vs with austere and heauie lookes because of them: and then in the third roome, we must beg Gods fa­uourable face to shine vpon vs. The Lord grant vs the right sight of all those three: that as Iosephs brethren first saw his angrie countenance, Gen. 42. and then his fauourable ac­ceptation with the greater gladnesse; so we may see what we haue deserued at Gods hand, and so after may heare the voyce of ioy and gladnesse, Psal. 51.8. that the bones which he hath broken may reioyce again. First we must heare the terrible thundering of mount Sinai; then the ioyfull shouting of mount Sion.

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

HAuing spoken before of the cause of his miserie, which was his sinnes; now he aggrauateth them in respect of their mul­titude, comparing them to waters which had ouergone his head; and in respect of the magnitude & weight, A mark of a truly pe­nitent, to aggrauat [...] his sinne. Psa. 138.18 comparing them to a burden: which surely is a marke of a penitent sinner, when he (as was Dauid) can be content to confesse his sinnes, to be in number more then the sand of the sea, or the haires of his head.

Why sins are compa­red to wa­ters.He compareth his sins to waters, which albeit in the first entrie are shallow, that scarce they will touch the ankles; yet the further ye go into them, they wil be deeper, and will soone passe from your knee to your shoulders, and ouergo your head, Ezek. 47.1.2.3.4.5. and drowne you, except God prouide a remedy; as if a planke or boord be casten in, where­upon taking hold, you may easily escape the danger: euen so we go from sin to sin, and from lesse to greater, vntill that many sin [...] meeting and concerning together ouergo [Page 14]vs; and we filling the cup of our iniquitie, be poisoned with the dregs thereof. There­fore let vs take heed, and turne back in time, lest going forward, contemning such war­nings, we become selfe-murderers of our owne soules. We haue better waters, tho­rough which we may go in safetie, the wa­ters of Siloah, Esa. 8.6. which run softly, by which we may refresh our owne soules; the blessed blood of Iesus Christ; and the waters of E­zekiel, Ezek. 47.12. which flow in the Sanctuarie, that we may grow from grace to grace, till we come to glorie.

Against auricular confession.Out of this place is cleerly condemned that auricular confession, by which men are bound vnder p [...]in [...] of condemnation to confesse euery particular sinne to the Priest, which is imposs [...] for them to do: when as Dauid saith, th [...]y are gone ouer mine head; and againe, Psal 19.12. Who can vnderstand his faults?

It is no maruell that he saith, his sinnes haue gone ouer his head: for in this one, he committed many sins, The per­sons against whom Da­uid sinned. and offended many persons. He sinned against himselfe in defi­ling his owne bodie, against Bathsheba, a­gainst Vriah, against those slaine with Vriah, against his concubines; against the bodie of the people, by giuing them an euil example [...] [Page 15]and (which was worst of all) against God, by making his Name to be blasphe­med.

And as a weightie burthen they are too hea­uie for me. The second comparison is taken from a burden, weightier then lead, Wherin sin is heauier then any b [...]rden. heauier then sand. And indeed sin is more weightie then any burden whatsoeuer: for, first, it presseth downe both soule and body. When Peter was chained in prison, Act. [...]2. in the night he had libertie with ioy to raise vp his soule to praise God. Paul was in prison, Act▪ 16.25. but Gods word was not bound.

Next, burdens are vpon some parts of the body, not vpon all; as manicles are on the hands, fetters on the feete, &c. other mem­bers being free; but sin and the bonds there­of are vpon euery member, binding and pressing it downe so, that it cannot do any seruice to Christ. The eares are dull in he [...] ­ring, the eyes full of adulterie, Iob 24.1 [...]. Psal 13.9. the mouth an open sepulchre, the foote readie to shed blood, &c.

Thirdly, this is the greatest miserie, that when all other burdens are felt, we take thi [...] on with pleasure, we vndergo it with de­light, without wearying, and are as Issachar, asses couching betweene two burdens. Gen. 4 [...].1 [...]. And [Page 16]surely I thinke we are worse then asses. For when our burden groweth greatest, we do not onely not groane vnder them, but are glad to vnder go them, the two burdens, both of our conscience and of our bodies. The Israelites groaned in Egypt vnder tem­porall burdens, Ezod. 2.13 and were heard; the Iewes in Babylon, Psal. 147. and were relieued: would God we could groane, that so we might be helped.

I will not deny but Dauid may also meane in this text of the burden of afflictions; see­ing the originall word gnon, signifieth pain; and Cain vsed that selfesame word in the fourth of Genesis. For three burdens are mentioned in the Scriptures: Three fort [...] of burd [...]ns. Mat. 11.28 of sin, as, Come vnto me all ye that are wearie and loaden with sin, and I will ease you. Of paine, as, Cast thy burden vpon the Lord. Psal. 37.15. And of Gods benefits, as, Praised be God, who daily loadneth vs with his benefits. Psal. 10.3. God he loadneth vs with his blessings both spirituall and temporall; and we againe loaden him with our sins, with which we are loadned our selues; Ah sinfull nation, Isa. 1.4 [...] a people loaden with iniquitie. And therefore God iustly must againe loaden vs with his corrections.

But it may be asked, how this selfesame speech is spoken both by Cain a reprobate, [...]biec [...]. [Page 17]and Dauid an elect child of God.

I answer, Solut. that sinne was alike heauie to them both; but Dauid had a sight of Gods mercie in the midst of his sins, which Cain did neuer see, and therefore did not runne vnto God for reliefe, as here Dauid doth.

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

HE goeth further in the enumeration of [...]is miseries, which he setteth downe by the putrifaction and rotting of his wounds, and confesseth the cause of them to be his owne foolishnesse. Where first ye see, Sin causeth putrifactiō and rotten­nesse. Gen. 3.19. that sin bringeth putrifaction and rottennesse to mens flesh. For as the sinne of Adam receiued that sentence, Dust thou art, and to dust shalt thou returne againe; so that curse ouertooke all his posteritie, that they are subiect to putrifaction and rotten­nesse: which not onely befalleth to them after their death, but when they are yet aliue, it seizeth on their nature. For the sweete sa­uour, there shall be stinke. Isa. 3.24. Yea commonly those that haue bin fed most delicately, stink most filthily after their death. Nota. Mollius, delicatius (que) nutrita corpora grauius elent mor­tua. [Page 18]And it is seene by common experience, that the fairest bodie hath the foulest corps. Which Saint Ambrose confirming, bringeth in an example of one who lasciuiously and libidinously hauing lyen in whoredom and feasting dayly, after his death did so stinke, that incense of diuers colours could not re­moue the same. A necessary lesson for belly pam­perers. A fearfull example, to strike terror in the hearts of all such pamperers of their belly, and who make so much of their flesh, that they are carelesse of all other things. Let them remember that they are (as Saint Augustine saith in his Confessions) esca vermium, & saccus stercorum, a prey of wormes, and a sack of dung. But their chiefe rottennesse is worse then the rottennesse of Lazarus, Ioh. 11.39. who stanke vpon the fourth day: a type and figure of a sinner, who being dead in sin, his mouth becometh an open sepulchre, and casteth forth such a stinking, vnsauorie and pestilentious smell, that it doth infect the very aire.

Because of my foolishnesse. The originall version beareth, from the face of my foolish­nes, as ye heard twise before. He calleth it not foolishnesse to extenuate his sin (as many hy­pocrites do, who say, they failed through ignorance,) but to declare that he was be­reft [Page 19]of his wits, and caried with a beastly appetite after his owne lusts. Sin is proper­ly called folly, but it is spiritually folly. A naturall foole lacketh the vse of reason; A compa­rison be­tweene a naturall & a spirituall foole. Pro. 12.15. 1. Cor. 1.18 1 Cor. 2.14 1. Cor. 1.26 a spirituall foole is not guided by grace. A na­turall foole thinketh himselfe wiser then a­ny other; so a spirituall foole thinketh him­selfe wise in his owne conceit, there is more hope of a foole then of him. The wisedome of God is foolishnesse to men. The naturall man perceiueth not the things that are of God. Not many wise, &c. Thirdly, the effects trie, how a foole marreth all his matters; so doth a sinner bring all miseries on his bodie, soule, estate, posteritie: and looke how they laugh at our folly, (for they thinke religion folly, and a holy life and deuotion to be dotage,) so God doth laugh them to scorne, and their wisedome is turned to folly. He confoun­deth the counsell of Achitophel. 2. Sa. 17.29. And at the last day they shal say, Behold, these whō we thought fooles, are like the Angels of God.

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

HE proceedeth in the enlarging of his extreme troubles, wherewith he was [Page 20]oppressed: so that it is a wonder to thinke, how his faith could beare vp such a heape of euils. And where he saith, he was bowed and crooked, he sheweth how farre he was humbled vnder the mightie hand of God. 1. Pet. 5.6. And he seemeth to oppose his great de­iection and down-casting to the proud per­tinacie of many, who striue so against God, that none of his rods can humble them; who albeit they be fearfully shaken and cast downe, so that they are forced to bow their bodie, yet their mind remaineth so obsti­nate, as though they had sinewes of iron in their necks, that they lift vp their hearts a­gainst God. Therefore this circumstance of his crooking and bowing, is an argument to moue God to pitie his case, because he is not an obstinate sinner, and one who is re­bellious, but one cast downe at the correcti­on which he gat. Doctrine. There is no fitter reme­dy for vs to be deliue­red, then by hūbling our selues vnder the hand of God. Whereby we are taught, that there is no better remedie for vs then to cast off our pride, and bow our selues vn­der Gods hand; yea the heauier that Gods hand be, the more deiected should we be. And therefore Dauid addeth, he is crooked very sore. The word in the originall, meod, signifying very greatly and vehemently, shew­eth vnto vs, that his griefes and sorrowes [Page 21]were not common but extraordinarie; and God vseth to make his children examples of his chastisements, Nota. who made themselues examples of sin to the world.

I go mourning all the day. The Hebrew word koder, signifieth blacknesse, as one that walketh in mourning clothes. For the black colour is a token of grauitie and sadnesse. But I am rather of the opinion, that his mea­ning is, of the blacknesse of his skin. For we know, that men whose heart is oppressed with dolour, do lose their naturall colour; as Dauid saith, Psal. 119. I am like a bottle in the smoke. Sin chan­geth mans beauty into deformitie. For we see that sinne deformeth and disgraceth men so, that it turneth their fatnesse into leannesse, and beautie into de­formitie; as the same Prophet saith in ano­ther place, When God afflicteth man for sin, Psal. 39.12. th n he waxeth woe and wan: and in the 22 Psal. vers 15. My strength is dried vp like a potsheard. A fearfull example is set downe by Ieremie in his Lamentations, Chap. 4. ver. 7, 8. Her Nazarites were purer then the snow, and whiter then the milke; they were more ruddie in body then the red precious stones; they were like polished Saphir: now their visage is blacker then a coale, they cannot know them in the streets; their skin cleaueth to their bones, [Page 22]it is withered like a stocke.

All the day. The continuance of his paine amplifieth the same. For if a man had some relaxation or breathing, he might gather new strength for a new assault. Iob complai­neth of the like dealing; for when he had bin vexed all the day, he said, My couch will giue me rest; but thou affrayest me with visi­ons. Herein haue we to learne, Iob 7.14. patiently to beare Gods corrections, Beare pati­ently afflictions, since God hath dealt more hardly with better then we are. when now and then it pleaseth him to lay them vpon vs, as sick­nes, pouertie, infamie, &c. whereby others better then we, haue bin more rigorously handled then we are.

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

TO moue God to pitie him, he layeth o­pen all his sores; euē as a begger wil lay open to the view of all y ^e people his wounds and sores, to moue them to haue compassion on him. The patient vnfoldeth his wounds to the Physitian, Simil. so should we vnfold our griefes, miseries and necessities to the Lord our God, that he with the pitifull eye of the Samaritan, Luk. 10.33 may close and cure them.

In this verse he pointeth out his inward [Page 23]diseases in the former words, My reines are full of burning; and his outward in the latter words, And there is no soundnesse in my flesh. He was vniuersally tormented, both within and without. Should not this asswage our griefe, when God visiteth vs in any one part of our bodie, seeing Dauid was visited in them all. The word Csihelim, is diuersly ex­pounded; but I agree best with those that call it the reines, vnder the loines, and by a Metonymie, the generatiue facultie. For the strength of man is in the loiues: and it is mentioned of the children who came out of the loines of Iacob: and in the 35. of Ge­nesis, vers. 11. Kings shall come out of thy loins. And in Prouerb. 31.17. she girdeth her loines with strength. So that, as Dauid gaue his strength to sin, and that filthy act of adulte­rie; so God punisheth those same parts which did offend his Maiestie. Obserue Gods iusti­ce against whorehun­ters. And com­monly God in his righteous iudgement re­compenceth whore-hunters and harlots with filthy consumptions in those places whereby they took pleasure to offend God. Therefore giue not your strength to sinne, Rom. 6.13. nor your members to be weapons of iniquitie, remembring that sentence of the learned Father, Per quod quis peccat, per idipsum pu­nitur, [Page 24]Man is punished by that selfe same thing, by which he sinned.

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

Verse 8. I am weakned and sore broken: I roare for the very griefe of my heart.

Againe by diuers formes of speaking he expresseth the intolerable vehemencie of his paine, that it rent and brayed him, and forced him, not to crie, but to roare as a Lion. See ye not such a weight of miserie which sinne bringeth on mans bodie and soule, forcing God to disgrace his owne image, that pleasant pourtraiture of mans bodie and soule, which he builded vp for his glorie, and to breake it downe and turne it into ashes, and to deface that pi­cture which he painted so gloriously and artificially, that he taketh as much pleasure to pull it downe as did to reare it vp, to cut downe his carued worke, verse 1 to be angrie and chastise that child whom he loued so well; verse 2 to shoote his arrowes at his spouse whom he kept in his bosome; verse 3 to turne his hand which fed him, to correct him; to afflict that flesh which he cherished; verse 4 to lay bur­dens [Page 25]on him whom he eased; verse 5 to putrifie him whom he beautified; verse 6 to bow him whom he straightened; verse 7 and to turne his laughter into mourning, verse 8 and his beautie into black­nes and deformitie; his warming into bur­ning; his strength into weaknesse; his man­ly speaking into beastly roaring. Ye may see therefore how sinne can turne Gods good disposition towards vs into hard dealing, his louing lookes into a frowning counte­nance.

Sin enfee­bleth mans nature.But where he saith, he is weakned, it is euident, that sinne enfeebleth mans nature. As we may cleerly perceiue in Samson and Dauid. For when Goliah and all Dauids e­nemies were not able to ouercome him, 1. Sam. 17. his owne sinne weakneth him. And when Samson killed a thousand Philistins, Iudg. 15.15 & 16.9.21. and no bands were able to keep him fast, his owne sinne made him a slaue to the Philistims.

And in like maner he complaineth of his roaring, as he did in the 22. Psal. verse 1. So that, as sinne changeth vs into beasts, and through it we liue as beasts; so in the end it will make vs to crie as beasts. Then let vs liue as men, subduing by reason our beastly passions and affections; and like Christian men let vs ouercome the same by the Spirit [Page 26]of grace which is in Christ Iesus, that we may speake to God as children, crying Ab­ba, Father. Rom. 8, 15.

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

THis desire is a desire of mercie and for­giuenesse, and of his fauour, and to walk innocently and holily before him. For God looketh to the purpose of mans heart in re­pentance, more then to the words of his outward confession. For albeit Ezekiah chattered like a swallow, and mourned like a done, Esa. 38.14. turning him to the wall; yet the Lord said, I heard thy prayers, and saw thy teares. This is the desire of mercie, of which the Apostle Paul speaketh, 2. Cor. 7.12 calling it epipthesis.

My whole desire. By this he would shew, that he parted not his thoughts betweene God and the diuell, or his flesh and the world, but keepeth a sound and a whole heart to God. He would not deuide the child, 1. Ki [...]. 3.26 but keepe it altogether for God: whereas the worldlings do farre otherwise, Against by poeri [...]. giuing their countenance & outward shew of holinesse and repentance to the Lord, [Page 27]and keeping that which is best to sinne. Which sort of dealing the Lord euer did abhorre. Esa. 29.13. This people come to me with their lips, but their heart is farre away from me.

Thirdly, he taketh God to be witnesse, who is onely cardiognostes, the searcher of the heart. And such should be our disposi­tion in Gods seruice, that albeit our heart be not so well disposed as it should be, yet we may protest of the soundnesse thereof, that it is not false or double.

And my sighing. Yet againe he protesteth of his sinceritie and vprightnesse, that in his heart there is no guile; that not onely his purposes are vpright before God, but al­so his sobs and sighs. For sighs may be counterfet, as the Hiena doth a mans voice, and Crocodile doth teares. In euery action of religion, In Gods seruice vse always sin­ce [...]itie and vprightne [...] but especially in repentance, we are to present our vprightnesse and sincerity before God, that we do it from a single minde, without counterfeit hypocrisie; wherein albeit we may delude mon, yet can we not mocke God, who esteemeth our seruice by our intention, and not by our action. For men onely can iudge by our actions, but God by our vpright intenti­ons.

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

WHen he hath protested of the since­ritie of his repentance, hee falleth forth to his former passions, that his heart is troubled, confused, circumagitate, and ca­ried about, as it were giddie, troubled with diuers cogitations, and rolling about, scarce knowing what he was doing. The Hebrew word signifieth such an agitation, which maketh him to wag, and thereby breedeth such anxietie, that he as destitute of all coun­sell, knoweth not what he doth. For when men are disquieted, they turne them on all sides, not knowing what to do first. When the sorrow and dolour rageth, the heart v­seth to pant and leape insolently; and there­fore he saith, that his heart panteth, and go­eth about, as it were altogether inuerted; but faith setleth our heart, and fixeth it on God. This wagging error did shake Dauid so far, that he remembred not himself; albeit he leaned to the promises of God, yet through humane fragilitie he wauered a little. Gen. 7.18.Albeit the Arke of Noah was assured by Gods co­uenant, [Page 29]not to be drowned, yet it was tossed vehemently; and Peter, Mat. 14 30. albeit by faith he walked on the sea, yet he sanke at the sight of the waues. So let vs alwayes remember, that there is no perfection in our faith, Our faith hath its owne de­fects, and our prayers their waue­rings. but that it hath the owne defects and infirmi­ties; yea in our prayers we haue our owne wauerings, till God call vs home to himself. And if we haue such agitations in our pray­ers in the time of our rest, what maruell though we be disquieted in the time of our tentations: as a ship in a tempest catied to and fro, as Iob and Dauid that we keep not a constant course in trouble, when we cannot do it in prosperitie.

My strength faileth me. Behold what be­nefit man getteth by sinne, euen debilitie and weaknesse; we become through it a prey to our enemies.

And the light of mine eyes, euen they are not mine owne. The effect of the former is eui­dent in the sight of his eyes, which he said in the sixt Psalme were dimmed. For his eies were instruments of sinne, full of adulterie, when he made not a couenant with them. Vse therefore thine eyes rightly O man, lest those who looke through the windowes, Eccle. 12.3 grow dim before the time. To whom cometh [Page 30]bleerdnesse of eyes, Pro 23.29 30. &c. saith Salomon? and he answereth, To those that look to the red wine, and tarie long at wine, to them that go and seeke mixed wine, that is, by art to make wine stronger and more pleasant.

Not [...]. I like well of the iudgement of the Fa­thers, who thinke that his teares had daze­led his sight. And would to God that when our sight faileth, it were by teares of true repentance; that our consciences may beare vs witnesse, that where sinne abounded by wantonnesse, grace superabounded by sor­row. Albeit it destroyeth nature, it repaireth grace in vs. And is not that a good change in vs, that when the eyes of our bodie do decay, the eyes of our minde are renewed; Christ saying vnto vs, Luk. 18. Ephatha, be opened.

I thinks also, that when men spend their eyes vpon continuall reading of the Scrip­tures and holy writers, Now to spend our eies rightly and thereby con­tract dimnesse, and some also blindnesse, they spend them in a good cause; which too few do; but rather spend nights and dayes in reading idle writings of prophane and fuperstitious men, which prouoke them to wantonnesse, or infect their minds with he­resies.

Bernard writing vpon the Assumption [Page 31]of the blessed Virgin, Ser. 5. bringeth in three things which impeach the light of the eye; contracted humors, blindnesse, or any outward impediment, as dust, smoak, What things take away the sight of the eyes. &c. For, saith he, the blindnesse is the ignorance of God; the dust is the cares of the world; the filthy humours are the abundance of sin, which floweth in such measure, that all the three stayeth our sight of Christ. Age also and sicknesse dimmeth our eyes, but sin doth dim them more then any other thing whatsoeuer.

That we may conclude this verse, ob­serue the glorie of God in giuing light to our eyes, Doctrine. Gods great power ma­nifested in making the eye. in placing so great a light in so little an organ as the apple or pupill of the eye, which is the least part of the eye, yet all the light is closed within that, that it may looke vp to the starres, as a little star it selfe, and from thence is retroflected or brought backe againe, when as the beames of the Sunne neuer passe the mid region of the aire. Whereby we are taught to admire his Maiesties worke in this little creature; as al­so to vse this light rightly, not abusing it in wantonnesse, as those who haue their eies full of adulterie; nor in malice, hauing eyes of reuenge; nor in couetousnesse, Pro. 23.6. as those [Page 32]who haue an euill eye, as I haue spoken be­fore. And finally let vs know, that if his Maiestie hath closed within so little roome so great a light now, If our eyes see so cleer­ly now be­ing imper­fect, how cleerly shal they see being made perfect in heauen. vnspeakable shall the brightnesse of that light be, when we shal be glorified, and our eyes perfected. For when we cannot now behold the Sun, then our eyes shall be brighter then the Sunne, and see that euerlasting Trinitie, and the Angels in eternall glorie.

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

NOw he addeth some new circumstan­ces to augment the heauinesse of his e­uill, by which he might prouoke God to mercie; namely, that he was left alone by such, whom either nature should haue bound to him, as his brethren and kins­men; or of acquaintance, as his familiars, of whom Solomon said, that a friend is nearer then a brother. Pro. 18.24 This might haue come either through disdainfulnesse, that they were a­shamed of his crosses, as is the custome al­most of all men. For in prosperitie, when they see a man in a good case, then they [Page 33]forge acquaintance on him; A man in prosperitie hath many friends, in aduersitie few or none. they alledge they are of his kinred and blood, and come of his house, though they be not in any de­gree of his kinred: but when he is distres­sed and in aduersitie, though they were of his kinred, they will be as Iobs friends, and looke not se [...]en dayes onely, Iob 2.13 [...] but seuen yeares a for on him, and misknow him, or for feare to purchase hatred for his cause. Thus through feeblenesse they refuse him help, and stand aside from his plague, wher­by they did greatly exaggerate his griefe, in that when he flourished they followed him, when he was troubled they did for­sake him; whereof he complaineth at ano­ther time, Psal. 142.4 Iob 6.15. Luk. 23.49 2. Tim. 4.16. I looke to the right hand, and none knoweth me. And Iob, My brethron passed by me. And when Christ was naked on the crosse, his friends stood a farre off. And Saint Paul saith, In my first defence none was with me, but all left me. By which examples we shold be enarmed with patience, Though all forsake vs, God clea­ueth to vs. though all forsake vs, if God be with vs. For our God will not leaue vs, or be ashamed of vs, or be afraid to assist vs. Therefore also saith Dauid, Psal. 31.1 [...] & 5 [...]. [...]3. I am forgotten as a dead man out of mind: I am like a broken vessell. And in ano­ther place: But it was thou, O my companion, [Page 34]my guide and my familiar, which delighted to consult together, and went vnto the house of God as companions. And, I am become a stran­ger to my brethren, euen an alien to my mothers sonnes. Psal. 69.8. & 88.8.18. And. Thou hast put away my acquain­tance far from me, and me to be abhorred of them: I am shut vp, and cannot get forth; and my louers and friends hast thou put farre from me, and mine acquaintance hid them­selues. And Isaias the Prophet saith, I looked and there was none to helpe, Isa. 63.5. Zech. 13.6. and I wondred that there was none to vphold. And Zechariah, Thus was I wounded in the house, of my friends. And Iob: Iob 6.13. & 19.13.14 15.16.17.18.19. & 30.1. Is it not so, that in me there is no help? and that strength is taken from me. And, He hath remoued my brethren farre from me. And also, My acquaintance were strangers vnto me, &c. And, But now those that are yonger then I am, mocke me; yea those whose fathers I haue refused to set with the dogs of my flocks.

Iulius Caesar said to Brutus stabbing him, [...], and thou also my sonne? And Apollinarius,

Coram amici timuerunt: pedes vero firma ve­runt socij. [Page 35] [...] Qui vero me prope euntes, de longe recesserunt.

Many of the Fathers expound this of false teachers, Against false teach­ers, who, in time of trouble forsake the flocke. Bern ser. 77 in Cantie. who then looke a farre off to the sheepe and their people, when they should be most comfortable to them in the day of their trouble. Those are but hirelings, who seeing the wolf coming do leaue the flock. Woe be vnto those men who abound in the world, to whom shame and condemna­tion doth appertaine. Dauid had experience of this in Absolon his sonne. Amasa his ne­phew, Achitaphel his Counceller.

By this expenence of Dauid let vs learne, Doctr. No con­iunction can stand▪ vnlesse it be in God. that there is no coniunction so strict, if it be not in God which can be able to bind any flesh to vs. For the bonds of nature are very weake, because the ground of them is but fleshly, that is brittle and inconstant. There­fore let vs not trust in flesh and blood. Woe be vnto him who putteth his strength in man. Ier. 17.5.

Next, Trouble trieth our friends. Trouble trieth who are friends. Iob 6.15. [...] They will be vnto thee as a brooke, and as a bro­ken tooth in the day of thy aduersitie. I know the proofe of them; and if thou wilt not trust me, then thou shalt learne by thine owne experience, when thou shalt stand in need of their comfort. They will be as a [Page 36]broken reed, 2. Ki. 18.21 which, howsoeuer it may seem to be a precious staffe, if thou leane vnto, not onely will faile thee, but iniure thee, and pierce thy hand. There are many rarities in the world, which men seeke after, but there is not it well ra [...]er then to find in all thy life a faithfull, A rare thing to find a trustie and faithfull friend. constant and secret friend, whom if thou can find, to keepe him is better then gold. It is written of Alexander, that co­ming to the sepulcher of Achilles, he wept, saying, Plut in vita Alexandri. O foelicem inuenem, qui Homerum laudum suarum depredicatoram, & vnicum fi­delem amicum Patroclum inuenerit: O happy youth, who found such a preacher of his praises as Homer was, and such a faithfull friend as Patroclus. Valerius Maximus ma­keth mention of two, who kept constant kindnesse. Pythias and Damon, of whom the one being adiudged to death on a cer­taine day, the other entered himselfe in his fellow companions place, til he went home to put his affaires in order, who abode vn­till the very last day, and then came: which thing the Tyrant seeing and admiring, par­doned the other, desiring that they would admit him the third of their societie. Should not we be ashamed that are called Christi­ans, that neither loue nor truth can be [Page 37]found amongst vs. We loue for gaine, and we discord for gaine: The hea­thens may condemne Christians, amongst whom loue and truth is rare to be found. Luk 18.18. Mat. 10.36 and therefore those Heathenish people shall condemne vs at the latter day. Now is found to be true that sentence which our Sauiour foretold, that in the latter dayes faith nor loue should not be found in the earth; and loue should wax cold, the father against the son, &c. a mans enemies should be those of his owne house.

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

BEllarmine expoundeth this and all the rest typically of Christ, which may stand, but he omitteth the literall interpre­tation of the person of Dauid, and the com­mon estate of Christs members. The sub­stance of it, is: Seeing my friends furnish me no comfort, but look vpon me a far off, carelesse of me, yet mine enemies are not idle against me, but set themselues by all their engine and labour to destroy me. Whē friēds are slow in helping, foes are most busie. For it commeth often to passe, that when our friends are slow in helping vs, our foes are earnest against vs. Our friends should blush, [Page 38]that the wicked should be more instant a­gainst vs, then they are to maintaine vs. But it is no wonder, since by nature men are more bent and prone to euill, then to do good things. By constraint they do good, but willingly they commit euill.

He describeth his enemies, 1. from their malice: 2. from their meanes to performe it: 3. from their continuance. Their malice in two, they sought his life, and deuised euill things against him. The meanes, meditating and musing euill, and taking counsell. Next, speaking euill; last, doing euil, laying snares by craft (like fowlers) to take my life. Their profit and pastime was to vndo me. The or­der is here inuerted; for meditating pro­perly precedeth speaking, and speaking do­ing: but in the words of the text it is other­wayes; their malice extendeth to the highest degree, they will not be contented to ba­nish him, prison him and reuile him, no­thing can satisfie their thirst but his blood. This is the enuie of the Serpent against the seed of the woman. The Diuell is a murde­rer, and so are his children. The wild beasts do prey vpon the poore sheep, and its blood is sweete to their taste: so are the cruell and bloody Papists of the Iesuitical sect, so much [Page 39]gape for the blood of Christians, that albeit we professe one God, one Christ, Against the cruell ma­lice of Ie­suites. one Bible and Scripture, no bonds can bind them to vs. They will be content rather to agree with Iewes (who denie Christ, to whom Syna­gogues in Rome are not denied by the Pope) or with Turks (with whō they haue often taken assurance, to the preiudice of Christians) yea with the Diuell himselfe, by witchcraft and Necromancie; but there is no agreement betweene them and the sin­cere professors of the Gospell: they paint them as horned diuels; they raise vp Princes to shed their blood vnkindly, and vnnatu­rally to triumph on their owne funerals. Thus the Iesuites, enemies of all Common-weales, powder-blowers of all kingdomes, to be exploded from all Christians, casten in in the end of the world as vials to powre forth Gods anger vpon the inhabitants of the earth. They are onely to haue their name translated from Iesus to Iudas, and so to be named Iudasites.

They deuised euill against him. And what can be euill, if blood and crueltie be not euil against the Creator and creature. If they did it ignorantly, it were tolerable; but ye know they do against their conscience. They think [Page 40]when they slay vs, they do God good ser­uice, as our Sauiour faith; but they are mur­derers. And therefore the Lord open their eyes, that they may see what they do, and their eares may heare Christ saying vnto them, Acts 9.4. Saul, Saul why persecutest thou me?

The second point, is the meanes which they vsed against him; their puposes, their words, and their actions. The last word of the verse, they meditated, is the ground of the rest of their mischiefes. They meditated, they consulted: for wr [...]ngs done rashly, are lesse dangerous, and more excusable, out of a splene and choler; but ad [...]ed euils are more fearfull, and more hardly to be eschu­ed, laying the grounds and pillars of their proceedings vpon some s [...]re [...]uld. But we haue one aduanta [...]e, A comfort to Gods children, that God can disap­point the wickeds counsell. [...] Kin. 5.9. Iob 15.35. Psal. 56.2. Psal. 94.20. that God is present in all their counsels, a [...]d can not onely re­ueale them, but also d [...]ppoint them: as the counsels of the king of Aram. They haue trauelled with vanitie, and brought forth lies and wind for their tr [...]uels. And from the a­bundance of their heart, their mouth spake. What? Vanities, iniquities. Mine enemies would daily swallow me vp; for many sight a­gainst me. Vnrighteousnesse: Hath the throne of iniquitie fellowship with thee? which forgeth [Page 41]wrong for a law. And many other significa­tions, as, labour, sharpnesse, &c. See how this one word comprehendeth many mischifes, which flow from a cruel heart against Gods children. The heart of man is deep, and ex­cogitateth a world of euils, and they busie themselues so about that businesse, that they forget themselues. Yet this is a comfort to vs, that all their speeches, calling vs Diuels, Hugonites, seditious, and what not, are all but vanities, Nota. as they are vaine men who style vs so.

Finally, those their meditations & com­munications, which proceeded from cruell hearts, burst forth in actions which were mi­xed with craft, and so much the more pe­rillous, for they are said to lay snares for him; taking the metaphor from hunters, fowlers or fishers, whose trade is onely to catch birds, beasts and fishes by their en­gines and policie, seeing hardly they can be taken otherwayes. So these bloodie Nim­rods, mightie hunters before the Lord, Gen. 8.9. Psal. 124. those fowlers who lay grins, who lay nets to snare Gods Saints God shall disappoint them. In them, both craft and cruelty are conioyned; Satan more to be fea­red because of his craft, thē cruelty and Satan is not so much to be feared be­ing a Lion, as being a Serpent. Pharaoh said, [Page 42] Let vs worke wisely with them, Exod. 1.10. that is, craftily. Lord keepe thy Church from the policie and craft of hypocrites, more then from their sword and open violence.

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

NOw Dauid declareth his singular man­suetude and meeknesse, against the per­fidie and violence of his enemies, that he became as a deafe and a dumbe man, who vsed no confutations against the sycophan­ties and calumnies of his enemies, but suffe­red patiently.

He answereth them by silence and taci­turnitie, as Christ himselfe did before Pi­lat, Herod and Caiaphas. Mat. 27.12 14. Luk. 23.9. For there is a time to speake to a foole, and a time to be silent. When thy particular is touched, be silent; but when Gods errand is a doing, When fit to speake, when to be silent. then speake. Nihil fortius, nihil egregius, quàm au­dire noxia, & non respondere contraria, saith the Father Cassiod, Nothing more couragi­cus, nothing more excellent, then to heare iniuries, and to make no answer againe. Si­lentium responsi loco, &c. let silence be an an­swer. [Page 43]This is a great victory of a Christian to haue the commandement of his affecti­ons, A great vi­ctory in a Christian to subdue his passions and not to reply to wicked men, nor to reuile those who haue reuiled him; but blessing those who curse him, not answering to them. For by meeting iniurious speeches with like reproches, we shew our impatien­cie, depriue God of his glorie (to whom be­longeth vengeance,) enarme our enemies, giuing them further aduantage, and expose our weaknesse to the ludibrie of the world. Viuendo melius argunitur obtrectatores, quàm loquendo, Slanderers are better checked by our life then our speeches.

Finally, it were better to many that they were dumbe and deafe, Against such as speake in choler. then to speake vn­timely in choler, when they should be silent. For they giue such aduantage to the enemy through their hot and rash speeches, and they stay the Lord to speke for them. So it were better their innocencie should pleade cause, then they should mixe their affecti­ons with the equitie of their cause.

He saith not, he was dumbe and deafe; in the probleme of Aphrodiseus, ‘ [...].’ as in the father of Iohn Baptist, Luk. 1.20. who neither heard, but by signes, nor spoke, the nerues [Page 44]being bound vp by God, which serued both the senses of seeing and speaking. Saint Marke saith, [...], surdus vix loquens, deafe searce speaking. Saint Ierome in Math. 8. thinketh [...] rather to be cal­led deafe then dumbe.

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

A Rep [...]tition of this deafnesse; not that he heard not, but that he seemed not to heare. By the which hee would twice teach vs, how we may dissimulate without sin the opprobries spoken against vs in our owne persons, but we should heare with both our eares the iniurious calumnies spo­ken against God. We can heare too well our owne reproches, but not the Lords; Nota. we close our eares at the d [...]shonorable spee­ches spoken against Gods honour.

And in whose mouth are no reproches. He compareth himselfe to a dumbe and deafe man for two causes. For first he would sig­nifie, that he was so wearied with vaine ca­lumnies, that he could not haue time to speake one word in his owne defence; for [Page 45]why should he make apologies for his equi­tie, to the pertinacious slanderers of his iust cause. Next, he produceth his patience be­fore God, to moue him the more to pitie him. For if we be wronged by men, and beare it patiently, it maketh men to pitie our case the more: much more pitie wil it be with God, who truly can consider our wrongs. If we are silent in our owne cause, then God will pitie vs; Cast thy cause ouer vpon the Lord. but if we take our owne cause in hand, then God will leaue vs. So, if we would haue God to be our patron and speechman, let vs bridle our affections, and not giue loose reines to our sudden pas­sions. If it be possible, as much as in vs is, Rom. 12.18 let vs haue peace with all men.

Certaine it is, that Dauid, if he might haue had place to be heard, was able to maintaine his innocencie; but when he saw he was exempted from all patrocinie, he suf­fered it patiently, expecting the celestiall Iudge For so long as there is a place left be­fore magistrates to a iust defence, then it were a token of an euill conscience or little courage, if a man durst not giue a reason of his iust proceeding; but when all equitie is buried, and no place left to reason, it is bet­ter to be silent then to speake, and so to [Page 46]possesse our soules in patience.

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

IN this verse is contained the reason which moued Dauid, albeit he was tor­mented with so heauie a disease in his bo­die, and the vnkindnesse of his friends, yet he answered not to their calumnies, but suf­fered them all, Why Da­uid did not answer to his rebu­kers. as a dumbe and a deafe man, to wit, because he depended altogether vp­on God. And truly this is the fountaine of true patience, when we trusting in Gods fa­uour, thereby ouercome all the tentations of the world; to which vntill we attaine, we can neuer be setled to endure any assault, neither to bridle our furious motions and perturbations. The want of this repose, ma­keth men rage at their trouble by impatien­cie, vttering the weaknesse of their nature, requiting railing with railing, bitternesse with bitternesse, flesh meeting flesh, and corruption corruption, as one fire mee­ting with another great flame, being far off from Christian modestie, which should be in vs all; when as the Apostle commandeth that a patient mind should be knowne to Phil. 4. [Page 47]all the world. From hence come those recri­minations, brawlings, contentions, decla­ring that yet we are fleshly and not well set­led on God.

Thou wilt heare me. He nourisheth his hope by prayer grounded on true faith in his Lord and Master, his God and Father. He assureth himselfe that God will not re­iect his prayers, but answer them out of his fatherly care. And this is the onely way of perseuerance, when we being instructed in Gods promises, pray earnestly vnto his Maiestie for performance of the same.

Doctrine. Prayer strengthe­neth our faith in Gods pro­mises, and hasteneth him to de­liuer vs. Faith ta­keth hold of things to come.Marke I pray you, that the best meanes by which ye both strengthen your owne faith in Gods promises and prouoke God to hasten your deliuerie, is prayer, by which we should giue the Lord no rest till he de­liuer his owne Israel.

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

My Lord, my God. My is not in the He­brew or Greeke text; but it is his common word of application, as it was Christs, My God, my God. The one is a word of power, the other of loue; not (as Lorinus saith) of [Page 48]science; for then you might inferre vnder it all Gods properties. Learne, that we haue to do with one that hath both, loue as God, and power as Lord. God hath both pow­er and will to helpe vs. Many haue power to help vs, who beare vs but little good will; many haue loue, who want power; but God hath them both, if we depend still vpon him: for whatsoeuer he hath, is ours; and is ready to do vs good when we need. Our God is rich in mercie to all those that call vpon him.

Verse 16. For I said, heare me, lest they re­ioyce ouer me: for when my foote slippeth, they extoll themselues a­gainst me.

HE vseth an argument to moue the Lord to heare him, taken from his enemies insultation ouer him. For the nature of the wicked, Iud. 16.23. The wic­ked insult ouer Gods children. Lam. 1.2. Sa. 1.20. is to insult ouer Gods children, as the Philistims did ouer Samson. Ieremie la­menteth, that the enemies opened their mouth against the citie and nation; and Da­uid feared that Sauls death should be pub­lished in Gath or Askelon; and Micah, Re­ioyce not ouer iue mine enemie. This insulta­tion displeaseth God so much, that he tur­neth [Page 49]backe that euill vpon the insulter. So did the children of Edom crie, Psal. 137.7. Raze it, raze it, to the foundation thereof.

And when my foote slippeth. The wic­ked reioice at the fall of others. 2. King. 18. This is a mark of an euill and diuellish man, who can be glad at the fall of others, euen his enemies, speaking great things, as did Rabsheketh. A­gainst which sort of railers Saint Ierome in­ueyeth mightily: Caninam (saith he) exer­cent facundiam, eloquenter maledicentes, Ne­rones foras, intus Catones: They exerce dog­gish eloquence, without Neroes, within Ca­toes. Which sort of people God will ouer­throw. It seemeth to be the comfort of wicked men (as the same Father saith) to carp at good men, because of the multitude of offenders they suppose the blame of their faults to be lessened, or because by the dispraise of others we would seeme to be praiseworthy. Finally, that there be few which abandon this vice, and seldome are they found who shew their life so vnre­proueable when they reproue another, and therefore this euill is rife; and therefore in many this vice is hot, because it is willingly entertained of all.

Paulinus in the life of Saint Ambrose, sheweth, that when one through sliding [Page 50]had fallen on the earth, Theodolus, then a Notary, and after Bishop of Mutines, laugh­ed at it; to whom Ambrose turned and laid▪ Et tu qui stas, vide ne cadas, And thou who standest, take heed lest thou fall. And shortly after, he that iested at another mans fall, lamented for his owne.

Verse 17. Surely I am readie to halt, and my sorrow is euer before me.

SOme of the interpreters thinke that this verse sheweth his halting of a bile; but it is not very likely, neither is there greater reason then to say the like of Ieremie, who saith, that his enemies intended and awai­ted for his halting. But the sentence is, that like a cripple man without helpe he is like to fall downe. 1. Kin. 18.21. We halt in sin, and often be­tweene two opinions, as the Israelites, where­upon we are forced to halt in our bodies.

And my sorrow is euer before me. The mea­ning is, that he is so strictly vrged, that he can get no relaxation of his euill, being so incurable, except he get a remedie frō God. These would seeme to be the words of an impatient mind; but we must not thinke that a Christian can keep a continual course, [Page 51]but as Iob fell forth in bitter speeches, so the best man in the world may do as much and more. Therefore when men are thus passionate, let vs not cast them off, iudging them to be reprobates.

When he faith, they are euer before him, note the extremitie of his tentation, that he hath no stay of his trouble, but continu­ally pressed therewith. Should not we thank God that deales more mercifully with vs, that notwithstanding of our sins doth not suffer vs to be ouerwhelmed with troubles: for he is faithfull, 1. Cor. 10.13. who will not suffer vs to be tempted aboue that which we are able to beare.

Lorinus here bringeth in Purgatorie, as though Dauid had not had purgatorie of afflictions in this l [...]fe, but had need of ano­ther purgatorie in another life.

Verse 20. They also that rewarded euill for good, are mine ad [...]rsaries, because I [...]o [...]ow goodnesse.

THis is a higher d [...]gree of iniquitie, that not onely they har [...]d him without any cause or wrong done by him to any of them, but also he had prouoked them by his be­nefi [...]s to loue him, and yet they were so di­uellishly disposed, that as Iudas did recom­pence Christ▪ so did they Dauid, repaying him euill for the good things he had be­stowed on them.

Three sorts of spirits 1. naturall.There be three sorts of spirit; a naturall, when a man can do good for good, and euil [Page 55]for euill; which theeues, Pagans, Barbarians, and the very beasts will do. 2. celestia [...]. The second, ce­lestiall, who can do good for euill, to shew their conformitie and obedience to Christ their Master. The third sort are infernall, 3 diabolical possessed by the diuell, who render euill for good▪ who in our dayes abound too much, whom God reserueth to eternall dark­nesse.

Were mine aduersaries; or did calumniate From this commeth the name of the Diuell Satan, an accuser of the brethren. The wicked calumne always Gods children. Gods children haue euer the diuels children set against them to accuse; who if at any time they praise, let vs suspect our selues, lest we haue done any euil, for which they do it. As Antisthenes, when he heard the people praise him, said, Quid (inquit) mali feci? Plutarch. What euil haue I committed.

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

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

THese two verses containe a prayer, wherein he imploreth the help of God by a three-fold repetition [...] euer he feareth desertion; for sinne ingendreth this feare. For if we were cast into the deepest dangers, this will euer comfort vs, if we be assured of the Lords presence; heauen is hell to vs if he be not with vs; Nota. hell is heauen to vs if he be there.

Haste thee to helpe me, O my Lord, my sal­uation. Here is the weaknesse of our nature described, that through our infirmitie we cannot waite the time of Gods deliuerie, which maketh vs to crie hasten. God will come if we patiently attend his coming. But let vs learne patiently to attend his good leisure, assuring our selues that he will come. Come Lord Iesus and deliuer thy Church from all her miseries by thy glorious appea­rance.

O my Lord, my saluation. He attributeth those names to God: Iehouah the name of his essence and loue; Elohim the name sig­nifying [Page 57]his persons and power; Adonai the name of his soueraigntie and greatnesse; to teach vs, that whē we come before him, we may acknowledge what he is in nature and in persons, What is deficient in vs, is suf­ficient, in God. and what our qualities, that our doubtfull faith may be vpholden vnder so many tempestuous assaults, knowing what­soeuer is deficient in vs, is sufficient, in him. Those are as many props, vpon which our faith is builded, that the gates of hell cannot preuaile against vs.

Verse 1. Haue mercie vpon me, O God, ac­cording to thy louing kindnesse: ac­cording to the multitude of thy com­passions put away mine iniquities.

HAue mercie vpon me, O God. The thing he craueth most of God is mercie: for God hath many qualities which are essen­tiall to him, but none of them could do vs [Page 69]any good without his mercie; his power would destroy vs, his wisedome confound vs, his iustice condemne vs, his maiestie affright vs, but all these by it turne to our good.

To beg for mercie is the first word of a supplicant. The first word of the for [...]orne sonne to his father, was, Father, Luk. 15.21. I haue sinned against heauen and against thee. This Christ in his prayer hath taught vs to pray, Math. 6.12 Forgiue vs our sinnes. So in euery prayer we should begin at haue mercie vpon me O God. We sin daily, and vnlesse we offer vp at the doore of the Sanctuarie a sin-offering, we cannot offer an offering of thanksgiuing and the sweete incense of praises. Thus prayed the woman of Canaan, saying, Mat. 19.22. Haue mercie vpon me, comprehending vnder that the cure of her daughter: and the two blind men cried, O Sonne of Dauid haue mercie; Mat. 9.27. as also did many others.

The greatest comfort that Christians haue in their trouble, is, that they haue to do with a mercifull God, and not rigorous, nor one who wil chide with vs continually, Psal. 103.9. but one who is flow to anger, readie to forgiue, whose name is mercie, whose nature is mercifull, who hath promised to be mercifull, who is [Page 70] the Father of mercies. 2. Cor. 1.3. The earth is full of his mercies, they are aboue the heauens and the clouds; his mercy is aboue all his works, extending to a thousand generations, Exo. 20.6. Psal. 100.5 Hos. 6.6. whose mercie endureth for euer. With the Lord is mercie and great redemption. I will haue mercie, and not sacrifire. His mercies are of­ten repeated in the Scriptures, as Psal. 5.6.12.16.17.20.22.23.24. thrice, 25.30. thrise. 32. twise. 35. thrise. 39. twise. 41. thrise. 47.50.50.58. thrise. 60.61.62.63.68. twice. &c. Ioel 2.13. Mica 7.18. M [...]th. 12.7. rich in mercie, [...]. Tim. 1.2. Eph. 2.4. &c. The Apostles salu­tation is Grace, mercie and peace. Since so it is, As a gardē is repleni­shed with flowers, so is the Scriptures with mercie. that this herbe of mercie groweth in eue­ry corner of the garden of holy Scriptures, and all the Prophets and Euangelists by plucking thereof haue nourished them­selues; let vs also in our greatest distresses run vnto it, perswading our selues that God will as soone denie himselfe vnto vs, as he will denie his mercie, if we come with pe­nitent hearts, and beg it with such humility as becometh supplicants, such faith as be­leeuers, such hope and patience as becom­meth the elect; we need not doubt, he is faithfull who hath promised.

The Papists, Bellarmine and Larinus in [Page 71]their translations, Lorinus & Bellarmine adde to the Scriptures. following the Septua­gints, and not Saint Ierome, as they confesse, do adde magnam, great, giuing greater cre­dit to their owne translation, then to S. Ie­rome, who was knowne to haue bin a godly and learned translator, or to the Hebrew ve­ritie. They confesse the Scriptures in the o­riginall language to be the best, and yet do not spare to adde or pare therefrom as pleaseth them; and therefore that curse must fall vpon them in the 22 of the Reuelation, that God will adde all the curses of the law vpon those who adde to the Scripture and the words of this book, and put their name out of the booke of life who diminish any point of them. What need haue they to put in magnam, great, as though the multitude which followeth, did not include the great­nesse.

O God. The person to whom he prayeth, is God. Obiect. Against i [...] ­uocation of Saint [...]. But in regard of his basenesse and vnworthinesse, why doth he not make suite to Abraham, Moses, Samuel, Iob, or some o­ther holy men, onely contenting himselfe with God. For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church, as we haue now of the helpe of [Page 72]our Apostles and Saints. If they had not mind of such Mediators, [...]si [...]. but fled onely to God, I thinke we should follow their foot­steps. When God is deficient, then let vs go to them: and when the Sunne of righteous­nes doth not shine, it is time to light our halfe [...]pennie candles. Paul saith, O foolish Galatians, Gal. 4.3.1. who hath bewitched you? and I say, O foolish Papists, when will you leaue off your folly? If Christs intercession, being God, who knoweth all our necessities, and pitieth them, were not perfect, then we might claime some subsidies; but it is vaine to seeke other [...], when he, hath all; for that doth greatly derogate to his glorie, as I haue spoken in another place.

He vseth the word Elohim, representing the holy Trinitie; He inuo­cateth the whole Tri­nitie. of which some of the an­cients haue this coniecture: because he fai­led against the Fathers omnipotencie, when he abused his regal power in slaying Vriah; against the Sonne, being the wisedome of the Father, vsing deceitfulnesse and fraud in this murder; against the Spirit, when he by his filthinesse abused his holinesse who is the Spirit of sanctification. Therefore (say they) he now prayeth to Elohim. Iudge of this nomination as ye please. Elohim repre­senteth [Page 73]the Trinitie, as Iehouah the vnitie; of both which Saint Augustine in his Confes­sions admonisheth vs: We should (saith he) ne [...]er remember the vnitie of the essence, but we should as soone remember and dis­solue our mind vpon the trinitie of the per­sons; and not so soone thinke vpon the tri­nitie of the persons, but to gather in our minds the vnitie of the nature, which al­beit they be vnspeakable and incomprehen­sible to vs, it is enough that we speake with the Scriptures, beleeue with the Scriptures, and pray at the direction of the Scriptures, whose direction if we follow we cannot erre; in whose paths (as being the vndoub­ted writs of God) if we walke, we cannot fall.

According to thy louing kindnesse. The thing which he reposeth and resteth vpon, Against merits. is not his owne deserts, but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue pretēded good works, it was he. Psal. 16. I giue (saith he) my goodnesse to the Saints. I am companion to all them that feare thee. I wash my hands in innocencie, and compasse thine altar. Looke the 101. Psalme concerning the gouernment of his family and his owne person. Of his vpright life [Page 74]he saith, Iudge me according to my righteous­nes. While he hath to do with men, there was no man more pure in life and religion: but when he hath to do with God, he re­nounceth all, and taketh him to Gods kind­nes and fauour. While we looke downe to the earth, our sight is sharp enough, and we may see far and cleerly; Simil. but when we looke to the Sunne, then our sight is dazled and blinded: so before men we may brag of our vprightnesse and honestie, but when we looke vp to God, we are ashamed of our selues, yea of the least thought of our harts. The Lord of his mercie keep vs from pre­sumption, that we presume not in any good thing we do, seeing that it is Gods worke in vs: let him take the honour of his owne worke, and let vs say with Dauid, Shame belongeth to vs, but glorie to thee. Out best actions are contaminate with such imper­fections and spots, that we haue cause to [...]top our mouthes, and blush, and be asha­med of them, we are conscious of the ma­nifold faults and defects which are in them.

According to the multitude of thy compas­sions put away mine iniquities. He exagge­rateth the weight of his sin, in that it hath [Page 75]need of many mercies; whereby he testifi­eth, that his sinnes were many, passing the number of the heires of his head, and like waters that had gone ouer his head So, Gods mer­cies are more then mans mi­series. ma­ny sinnes require many mercies. Men are greatly terrified at the multitude of their sinnes; but here is a comfort, our God hath multitude of mercies. If our sinnes be in number as the heires of our head, Gods mercies are as the starres of heauen: and a [...] he is an infinite God, so his mercies are in­finite; yea so far are his mercies aboue our sinnes, as he himselfe is aboue vs poore sin­ners.

By this that he seeketh for multitude of mercies, The godly account one sin t [...] be many. he would shew how deeply he was wounded with his manifold sinnes, that one seemed a hundred: where by the con­trary, so long as we are vnder Satans gui­ding, a thousand seeme but one; but if we betake our selues to Gods seruice, one will seeme a thousand.

Againe, we may admire the wonderfull largenesse of the mercies of God, the bredth whereof extends ouer all the world, the height to place vs in heauen, the depth to draw vs from the lower hell, the length be­twixt hell and heauen. O the bredth, length, [Page 76]deepnesse and height of the mercies of ou [...] God, Admire the mercies of God. the multitude of whose compassions neither man nor Angell is able to compre­hend. Why then doest thou despaire thereof O man? though thy sins were neuer so ma­ny, his mercies exceed them; and although thou sinnest▪ seuentie seuen times a day, Mat. 7. he can pardon and forgiue thee.

Thy compassions: the word in the original signifieth an ardent and earnest affection of the heart, compassionating that which it pitieth, as it were the commotion of the bowels (as I noted before,) that his very bowels are moued toward his children, Philem. 12 Luk. 15.20 2. Sa. 18.33 Psal. 103. as Paul writeth to Philemon. This compassion was demonstrate in the father of the prodi­gall sonne, and in Dauid to Absolom, much more in God toward his deare children. Looke what pitie parents haue to their chil­dren, greater hath God towards vs. Are not parents touched at the very heart, when they behold the miseries of their children? yea, would they not hazard their liues and estates, as many times they doe to deliuer them? and will not God be moued towards vs, if we considering his compassion and meeknesse, would but pitie our selues by confessing our iniquities vnto him?

Put away. He borroweth a similitude from Merchants, who haue their debts writ­ten in their account-booke, and at the pai­ment thereof they score out that which be­fore they haue written. Therefore since our sinnes are written with a pen of iron and a point of a diamond, we must pray to God to blot them out, & that the hand-writ may be nailed to the crosse. It is God that put­teth away iniquities, he can remoue them as a cloud. Dan. 9.24. Daniel prophesying of the Mes­siah, saith, Seuentie weekes are determinate vpon thy people and vpon thy holy Citie, to fi­nish the wickednesses, and to seale vp the sinnes, and to reconcile the iniquitie. All our sinnes shall be washed away by the streames of his blood, so that they shall neuer be read, or brought to an account, either in this world or the world to come.

Mine iniquities. He committed iniquitie against Vriah, whom he killed, for which he is so charged in his conscience, being summoned before the bar of Gods iustice, that he can get no rest, vntill he get pardon; and none could giue him pardon and rest in his mind, but God whom he principally offended, in killing and destroying one formed to Gods owne image. So, when we [Page 78]do wrong to men, In wrong­ing our neighbour we do most iniurie to God. let vs not thinke it e­nough if we be reconciled to the partie wronged, but by repentance and an humble confession of our sinnes, let vs seeke to be at one with God, who is the partie whom we do most wrong to.

Verse 2. Wash me throughly from mine iniqui­tie, and c [...]eanse me from my sinne.

HE expresseth by similitudes taken from washing and cleansing, the mercie which he craued in the former verse, that is, Similitudes are much vsed in the Scriptures. remission of his sinnes. Similitudes are very common in the Scriptures, and in the ancient Fathers. The Prophets spake by si­militudes; Christ spake by parables; the E­pistles of the holy Apostles, and Sermons of the Fathers, are full of them. So earthly ob­iects should serue vs to this end, that in them we may see heauenly things: and there is no creature, There is no earthly thing which may not be ap­plied to some spi­rituall vse. which doth not repre­sent to thee the Creator: and if we had spi­rituall eyes, we would apply euery earthly thing to some spirituall vse. The dust teach­eth vs whereof we came, and what we are, euen dust. The grasse admonisheth vs to seeke a dwelling elsewhere; for here we are [Page 79]as grasse, which soone fadeth. The wormes will vs not to be proud, for we are me [...]te prepared for them. The Sunne when it be­ginneth to sh [...]ne, putteth vs in minde to beg for the Sun of righteousnesse to shine in our soules. Euery bird after his kinde praiseth God, so should we. When we be­hold bread, we should remember that of our Sauiour, Labour not for the meate that perisheth. Ioh. 6.27. So God hath set all his creatures to be as so many masters to teach vs our dutie. The Lord sanctifie our sight, that we may looke attentiuely, and consider God in his creatures, and that they may be as steps of a ladder to draw vs vp to him.

Sin maketh man to ap­peare filthy before God Wash me throughly from mine iniquities. There is nothing can make men appeare filthy before God, but onely sinne: as na­turall Philosophers through the light of nature haue bin forced to confesse. And therefore, saith Seneca, Seneca. Si scirem homines ig­noraturos▪ & deos ignoscituros, non peccarem tamen propter peccati vtilitatem: If I knew (saith he) that the gods would pardon me, and men would not see me, yet would I not sin, because of the filthinesse of sin. It blacketh the body with shamefull ignomi­nie, The en [...] of sinne. burdeneth the soule with an euill con­science, [Page 80]disgraceth the gifts of the minde and defaceth them, blotteth them out, ma­keth them stinke, and seeme nothing. Ver­tue in a profane man, is as a gold ring on a swines snout. The vomit of a dog seemeth filthy to vs, and a sow wallowing in the puddle is loathsome, albeit not so in the sight of God; A man pol­luted with sin, of all creatures the most beastly. but more loathsome is a man defiled with blood, whoredome and drun­kennesse, and such like, of all beasts he is the most beastly. Man was in honour, but became a beast; and when he is drunken, he is then inferiour to a beast, which wil drink no more then is necessary, and hauing drank can discerne the right way home. Alas, men now make no end of drunkennesse, they adde drunkennesse to thirst, The euils of drun­kennesse. whereby they weaken their nature, exhaust their money, impouerish their posteritie, become infa­mous to the world, make shipwrack of their conscience, and so destroy bodie, soule, con­science, riches, name, and all. A woman though she were a Princesse, and neuer so gallant a Ladie, if she be knowne to be like Herodias, Psal. 15. she is to be contemned in all god­ly mens eyes, and to be esteemed of as Mordecai esteemed Haman.

Let vs be ashamed of sinne in any, and [Page 81]Blush at our owne filthinesse, because of it. But alas, we are fallen in such a time, when sinners are become shame [...]esse, and women not of the meaner sort, Nota. delight as much to be harlots, and defile their bodies with whoredome, then as honest women to be obedient to their husbands, and keep their bodies holy and cleane vessels.

Sinne is filthy to thinke of it, filthy to sp [...]ake of, filthy to heare of, filthy to do; Sin altoge­ther filthy▪ in a word, there is nothing in it but vile­nesse. What can we see in a botch but filth? in a wound but filth? and looke to sin, no­thing in it but sinne, which is more filthy, then if the filth of all worldly diseases were cont [...]acted in one heape. And therefo [...]e Da­uid seeing his owne filthinesse, craueth as God to be washed therefrom.

He desireth to be washed. No element so fit to wash away filth as water; which ser­ueth for many vses, but especially for that. And as God hath appointed that element to take away our outward vncleannesse, The blood of Christ a fit elemen [...] to wash away sin. so he hath appointed his Sonnes blood to be the onely Iordan to wash and take away the leprosie of our sins. This is the fountain of Dauid for remission of sins. Vnlesse a man be borne againe by the Spirit and water, Ioh. 3.5. he can [Page 82]not come to the kingdome of heauen, which is our regeneration. This was prefigured in the Leuiticall law, when there was frequent washing. The high Priest Aaron himselfe and the rest of the inferiour Priests presu­med not to offer sacrifices till they were wa­shed. The vessels were in the Tabernacle, and the great Sea, for continuall purgations and washings, not onely to prefigurate the fountaine of iustification, by which all those who are consecrated to God must be once washed, but also the Spirit of sanctification, by which they must be sanctified. And he that is once washed, Daily sins haue need of daily purgations hath not need to be washed againe. Yet our feete and affections must be daily washed. We sinne daily, and therefore haue need of daily purgation. We contract daily guiltinesse, for which we are commanded to pray daily, Mat. 6.12. Forgiue vs our sinnes. This is signified by the holy Sacra­ment of Baptisme, wherewith God hath commanded vs to be washed, assuring vs thereby of his fauour, if we beleeue the re­mission of sins, which the Apostle calleth lauacrum regenerationis, Tit. 3.5. the lauer of regene­ration. Those who seeke to be washed by any other meane then this, do as those qui luto lutum purgant, as Erasmus hath in his [Page 83]Adagies, wash one filth by another.

Against he Papists merits. Simil.Those foolish Papists who thinke by their foule merits to cleanse their filthy sins, do as those who hauing their clothes be­rayed by dirt, take dirtie clothes to wipe the former dirt away, whereby they make them filthier then before. Yea, their hypo­crisie and superstition, whereby they thinke to appease Gods wrath, shall double their guiltinesse before God and man.

The word in the originall includeth a multiplication of washing: whereby he ac­knowledgeth a multiplication in sinning; and his earnestnesse, that euery sin may haue some particular assurance of grace. For this is the hungring and thirsting after spirituall graces, that the heart cannot be satisfied till it be filled with them; neither will be content of a bare crust and outward shew of pardon, vnlesse the assurance thereof be doubled.

And cleanse me from my sinne. The second similitude is taken from cleansing; which is respectiue to the Leprosie vnder the Law, Leuit. 13. for which God appointed purgations and cleansings.

Why sin so compared [...] leprosie.Sinne is compared to a leprosie. Frst, be­cause it is hereditarie, being in the blood; so [Page 84]we are conceiued in sin; and the more dan­gerous, because by no naturall meanes it can be helped, but by God alone. Sin is from the descent of our parents, we are concei­ued therein. Who can bring that which is cleane, out of a thing vncleane?

Secondly, as leprosie is ignominious and disgraceth man aboue all other diseases, that men who are infected by the plague, are not so much shunned as those that are le­prous: so sin disgraceth man. The leprosie of Miriam made her to be separated from the campe; Num. 12.14 and the leprosie of Vzza made him to be shut out of the Temple: so sin de­priueth vs of the societie of man & Angels.

Thirdly, Leprosie maketh mens flesh sens­lesse; so sin maketh men insensible of the iudgements of God.

Fourthly, Leprosie is incurable with men, as are the frensie, heresie, & iealousie, God keepeth those cures to himselfe: so sin can be purged by none but by gods owne cun­ning. As Abanah and Pharpar riuers of Da­mascus, 2, Kin. 5.12 were not of force to cure the lepro­sie of Naaman, and leprous might haue di­ed, if according to the Prophets direction he had not washed himselfe in Iordan: so are the merits of men, or holinesse of An­gels, [Page 85]Apostles, yea of the blessed virgin Marie, so much set by by men, vnprofitable to purge vs from our sinnes, onely that blessed blood of Iesus will do the turne, wherein if we be washed, our flesh shall be as the flesh of a childe, euen as though we had neuer sinned.

But to the end thou ma [...]st be assured whether thou art clensed from this leprosie or no, I will giue you some in allible tokens and markes, whereof some are secret and onely knowne to thy selfe, others are seene by others.

The secret marks be these: First▪ if thou art ashamed of those things which thou hast done. Priuate to­kens wher­by thou maist know if thou be washed. Rom. 6.21. Iob 42.6. What profit haue ye of those things (saith the Apostle) whereof now ye are asha­med, and cannot remember them without blushing? [...]f thou abhorrest thy selfe when thou callest them to minde, and repentest with Iob in dust and ashes. Secondly, if thou hast saith in Christs blood, doest desire to be purged by these cleane and cleare waters, not running to others, or digging vnto thy selfe cisternes of rotten waters. Externall notes wherby others may know if thou be washed.

The externall marke, is sanctification of thy person; being washed, thou goest not to defile thee in the puddle. And thy thank­fulnesse [Page 86]to God, 2 Kin. 5.15 as Naaman returned to E­lisha, and not onely offered, a great reward vnto him, but promised to be a worshipper of God all his dayes. Be not like vnto the nine lepers, who outwardly cured, abode in the leprosie of sin, of the two the worst and most dangerous: Luk. 17.17 but with the tenth re­turne to Christ with thankfulnesse. For if thou be vnthankfull to God, and art not diligent and earnest to celebrate praises vn­to him for his mercies, it is an euident to­ken thou art not yet cured.

Finally, thou must go to the Priest, and offer according to the law; receiue the ab­solution frō Gods mouth▪ out of the mouth of his seruants, and shew thy thankfulnesse in obedience to God all thy life.

Verse 3. For I know mine iniquitie, and my sinne is euer before me.

THe first argument which he vsed to moue God to pardon his sins, was ta­ken from God himselfe, and that great mer­cie whereto he is inclined. The next, from his great filthinesse & vncleannesse, whose misery was an obiect of Gods mercie, de­siring God to purge and cleanse him from [Page 87]the same. Now followeth the third argu­ment, taken from [...]is acknowledgement of his sin, and true confession thereof. As though he would say: Lord, I know I haue sinned, I confesse my sin to thee, therefore pardon me. What force, thinke ye, this ar­gument would haue in a guiltie mans mouth, if he came before an earthly Iudge, and would say: I haue committed murder and adulterie, I confesse it? Surely the Iudge would answer, Ex ore tuo te iudico, I iudge thee according to thine owne confession; as Dauid commanded him to be killed, 2. Sa. 1.16. An humble acknow­ledgement of sinne, a good ar­gument to obtain par­don from God. who reported that he had killed Saul. But be­fore the heauenly Tribunall, such an argu­ment hath onely force. There is no meane to acquit vs from Gods iustice, vnlesse we come to him, humbly confessing our sin, and accusing our selues, for then he will pardon and excuse vs. Our condemning of our selues, maketh him to absolue vs: our re­membrance of our sins, maketh him to for­get them; and our repentance bringeth his pardon.

But how cometh it to passe, that thus he lamenteth, Obiect. seeing before Nathan had assu­red him that his sins were forgotten and pardoned? I answer, the godly, Solut. albeit they [Page 88]be perswaded of mercie, yet for the loue they beare to God, they cannot but be dis­pleased with themselues, so often as they re­member how vnhappily they haue offen­ded so gracious a maiestie: The wicked forget the euils which they do, & remember the good which they haue done, if they haue done any; whereas the godly remember alwayes their sins. 1. Cor. 15.9 1. Tim 1.13 but the wicked forget their sins most [...]asi [...]y, and if they haue done any shew of good, they remem­ber it continually. The godly by the con­trary forget their good, and remember their sins, and the euill which they haue done, as the Apostle Paul saith, I am the least of all the Apostles, and not meete to be called an A­postle, because I persecuted the Church. And againe, When before I was a blasphemer, a per­secuter and oppressor, but I was received to mercie. And againe, Christ died for sinners, among whom I am the chiefe. They account themselues the least among the godly, the greatest among sinners. So it is good to vs to nourish a continuall remembrance of our owne sins, that it may humble vs before God, & make God so much the more pitie vs, that he seeth vs vnfainedly displeased with our selues that we haue offen [...]ed him by our many many sin [...].

For I know my sinne. The knowledge of his sin (doubtlesse) came by Gods word out of the mouth of Nathan For albeit by a [Page 89]generall notice hee knew hee had done wrong, and the particular punctions of his conscience forced him to thinke so, yet the true knowledge came neuer vnto him, vntil God said by his Prophet, Thou art the man, So the word of God serueth vs to this vse, that it openeth our blinde eyes to see what is euill in vs. And therefore wo to that peo­ple who haue not the word, and faithfull Preachers, who may let them see their sins. For when they know not sin to be sin, they die in their sins. By the law▪ saith the Apo­stle, is the knowledge of sin: Rom. 7.7. for if the law had not said, Thou shalt not lust, I would not think concupiscence to be sin. Ye may see how great an euill is ignorance, when mens eyes are blinded, whom the god of this world hath blinded in so great a light.

The most part of the world couers their sin, by translating the cause ouer vnto o­thers, as Adam vpon Euah, Euah vpon the Serpent. But the Scripture saith, Gen. 3. Pro. 28.13. He that hi­deth his sin shall not prosper. Non medio [...]re est (saith Ambrose) vt agnoscat peccatum suum vnusquisque: It is not a small thing to eue­ry one to know and acknowledge his sin. So saith Dauid, Delicta quis intelligit, Who vnderstandeth his sin? He who knoweth [Page 90]them, may the sooner auoide them. If any knew a danger, he could easily flie from it, and go by it. Our Sauiour wept, because they knew not the day of their visitation.

That a man may know his sin, it is ne­cessary he be admonished and rebuked; and he who desireth to attaine this knowledge, must be content to receiue rebukes kindly. How to at­taine to an acknow­ledgement of sinne. He must resolue before God to shun the occasions of sin, and such euill companie as allureth him to folly; that he do call to mind what a gracious God he hath offended, what good things he hath lost, how many he hath offended by his example; and to addresse himselfe henceforth to leade a holy and religious life according to Gods word.

The Philosophers thought it most ne­cessary for euery man to know himselfe; and in their precepts had this euer, He who knoweth not him­selfe, can neuer know God Nosce te­ipsum, Know thy selfe. Then much more it becometh a Christian to know himselfe; for otherwise he can neuer know God in any of his properties. For if we know not our sin, how shall we either know Gods iustice pursuing vs, or his mercie pardoning vs. Oh that we knew our selues.

But Satan doth with vs, as the Rauen doth with the Lambe, Simil. it first pulleth forth [Page 91]the eyes, then deuoureth it: first he blin­deth vs, then we follow him. Therefore we should labour vpon our soules, that the darkned eye thereof may be cleare, the dimnesse remoued, Acts 9. the scales which lie vp­on them (as vpon Saint Paul) may fall to the ground; that seeing our selues and our nakednesse, we may craue to be couered; seeing our wounds, we may desire to be cu­red. As also it is the principall part and duty of Pastors to deale in their Sermons with people, that they may see their sins. Sonne of man (saith the Lord to Ezekiel) make knowne to Ierusalem their abhominations. Pastors ought to exhort the people to a sight of their sin. We flatter the people in their sin, and vse conni­uence to their wickednesse. We are afraid, and belike dare not light the candle of the word and bring it to them being lying in darknesse, lest they put forth the candle or smite vs, who by the light thereof let them see their misbehauiour.

And my sinne is euer before me. When Satan doth present his baited hooke of sin to vs, Satans po­licy in pre­senting the greatnes of our sins, af­ter we haue sinned, to vs he neuer letteth vs see the hooke of Gods iudgements but euer the bait of ple [...] ­sure: but when we haue swallowed the baite, he neuer letteth vs see any comfort of Gods mercies, but proposeth to vs a [Page 92]troubled conscience, the flames of Gods wrath, and the terrors of his iudgements; as the Prophet saith, Our iniquities are multi­plied before vs.

And yet we must take heed of the diuels craft, who obscureth from many their sin, so that they can neuer repent, for that which they neuer see or feele. And yet on the o­ther hand, he letteth some see the mountains of their sins, and hugenesse of them, that they see nothing else in God but his iustice, thereby to leade them to despaire, as he did with Iudas. But we must not looke with such fixed eyes vpon our sins, that we lift not vp our eyes to Gods mercie, which is ready to pardon, and to apply to-our heart all the sweete promises which we reade in the Scriptures; so that as feare beareth vs downe, faith may vphold vs that we fall not. They must euer be before vs in this world, and be purged by vnfained repentance, not that our repentance can expiate them, or pacifie Gods wrath, or (as the foolish Pa­pists thinke) that we can do penance for them. For what satisfaction can thy humi­liation do, which is imperfect, to satisfie the wrath of an infinite God? Vnlesse his Son had intervened by his satisfaction, Gods [Page 93]wrath could not haue bin appeased. The more we repent for sin, the more we are eased. The more we remember our sin, and lament for the same, the more ease get we to our affli­cted minds and consciences, and the more sensibly shall we feele the mercie of God pardoning our offences. Therefore we can­not be better exercised then in an humble confession of our sin, and by bitter teares with Peter weepe for our offences; which I pray God the Lord may worke in our hearts, that we may find that blessing vpon vs, which Christ pronounced, Math. 5. Blessed are they who now mourne, for they shall be comforted.

Verse 4. Against thee, against thee only haue I sinned, and done euill in thy sight: that thou maist be iust when thou speakest, and pure when thou iudgest.

THe ancients haue so far differed in ex­pounding this verse, some running forth on Allegories, others on far sought interpretations, that Lorinus the Iesuite numbreth twelue diuers interpretations hereof; of which, The diuers interpreta­tions of this verse. two are most agreeable to the words and meaning of the text. The first expounds it this way: Howsoeuer (say [Page 94]they) Dauid did wrong to Vriah, yet it was hid from all men, and onely knowne to God; and these sins are onely done against God, whereof none is witnesse but he only. And surely albeit we would couer our sins from the sight of the world, there is one witnesse, whose sight we cannot flee.

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

The other, whereto I rather incline, is thus: Albeit (say they) Dauid had offended man, yet it touched him more nigh at the heart the sin he did against God, in break­ing of his law. For so Nathan said vnto him, Why didst thou contemn the word of the Lord, that thou shouldst do euill in his sight? 2. Sa. 12.14 As though Dauid would say: Though all the world would absolue me, this is more then enough to me, that I feele thee my iudge, & my conscience citeth me before thy tribu­nall. Let vs haue our eyes and our senses fixed on God, and not be deceiued with the vaine allurements of men, who either ex­tenuate or conniue and winke at our sins. For God, N [...]t [...]. as he is witnesse to our sins, so is [Page 95]he sole and onely Iudge, Admire the loue of God. who can punish both soule and bodie in hell fire; of whose wrath we should be more afraid, then of all the kings or tyrants of the world. As also we should be sorie that we haue offended so gracious a God, who when he might haue damned vs, yet hath pleased to par­don vs, and taketh no other satisfaction at our hand, but repentance for our sin, and faith in his Son Iesus Christ. Who will not giue vs to our enemies hand to be destroy­ed, but will set vs free from prison, out of his free loue. Therefore O sinner in time be reconciled with thy Iudge, and take no rest till thou haue suretie of his fauour. Say with Dauid, Peccaui, I haue sinned; 2. Sa. 12.13 and God shall say with Nathan, Peccatatua re­missa sunt, thy sins are forgiuen.

Against thee, against thee onely haue I sin­ned, and done euill in thy sight. The ingemina­tion of the word (against thee) signifieth the deepnesse of his feeling and griefe, who is the more wounded, the more he findeth the greatnesse of that maiestie and goodnes whom he hath offended. So it were happie for vs, that we could be deeply moued with a conscience of our sin, that out of the deep places of a contrite heart we might re­double [Page 96]our sighs, which would pierce that fatherly heart if we could shoot vp such ar­rowes to heauen: but we laugh ouer the matter, not remembring that our laughter shall be turned to mourning.

This also serueth to conuince such mis­creant Atheists, who can generally say, God forgiue vs, we are all sinners, as it were ex­cusing their sins, when as they are neuer tou­ched at the heart with a sorrow for them. They feed their foolish humours with a cloake of the multitude that sinneth, quasi patrocinium erroris sit multitudo peccantium, as though the multitude of sinners should be a patrocinie and defence of errors, saith Augustine. Hell is spacious & large enough, hauing all the dimensions, which will con­taine all the diuels and their children, if they were more in number then they are.

That thou maist be iust when thou speakest, and pure when thou iudgest. By this it is cleare, that the iustice of God shineth most in mens soules, and his truth in their lies. As though he would say: Because I haue sinned so grieuously, and haue committed such wickednesse, that thou canst not be blamed of vnrighteousnesse, though thou shouldst punish me most rigorously, for I [Page 97]haue deserued worse then I haue suffered.

But because the Apostle Paul, Rom. 3.4. would seeme to turne this text to another sense, we shall reconcile them easily. A reconc [...] ­liation be­twixt this place and that of Rom. 3 4. For the Apostle seeing the Iewes to bring the testament and couenant of God in stander, as though he had bin the cause of their ru­ine, by casting that vpon themselues, he freeth God of their fall. But Dauid here vin­dicateth Gods iustice, laying all the cause on himselfe. Whereof we gather, that if any euill come to man, the cause of it is to be found in himselfe; we need not cast it on God.

But out of this, that Dauid confesseth God to be iust when he iudgeth, we learne first▪ that God (as Abraham said) is the iust Iudge of the world: Gen. 18.25 and albeit he hath re­serued a generall iudgement after this life, God hath a particular iudgement in this world. as Augustine saith, yet he hath a particular iudgement vpon men in this world, both elect and reprobate; iudicie non s [...]er ma­nifesto, semper tamen iusto, not alwayes by a manifest, yet always by a iust iudgment. He erecteth a tribunall in mens conscience, he summoneth the party, accuseth & cōuicteth him. This iudgment is by his word & Spirit. For euery mans work shalbe manifest as by [Page 98]the fire. For the fire both letteth them see their faults, and burneth vp their drosse. As also he punisheth them in the sight of the world, and in their posteritie, as he did as well to Dauid as to Saul; 2. Sa. 12.10 for he said, that blood should not depart from his house, and so it was. Therefore let not men, al­though the best Christians, thinke to escape the censure of his iustice; yea, what euer he doth, Psal. 143.17 we must say, God is iust in all his works.

Next, he is pure when he iudgeth or tri­eth. We may be assured, God will put men to triall. God will put vs to triall, by affl [...]ction, persecution, sicknesse and pouertie. Then men will be made ma­nifest, the hypocrisie of many will be de­tected. For as the wind is appointed to trie the corne, Simil. the fire to trie the gold, the floods to trie houses builded vpon the rocke and send: so shall the day of the Lords triall dis­cerne those who haue but a shadow of re­ligion, and shall appeare ere it be long, as it is b [...]n already. Alwayes God is pure in his t [...]all, he knoweth the one from the other already, but he will haue men trying and knowing them. Gen. 22.12 Abraham was tried in the slaughter or offering of his son, and his faith was approued; Ionah 2. so was Ionas tried, and Iobs patience, and Peters weaknesse. In all [Page 99]these trials God was pure and free of any iniury done to any of them; for they were knowne to be but men, although Prophets and Apostles. And it is no maruell though at this time in the triall of the Church, Nota. ma­ny be found to be but men, God is not to be blamed, he is pure when he trieth.

And seeing triall is prophecied to be not onely the Church of Philadelphia, Reu. 3.10. 1. Pet. 1.7. but also in all the earth, which is called the houre of tentation, or a time of fiery triall, either by heresies, schismes, or defection from the tru [...]h of God, or by bloodie persecutions of Gods Saints and his Church, (as all Eu­rope hath experience this day;) what shall we do but keepe Gods word, Nota. possesse our soules in patience, suffering the reproches, calumnies, cruell dealings, yea all that the diuell and his children can do to vs. If we be tried by fire, let vs be found gold; if by water, let vs abide in the Arke and in the Apostles boate; let vs be found sure buil­ders vpon the foundation which the Apo­stles laid, euen Christ: 1. Pet. 2. if by the aire and winds, let vs be as wheate and not chaffe. If finally by the earth and earthly allure­ments, let vs be foūd to haue our conuersa­tiō aboue, the time of trial is come already.

We learne also out of this, that in all our trials, whether inward in our conscience, or externall in our bodies, yea though our bo­dies were giuen to the beasts and foules of heauen, In all our trials, ex­ternall or internall, God is pure yet God is pure and without fault. In the best of vs all there is cause why we should be tried.

Verse 5. Behold, I was borne in iniquitie, and in sin hath my mother conceiued me.

THis is the fourth reason, by which he would moue God to forgiue him. That our nature from the very originall is corrupted, from the seminarie and fountain of our conception. For from our mothers wombe, we bring nothing but sinne. And surely we cannot throughly acknowledge our sins, vnlesse we condemne our whole naturall powers and faculties of vnclean­nesse. So the knowledge of this one sinne, bringeth him to the examination of his whole life, Actuāll sins are as streames which pro­ceed from original sin which is the fountaine. till he find nothing in himselfe but sin. For if the fountaine be poisoned, what will the streames be that flow from it. If we would looke backe to our originall sin, we might haue cause the more to la­ment our actual sins, as poisonable streames [Page 101]flowing from such a fountaine.

So soone therefore as our conscience ac­cuseth vs of any one sin, we should call to remembrance the whole course of our life, Let the re­membrāce of one sin put vs in mind of all the sins we haue com­mitted. Simil. that it hath bin nothing else but a conti­nuall sinning against God; that thus the last putting vs in mind of the first, we may not be content to repent and aske pardon for one, but for all. A sick man hauing obtai­ned health, doth remember how long he was sicke, whereby for the present he both considereth his own frailtie, and Gods mer­cie in deliuering him, as also encourageth and inanimateth him in time to come, by remembrance of former mercies obtained. Happie were we if we would begin to re­member our miseries and Gods mercies.

Lorinus the Iesuite to ecce addeth enim, which he confesseth is not in the Hebrew veritie, and that Saint Ierome hath forgot it, yet maintaineth that it is rightly put in, to giue force to the words of his sin. See the Sophist, who granteth the Scriptures, and yet would empaire their credit: as though Gods Spirit were not wise e­nough, and the sense could not hold with­out enim. The like do they in these words, Hoc est corpus meum, they adde enim, and [Page 102]say, Hoc est enim, which is not in the Scrip­tures, and were altogether vngrammaticall. In a word, they alter and change the Scrip­tures as they please, bringing in their enim as a particle of reason, which carieth with it no reason.

Ye see then what the miserable corrup­tion of our nature is, so soone as we take life, Man no sooner be­ginneth to liue, but he beginneth to sinne. Gen. 6.5. we begin to sin. An infant of one day, is not cleane before God. The masse whereof we be formed, is filthy and sinfull; and so much the more filthy, seeing it is possessed with a soule vncleane and polluted. The co­gitation of wans heart is only euill continually. God knoweth our mold. Psa. 103.14 We erre frō the womb. And albeit mariage be a bed vndefiled, Heb. 13.4. by reason of the institution, yet the concupis­cence and lust polluteth the ordinance which is most holy.

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

But it may seeme wonderfull & strange, that children who can neither doe, Obiect. thinke, or speake euill, should be culpable? I an­swer by another question; Solut. Simil. what is the reason that a yong fox new whelped, doth not slay a lamb? is it not because it lacketh strength, [Page 103]and is not come to that maturitie to exe­cute their inclination, which is naturally cruell. So are infants naturally inclined to sin; and therefore so soone as they can think any thing, speake or do any thing, it is euill, as daily experience teacheth vs. Parents should take care to a­mend by good edu­cation that which is deficient in their children by nature. Simil. Originall sin is sin. And there­fore it becometh Christian parents to take paines to amend that which is deficient and imperfect by nature in their children, by art, instruction and correction. That as wilde beasts are tamed by the industrie of men, and barren grounds haue become fruitfull by labouring and manuring; so euil natures may be corrected by good education.

Ye see also out of this, that originall sin is sin, and offen siue to the law of God, and the roote of all others: that the most secret thought of our heart is sufficient to con­demne vs, if God would deale extreamely. Which impugneth that diuellish and erro­nious doctrine of some, who think that the first intentions and thoughts are veniall, if consent come not with them. Our Lord sai­eth, that whosoeuer seeth a woman, and lusteth after her, committeth adulterie, Mat. 5.28. and is as cul­pable before God as if he had sinned with her. But that concludeth not, that the mo­tion is not sinfull, to which such a wicked [Page 104]consent is added; the greater sin cannot ex­cuse the lesser. Therefore we must go with Elizeus to the fountaine, and cast in salt in those rotten and stinking waters, 2. Kin. 2.20 that they being purified, all the streames flowing there from, may be also cured.

This parentall sin, hereditarie, radicall, the leuen of the primitiue corruption, the law of the members, Nota. naturall and generall to all mankind, cannot be taken away, but by the conception and natiuitie of Christ.

But here ariseth a question, how parents, both being Christians and receiued in the couenant, Obiect. can beget sinfull children? I an­swer by a familiar similitude; Solut. Simil. the seed, ye see, when it is sowne, is made as cleane as the art and industrie of man can do, and yet ariseth with a roote, stalke, blade and beard; the cause is not in man, the force lieth in the seed: so in that the parents are puri­fied, they haue it of God; what the childe hath, he hath by nature, which either must be repaired by grace, or he must perish. Adam, Noah, Samuel, Eli, Dauid, &c. al­though they were godly & religious men, yet had naughtie and wicked children; which sheweth vnto vs, that religion and godlinesse cometh not by nature, but by [Page 105]the free grace of God.

I omit those vain & idle questions de origi­nali peccato, Godlinesse cometh not by nature but by grace. which the Papists too curiously propound, and may be very easily answe­red, lest it should breed errors in your mind, which ye neuer dreamed of.

And in sin hath my mother conceiued me. The word iechematin, signifieih properly calefacit, warmed me in her wombe, fed or nourished me, referring it to the action of heating and feeding the childe in the wombe nine moneth. Wherein the great­nes of Gods worke is to be seene, who so miraculously can preserue the infant in such an obscure place, so compassed with the interiour parts. Alwayes euen there in that poore creature there is sin, albeit he be ignorant of it. So he hath a burden when he feeleth it not, and lieth wrapped with all miseries, and thinketh himselfe then to be in a best case; for when he cometh out of the womb, with great paine to his mother, and difficultie to himself, he weepeth poore soule because he is come to sorrow.

Ezekiel maketh mention of a child new borne, whose nauill was not yet cut, Ezech. 16.3.4.5.6. neither salt put in it, nor washed, lying miserably in the pollution of nature; which representeth [Page 106]to vs our naturall filth in sin, that neither are we cutted away by the knife of the Spi­rit from our originall corruption, neither washed by the blood of Christ from our naturall vncleannesse, neither salted by the salt of the word; and if it were not by Gods grace, and care of our spirituall parents that we were helped, we would neuer liue, but die and perish in the filth wherein we haue bin conceiued and borne. Man were vtterly vn­done, if he were not supported by the grace of God. There is no beast which nature hath not taught some meanes to help it self, as some haue naturally skins, or haire and wooll to defend them from in­iuries, we haue none. In a word, man were vndone if he were not supported by the grace of God. We may weepe, we haue no more; and would God we could spiritually crie and mourne, that the Lord hearing our weeping might pitie and helpe vs.

But because so many worthy writers, both ancient and moderne, Papists and Pro­testants, haue written largely of this place, and I must say, Sum minimus omnium, I cease to write any more hereof, lest I should re­peate that which they haue already obser­ued.

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

THis is the fift argument which he vseth perswading God to forgiue him, taken from the sinceritie of his repentance, that it was not counterfeit or dissembled, which is very acceptable to God. Yea in all the actions of religion and parts thereof, there is nothing more pleasing to God then sin­ceritie and vprightnesse. He cannot abide hypocrisie and dissimulation, and to put o­uer with faire words and an outward shew. It is a mocking of God to looke vp with our eyes to the heauens, Hypocrisie in religion is a mock­ing of God to bow with our knees, to felde our hands, to knocke on our breasts, if we want vprightnesse and sound­nes of heart. We must serue God in faith, loue, repentance, humilitie, vnfainedly from our heart, as true Nathaniels, Ioh. 1.47. in whom there is no guile.

The parts of this verse are these: 1. who loueth, Thou. 2. where and what he loueth, truth in the inward affections. 3. the conse­quent following vpon this loue, therefore [Page 108]hast thou taught me wisedome▪ in the secret of mine heart.

Behold. Before he enter to any of these, he vseth the particle of admiration Behold; which he neuer vseth but in some remarka­ble matter, thereby the more to raise vs vp to the contemplation of such great mat­ters to be told, as, Behold how good and how comely a thing it is; Psal. 133.1 brethren to dwell euen to­gether. And, Behold the Lambe of God, that taketh away the sinnes of the world. Ioh. 1.29. And this he doth, that he might moue God, that as he beheld his miserie, being conceiued and borne in sin, so he might behold his sincere and vnfained repentance. And this is the happinesse of man, when God beholds him mourning, as he beheld him sinning. This second sight is as delight some to the Lord, as the first was tedious. So, God seeth all our sins, as he seeth our repentance. Nota. Sin not because he seeth thee, but repent vnfained­ly, that he may take pleasure in b [...]holding thee.

Thou louest. The person who loueth, is God. The Creator becometh a louer of the creature; euen God becometh a louer of his image in him. Doth he then loue? Aboue all things let vs seeke to depend vpon this [Page 109]his lone. In our religion we should trauell to know what he loueth most, Godaboue all things loueth sin­ceritie. what he re­specteth most, what best pleaseth him; for otherwise we lose our time in his seruice: he loueth sinceritie best, and that we should present to him. We enquire what euery man loues best, and we frame our selues to seeke after it: then I beseech you, among the rest, search out what God loueth best, seeke af­ter it, and present it to him; and if there were no other argument to moue vs to sin­ceritie, this may be sufficient, because God loueth it. Loue that which God loueth, hate that which he hateth; loue sinceritie, that he loueth; hate hypocrisie, that he can­not abide.

Truth. By truth is meant sinceritie and vprightnesse in his Maiesties seruice; that we do not glose him by faire words and shewes: he loueth not shadowes but sub­stances, no colours or couerts, but the bo­die it selfe. For he pierceth with his eye to the lowest part of mans heart, and stayeth not vpon the outward picture of man-acti­ons, howsoeuer plausible to man, God loo­keth not as man looketh.

In euery action of religion, let vs remem­ber to keepe sinceritie. Who would desire [Page 110]to be called rich, if he want riches; estee­med valiant, if he haue not strength? and shall we thinke it sufficient to be called re­ligious, Better to be religi­ous, then to be thought religious. and not to be so? Better to be rich, then to be called rich; better to be religi­ous, then to be thought or called religious.

God loueth truth as he hateth all false­hood; for he is truth. Ego sum veritas, via & vita. Ioh. 14.6. He loueth truth in our profession, truth in our ciuill life: truth in our professi­on, is that which he hath commanded in his word; truth in our ciuill life, is that which agreeth with dutie of ciuill conuer­sation, without fraud, deceit or guile, which is different from Gods nature, and resem­bleth the diuell who is a deceiuer.

In the inward affections. It is not a super­ficiall or scroofe-worship which God regar­deth. For Cains sacrifice outwardly was as pleasant as Abels; Gen. 4.4▪ but God looked to their hearts, accepted the one, and reiected the other. God aboue all things craueth the heart: Pro. 2 [...].26 My sonne giue me thine heart. God wil be worshipped in spirit and veritie.

Therefore hast thou taught me wisedome in the secret of mine heart. He amplifieth his sin by this circumstance, that he did it not as an ignorant, but as one who was enlight­ned [Page 111]with knowledge; and besides he had priuate informations and intelligence from God in his heart, and tasted of the heauen­ly doctrine, yea it was rooted and fixed in his heart, yet like a bruite beast he was ca­ried to that filthy lust, and so was inexcu­sable, and suffocated the light of the Spirit which he had receiued. He had informati­ons giuen by God, but he had not grace to follow them, which so much the more made him inexcusable, that he was taught, Christians perish not for want of informatiō, but for contemning the war­nings they get. God must teach [...] and would not obey. So Christians shal not perish for lack of information, but because they do not obey the warnings which they get. This age hath heard many lessons, and God hath manifested his whole will vnto them; but because they obey them not their knowledge shal augment their paines. God he must be our great Doctor and Teacher, we must be Theodidactoi, taught of God. Neither nature, learning, experience, pra­ctise or age can teach vs wisedome, onely Gods word must teach vs.

Nature preuailed among the Philoso­phers, but that neuer led them to God. For all the principles of our faith are contrary to nature, sense and reason. What is more against naturall reason, then these points of [Page 112]our religion: God was made man; a virgin hath borne a childe; a crucified man saued the world; a dead man arose, &c. in these and such we must be taught from aboue by God.

God teach­eth by the ministerie of his wordGod he teacheth by the ministery of his word, which whosoeuer contemneth, re­fuseth the meanes of his saluation; but that ministery will not be sufficient without di­uine inspiration. 1. Cor. 3.6. Paul may plant, Apollo may water, but God giueth the increase.

Bellarmine translateth the Hebrew word (which he granteth signifieth abscondita) in­certa, and so doth Lorinus; those doubting Doctors would haue the mysteries of the Scriptures vncertaine and doubtfull. Nota.

There is great diuersitie of iudgements among men what is true wisedome; These are of the Lord is true wis­dome. Eccles. 1.2. but if ye would enquire at the wisest man that e­uer liued, he will tell you that hauing exa­mined all things vnder heauen, he found all things to be but vanitie and vexation of spirit; and that true wisedom consisted only in the feare of God, and keeping his com­mandements. The feare of the Lord is the in­struction of wisedome; Pro. 15.33 all other wisedome is foolishnesse.

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

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

Purge me with hyssope. There is made men­tion of hyssope, where it was vsed, Three times made mention of hysop. Exo. 12. [...]. in three places: first, in the 12. of Exodus, at the in­stitution of the Passeouer, where the blood of the Lambe was appointed to be sprin­kled vpon the doore cheekes with a bunch of hyssope bound with a scarlet lace. The blood signified Christs blood, the bunch of hyssope the sauing, and the scarlet lace [Page 114]his blood died, which bound the bunch▪ all hauing their spirituall significations. For the blood no doubt signified the blood of that vndefiled Lambe, shed from the begin­ning of the world. The hyssope, the inst [...]u­ment applying his blood by faith. The scar­let lace, the communion of the Saints, who are bound by loue the bond of perfection, and sprinkled with that same blood to the re­mission of sins. And so the blood which washeth faith which applieth, and the lace that coupleth, are all one; Christ by faith and loue receiued to the purgation of all Christians.

The second place, Leuit. 17. is the purga­tion of the Leper, wherein the blood of the sparrow, the bunch of hyssope and the scar­let lace are likewise mentioned, and diffe­reth nothing but in this, in the first was the Lambe, here the Sparrow, which is all one: for euen as the Lamb is among beast [...], so is the Sparrow bate and simple amongst fowles; to which Dauid compar [...]th himself, I am as a sparrow on the house top sitting a­lone: Psal. 102.7. so we must be sprinkled with his blood, which being contemptible to men, was acceptable to God.

The third was, Numb. 19. about the red [Page 115]Cow, which must haue hyssope dipped in the b [...]ood thereof. And Christ is compared to the Cow or fat calfe, which being in so great a price with the Father, was giuen to death for the saluation of our soules.

The hyssope hath many things wherein it representeth Christ very nigh: Wherein hysop re­presenteth Christ. 1. Kin. 43▪ for first it is obseure, humble and abiec [...]; so that Salo­ [...]o [...] is said to haue written of all trees, from the Cedar the highest tree, opposed to the hyssope springing out of the wall, that is to be basest and most common growing a­mongst stones, not standing of mans indu­str [...]e to plant them, as other trees doe. So Chr [...]st in whom we beleeue was contemp­tible, a worme, not a man, despised, Psal. 2 [...] ▪ in him was no beaurie, riches or earthly honours, which maketh men to come in credit and account.

Next▪ the hyssope is bitter and sowre, not pleasant to the drinkers: so the crosse of Christ, by which our affections are mor­tified, is very odious to the flesh, and agreeth not with its taste. His crosse is therefore a stumbling blocke to the Iewes, and folly to the Gentiles.

Thirdly, albeit it be sowre, yet it is most wholesome: so albeit the doctrine of repen­tance [Page 116]be irksome and vnsauory to the flesh yet it is wholesome to the soule. Naturall men esteeme this doctrine to be an enemie to them, Simil. which would slay their corrupti­ons and lusts. Medicine, which at first see­meth bitter, afterward becommeth more comfortable: so the doctrine which is sal­ted with salt and hyssope, is fitter for vs then that which is sweetned with hony; for hony was neuer appointed to be vsed in the Lords sacrifices, but salt omnis victima sale salia­tur.

An obser­uation of Cyvillus concerning hysop. Cyrillus obserueth in the hyssope an hot operation, whereby it sha [...]pneth the grosse humors, and purgeth the concretion of the priuitie; so grace maketh vs feruent in the spirit.

Moreouer, hysop purgeth the lungs, ph [...]i­riasis, rests, The pro­pertie of hysop. Plin. lib. 20. cap. 4. nour [...]sh [...]th the natiue colour of the bodie, killeth filth and vermine grow­ing on man, cureth the bites of serpents, prouoketh appetite, sharpneth the sight, is enemie to seuers; of which it is written,

So grace is hot by charitie, purging by con­trition, spitting forth by confession, seaso­ning the body by temperance, sauing the [Page 117]soule and inward parts by application of Christs blood, which being drunken pur­geth our plurisie and bloodie eyes.

The hysop of Christs blood a medicine for all our corruptiō [...] ▪Then seeing all these diseases are in the soule of man, are we not much beholden to God, who hath made one salue to cure all our sores; the blindnesse of our mind is re­moued by the water of his blood; the foule c [...]r up [...]ions of our heart are euacuate and dissolu [...]d▪ that we spit them fo [...]th; our cold­nes is warmed, our fie [...]y feuers and inflam­mations quenched our spirituall vigour & colour is restored, which we lost by sin.

Wash me, and I shall be whiter then the snow. What meant by washing. He acknowledgeth that none in heauen or earth is able to purge him, but God onely: He hath that fountaine in his owne garden; he will communicate the glorie of our re­demption to none but to himselfe. For by this washing is meant the washing of iusti­fication and remission of sins; that as crea­tion belongeth onely to God, so doth re­demption by Christs blood. Wo to them who leauing the waters of life, go to any o­ther, to seek water out of these rottē cisterns.

Then seeing it is the proper work of God to wash vs, let vs go to the lauer of bap­tisme, that there we may be once washed; [Page 118]and after daily pray, that he may wash our feete by sanctification.

And I shall be whi [...]er then the snow He per­swadeth himselfe of a full purgation by Christs blood. Though I were as blacke as the Moore, yet shall I be white as snow. Nothing can blot out our sinnes but this blood. If we would wash our selues with snow waters, our righteousnesse shall be as a menstruous garment. Esa. 64.6. What is all the righte­ousnesse of man, but an abhomination be­fore God. Yea Christ himselfe if he had b [...]n onely man, could not haue bin able to satis­fie the iustice of an insinite God; he must be God himselfe, and therefore it is called the blood of God.

But how shall we be whiter then snow? Act. 20. [...]ouct. Solut. I answer, our estate is more perfect and [...]u­ [...]er by Christ, then it was by nature in A­dam; forasmuch as we haue our perfection by Christ, which cannot faile or alter; and it is the perfection of God which belong­eth to vs: so that we stand not before God as men, but as gods before God, being co­ [...]ered with his perfect obedience who is our Redeemer, blessed for ouer. So there is no cause why we should feare or despaire, seeing we are cleansed perfectly, if we be­leeue [Page 119]& be sanctified. Let vs put on Christ, whose garment is white as snow. Mar. 17.2. And his Church is made white in him. Who is this that commeth vp white? [...], Cant. 8.5. Apoc. 7.14 And the Bride hath white gar­ments, made white in the Lambes blood.

The proper office of the holy Spirit is to wash vs, and purifie our conscience by Christs blood, lest our filthinesse keepe vs back from accesse to God. And this ye were, saith the Apostle, but ye are washed, 1. Cor. 6.11 ye are sanctified, ye are iustified in the name of the Lord Iesus, and by the Spirit of our God. And againe, speaking of the Church, that he may sanctifie her, purging her by the washing of wa­ter, by the word, Eph. 5.17. that he may make the Church glorious to himself, not hauing spot or wrinkle, or any such thing, but that she may be holy & blamelesse. So, it is the onely worke of God to sanctifie his children & make them clean.

Finally obserue, that iustification and sanctification are vndeuided companions; Doctr. Iustificatiō and sancti­fication go together. whomsoeuer the Lord washeth by the hysop of his Sonnes blood, he also sanctifieth by his Sp [...]rit. Studie therefore to get holinesse, without which none shall see God. [...]et ho­linesse to the Lord be written on your brests. Exo. 28.36 Leuit. 20.7. Holinesse becometh the house of God. Be [Page 120]holy, Many study to attain to knowledg, but not to sanctifica­tion. as I am holy. For what fellowship can the most holy God haue with vncleane and profane people? This miserable age studi­eth to attaine to knowledge, but not to san­ctification. Let Atheists call you what they please, studie you to puritie of li [...]e. A true Christian will make more conscience of an idle word or filthy thought which wil arise in their hearts, Nota. and will correct it more sharply, then those leud miscreants will do for adultery and the worst actions they commit.

Verse 8. Make me to heare ioy and gladnesse, that the bones which thou hast bro­ken may reioyce.

HAuing craued before remission of sins, now he beggeth the fruite which fol­lowes vpon the same, that is, ioy and gladnes, which is one of the fruits of the kingdome of God, and marks of Gods children.

Ioy pro­ceedeth of sorrow.This ioy which he suiteth, must of ne­cessi [...]ie presuppose a sorrow which he had for his sinne. For as repentance can neuer want sorrow, no more can remission want ioy. So that ioy springeth out of the bitter goote of sorrow. And the greater sorrow [Page 121]we haue, the greater shall our ioy be. The deeper thy griefe be, the higher shall thy comfort be.

He doubleth ioy and gladnesse both of soule and bodie; he will not be contented with some one or two consolations, but wil haue them to be multiplied; that as his tri­bulations did increase, so his comforts in Christ Iesus might be enlargod.

As a Christian is the most sorowfull man in the world, Of all men a Christian hath most cause to reioyce. so there is none more glad then he. For the cause of his ioy is greatest: in respect his misery was greatest, his deli­uery greatest, therefore his ioy greatest: from hell and death is he freed, to life in heauen is he brought. What can make men more glad then this, if he will beleeue. No offers can satisfie the minde of a prisoner appointed to death, vnlesse his remission be proclaimed and giuen him: Simil. so all the ioyes in the world will not satisfie a con­science, till he heare that his sins are forgi­uen him. Psal. 4.8. This ioy Dauid compareth with the ioy of worldlings who reioyced in their corne and wine, and saith, that he had more ioy then they had, and more peace of conscience.

This ioy eateth vp all false ioyes that [Page 122]men haue in sinne, True ioy eateth vp false ioyes. Exod. 7.12 as the rod of Aaron did the rods of the Egyptians. For it is not pos­sible that men can haue both ioy in God & godlinesse and in sin; for the one will euer quench the other, as water doth fire.

All other ioyes wil alter, whatsoeuer they be; Nothing can alter this true ioy. but nothing can take this ioy from vs. Not tribulation; we reioyce in the midst of tribulation. Not death; no paine, no ha­tred of men, no persecution, all these rather in crease it. Acts 5.41. We reioyce with the Apostles, that we are thought worthy to suffer for the word of God.

Why do worldlings call vs melancho­lious persons, and too precise, that we can­not do away with an idle word, Ioh. 4.32. let be an idle action; let them say what they please, we say as Christ said to his disciples, he had meate they knew not; so we haue ioy that they know not of. That which is thy ioy, O hypocrite, that is my sorrow. I laugh with Democritus at that, Democritus alwayes laughed, & Heraelitus alwayes weeped Iam. 5.1. for which thou weepest; I weepe with Heraclitus at that, whereat thou laughest. Wo to them that laugh for they shall weepe. Howle ye rich men, saith the A­postle.

Make me to heare. The person frō whom he seeketh this ioy, is God: make me to heare, [Page 123]saith he; whereby he would teach vs, Doctrine Spirituall ioy pro­ceedeth from God. that this ioy cometh onely from God; it is he who is the fountain of ioy and all pleasure, for all good things come from aboue. Na­turall ioyes proceed from a naturall and fleshly fountain, spirituall ioyes spring only from God: so he who seeketh these ioyes beneath, seeketh hot water vnder cold ice. Can any good thing come out of Nazareth? Ioh. 1 46. can any grace come from a gracelesse ground?

The instrument by which he seeketh ioy to be conueyed to him, is the hearing of that word, Thy sinnes are forgiuen thee. There is none other ordinary meanes by which God will worke or euer hath wrought ioy to the troubled heart, then by his word preached by the mouth of his seruants, The word of God is the cause of this ioy. Act. 16.14 and beleeued by Christians. Faith commeth by hearing. God opened the heart of Lydian. He that hath eares to heare, let him heare. I haue giuen eyes, and they do not perceiue, eares to heare, & do not vnderstand, their eares are hea­uie, &c. Preaching of the word is a necessa­ry instrumēt by which spiritual gracesis cō ­veied into our harts. God craueth this oftē in the old & new Testanent, that we should heare his voice. And Dauid confesseth, that [Page 124]God had prepared his eare. Psal. 40. God from hea­uen said, This is my beloued Sonne, in whom I am well pleased, Mat. 3.17. heare him. If then ye giue an obedient eare to Gods word, ye may be assured of this ioy wrought in your hearts, after yee haue beleeued the comfortable promises of saluation in Christs blood.

Against A­theists and Papists lo­thing the word.What thinke ye then of Atheists, who will not heare the word but for fashions sake, calling those too holy who will heare two Sermons on one Sabbath; or of Pa­pists, who will no wayes heare the word, which may be the meanes of their conuer­sion. Wo to the one and to the other. And because they haue refused to heare him, of whom they may receiue comfort and in­struction; therefore the Lord shall refuse to speake to them any longer, vnlesse be­times they repent.

That the bones which thou hast broken may reioyce. The effect which he hopeth to re­ceiue of those glad tidings, is a restitution of his first estate; wherein he found himself wonderfully broken by his sin and afflicti­on, and hopeth to be restored by remission and pardon thereof. Where he speaketh of the bones, he would let vs to vnderstand, that there is no strength of nature able to [Page 125]resist the stroke of Gods iustice. No strēgth in man a­ble to re­sist the stroake of Godsiustice For if he be­gin to fight with vs, we are vnable to resist. The bones are very hard, and the strength of man stands in them; but if God bring the hammer of his wrath, it shall be as iron and steele to crush them in peeces, being but as potters vessels.

God cu­reth none but those whom he hath woun ded. Man woundeth, but hath no care to cure; God woundeth & seeketh to cure. Which thou hast broken. The forme of Gods curing: he first woundeth, and then healeth. He cureth none but those whom his hand hath pierced; and he who woun­deth, can best cure the wound. And in this God differeth from man: for man woun­deth, but hath no care to cure; but when God inflicteth a wound on his children, he hath a present remedy appointed to cure the same. let vs therefore be content to be vn­der his hand, who for sufficient causes cros­sing vs, is euer ready to comfort vs in Iesus Christ.

May reioyce. By this he letteth vs see, what would be the effect of his deliuerie, euen to burst forth in the praises of his God, by his words, by his actions, Let thy de­sire to be deliuered frō trouble be to glo­rifie God. by his writings. Which should teach vs, that in trouble, either spirituall or temporall, we e­uer haue this the principall end for which we desire to be deliuered, that we may [Page 126]praise and glorifie God.

Verse 9. Hide thy face from my sins, and put away all mine iniquities.

NOw he reneweth his former suite of the remission of his sins, shewing now earnestly he desired the same. He is not con­tent once and againe to crie for pardon but many times. For he thought otherwise of his sin, then we do of ours, it touched him at the very heart. In this verse he vseth two similitudes; one, that God would turne a­way his face from his sinnes; next, that he would blot out all his iniquities.

Hide. The first similitude is taken from men, God can­not see sin in his chil­dren. who will hide their face from that which they desire not to see. And it is cer­taine, God is in euery place, and seeth euery thing, but he cannot see the sins of his elect children; for that intervenient righteousnes of Christ will not suffer him to see any fil­thinesse in his children. He seethno iniquitie in Iacob, Ns [...] 23.21. Simil. saith Balaam. For as a red or blue glasse being set before out eyes, what euer we see thorough it, seemeth to be of the colour of the glasse: so God looking tho­rough Christ to vs, all his righteousnesse [Page 127]seemeth to be ours, and we are of his colour.

In the meane time, Vse. let vs not sin because he hideth his face from our sin: for if we abuse the riches of his bountie, we shall ap­peare in our owne colours.

And put away all mine iniquities. The blot­ting away, presupposeth an hand-writ of the law against him, wherein his name was put in the count-booke, which must be scra­ped out, and taken away, which cannot be done away but by the blood of Iesus Christ.

All. Ye see that one sin calleth to mind many thousands: and he is not contented to be acquitted from one, vnlesse he be ac­quitted from all. Call to mind all the sinnes of thy life; be not at quiet till thou gettest a generall pardon for them all, which is to be purchased by Iesus Christ. Be afraid to adde new sinnes to thy old. Pro. 28.19. Ezech. 8.8. Blessed is he that feareth continually. Do as Ezekiel did to the wall of the Temple, dig once, twice, thrice, and trie thine heart; the more thou diggest, the more abominations shalt thou see in that place which should haue bin a Temple to God.

Verse 10. Create in me a cleane heart, O God: and renew a right spirit with­in me.

DAuid hath prayed already for the re­mission of his sinnes, and hath doubled ouer that petition eight times; now he cra­ueth new benefits, of sanctification, of the holy Spirit, of ioy, &c.

In all his peritions he prayeth for spiri­tuall things; he seeketh first the kingdome of God. He prayeth not for the health of his bodie, Those are senslesse of troble, who seeke to be freed of the pain, thogh not recon­ciled to God. God as hee is a great God, be­stoweth great gifts. but for the health of his soule; he craueth not to be rich temporally, but spiri­tually in God. Those are sensuall, who being fallen in trouble, craue no other thing then to be deliuered from their present paine, neuer seeking to be recoueiled to God.

Next, he seeketh great things; for he is a great God, who according to his greatnes can bestow ample gifts, as the Ocean plen­tie of water. It stood not with Alexanders honour to propine Diogenes with a small gift. We bring small vessels to God, a weake faith, although we haue great need; we thinke that hee is not able to giue great things. Our Sauiour Christ could worke no [Page 129]miracles amongh them, Mat. 13.53 2. Kin. 7.17. because of their in­fidelity. The Gentleman on whom the King leaned, died and was troden vnder foot, be­cause he beleeued not the Prophet.

Thirdly, he suiteth importunately; and beggers euer speed best at Gods hand. The Prophet Elizeus reproued King Ioas that he shot onely three arrowes forth of the window; for if he had shot six or 7 times, 2. Kin. 13.19. he might haue v [...]terly subdued the Aramites. Let vs then pray instantly and importu­nately vnto the Lord, and we may be assu­red he will heare vs.

He prayed before for remission of sius, Sanctifica­tion followeth remis­sion. and now he prayeth for the Spirit of sancti­fication, an inseparable companion with the other. For you can neuer be assured that you haue receiued pardon for your sinne past, vnlesse Gods Spirit hath giuen you a care to liue holily in time to come. Shall you be washen euen now, and after pu [...]le your selfe in the mire? Not possible that euer Christ will bestow his blood to wash any, whom he denieth to sanctifie by his holy Spirit.

Create in me a cleane heart, O God. The worker, God; the workmanship, in me; the worke it selfe, create; the subiect, a heart; [Page 130]the qualitie, a cleane heart.

O God. As in the first creation a man is a meere patient, and hath no part of it, but God by the parents worketh it: God must worke our second creation. so God worketh the second creation by his Mini­sters. There is no freewill or preparation to grace, or foreknowing godlinesse, as these hereticall Iesuits do affirme. Work the work thy selfe, and take the praise to thy selfe, O Lord.

Create. A man must be twice borne, be­fore he can enter into heauen. As he is made to the similitude of the first Adam, Man must be twice borne: and his second creation is more excellent then the first. so must he be made to the similitude of the second Adam; and the re-creation or regenera­tion is more excellent then the former. For in the first, man was wrought out of clay; but in the other, God worketh grace out of sin. What harder to worke vpon then the dust? Next, he breathed in the dead bodie a soule; but here he breatheth in the holy Spirit in mans heart. Thirdly, in the crea­tion he made man perfect in all his mem­bers so in the regeneration, all the mem­bers of the body and powers of the soule must be renewed; and if thou be deficient in the one, thou disgracest all the work­manship. Now. If thou hast in thy new birth the [Page 131]eyes of knowledge, and lackest the bowels of mercie, and art maimed of the hands of bountifulnesse; or if thou be dumble and cannot praife God, or deafe and cannot heare his word, thou art not a perfect man. A greater worke in the second birth then in the first. Nota. A greater worke to raise vp a dead man in sin, then to raise Lazarus out of his graue. Blessed are they who are partakers of the first resurrection, for the second death shall haue no power of them. Reformation should begin at the heart. Satan is an vncleane spi­rit. As a flie is bred in filthinesse, and leaueth euer filth behind it; so doth the diuell de­file euery place whereinto he commeth.

Our hearts are as open Tauernes ready to receiue all passengers. Now hauing tried sinne and Satan to be so noisome to vs, we should remoue them, shut the doore of our hearts, harbour them no longer; yea if any vncleane thought arise, let vs not entertaine it, nor consent thereto, lest it bring worse with it.

The subiect vpon which he must work, is the heart, the most noble part, the most secret part, which none can know but God; the seate of all the affections, by which man is ruled and led.

Reforma­tion must begin at the heart.A reformation which beginneth at the members and externall actions, is neither true nor constant. As if a man intending to dresse his garden, and purge it from thistles and such like weeds, would cut off the vp­per part, and leaue the roote, which would spring vp again: so if thou wouldst chastise thy bodie, and let thine heart remaine luxu­rious, it is nothing. The heart is the foun­taine, wherefrom springeth all euill, the root wherefrom all sinne groweth.

He speaketh not of the substance but of the affections and qualities of the heart. No honest man will lodge in a filthy house, Simil. or drinke or eate except the vessell be made cleane; Pro. 4.23. and God cannot abide in a foule swinish heart. Keepe thine heart diligently, saith the Spirit. Gen. 15.7. Since God then wil be thine hearts guest, thou must guard it diligently, that others enter not in, neither leud cogi­tations: but as Abraham chased away the foules from the sacrifice, so we must chase away corrupt and euill cogitations from our soule, as vagabonds should be expelled from the Kings pallace.

The heart in Latin is called cor, Nota. noted by three letters, to signifie (as some thinke) that it is the seate of the Trinitie; and there­fore [Page 133]the pourtraiture of the naturall heart is of three corners, answerable to the same. As a vessell of gold or siluer being through long vse wasted and broken, Simil. is sent to the Goldsmiths to be renewed; so our hearts worne by sinne, must be sent to God, that he may put them in the fire, and cast them in a new mould, and make them vp againe. Alas, that wee are carefull to renew eue­ry thing, clothes, vessels, and all, onely care­lesse to renew our hearts.

Many are carelesse of the best things. Renew a right spirit within me. He dou­bleth his suite concerning his soule, as his principall desire. There are many who desire earnestly at God for earthly things, but few are serious in seeking that best thing, a new soule. Many are careful of the outward man, and carelesse of the hid man of the heart, that inner man.

The spirit is right, when it is set vpon the right obiect, which is God, but when it de­clineth to the world or to sinne, then it is wrong and goeth astray.

Dauid crauing first that he might be pur­ged frō his filthinesse, craueth now strength of God to his spirit, that he may not wan­der againe, but abide constant in the right way of Gods commandements. For we [Page 134]must not onely pray for a renewing grace, As we pray for renew­ing grace, so pray for accompa­nying and following graces. but for an accompanying grace, and a fol­lowing grace to keep vs in the way of Gods obedience. The crooked and broken bac­ked were not admitted to the Priesthood; no more are crooked or peruerse soules meete for Gods kingdome. Trie of what spirit ye are, whether of a right or a croo­ked; trie whether it be of God, or not. Eue­ry mans wayes are right in his owne eyes, but the Lord pondereth the hearts. God must cast downe the old building, and build vp in thee a new building for himselfe, that thou maist be one of the stones of that new Ierusalem, which shall be inhabited by God.

Verse 11. Cast me not away from thy pre­sence, and take not thy holy Spirit from me.

IN this verse he craueth two euils to be a­uerted from him; one, that he be not cast out from Gods presence: the other, that the holy Spirit be not taken from him. God cast off Saul his predecessor, 1. Sa. 16.15 and tooke his holy Spirit from him, and gaue him ouer to be led by an euill spirit; Dauid here cra­ueth at God to be free of those two iudge­ments. [Page 135]The chiefe thing which he seeketh after, is Gods fauour; from which nothing debarreth vs more then sinne. If any Cour­tier for his ouersight were put out of his place (as Pharaohs butler) and out of the Kings sight, Exod. 40.3 would they not thinke hard thereof till they recouer his fauour? Wee haue sinned against God, should we take any rest till we be restored to his fauour? Seek Gods fauour. Should we not be afraid to be exiled and cast forth from his fauorable countenance, in whose presence is fulnesse of ioy? Psal. 16.12.

The face and presence of God is as the Sunne, which in Summer looking fauou­rably on the earth, quickneth all creatures, man, beasts, the earth, whatsoeuer groweth, the fishes of the sea, and the birds of the aire; and by his absence all are discouraged, comfortlesse, and lose their vigour: so while we haue Gods fauour, we are in good case [...] we haue light, heate, comfort, pleasure, and all things; if he hide his face, all things goes wrong; and therefore our Poet saith well,

But do you think that God can cast away his elect child? No verily, God cānot absent him self foreuer totally and final­ly he will not do it, he cannot do it; though [Page 136]we our selues and others beholding our crosses, may esteeme so. The Sun may seeme not to shine, Simil. whē it is cóuered with clouds, although it be shining: so God may seeme to leaue vs, when he crosseth vs, but it is not so. With an euerlasting loue haue I loued thee. He loued his owne who were in the world, to the end he loued them. Ioh. 16.27. The gifts of God are without repentance. Rom. 11.29 Mat. 24.24 False Christs would de­ceiue the very elect, if it were possible. Againe, Christ saith, No man shall take them out of my hands. Rom. 8.30 And Paul, Whom God predestinateth, he calleth, iustifieth and glorifieth; therefore they cannot fall away finally. Which is a­gainst that damnable doctrine of the Pa­pists, Against the Papists, who thinke the elect may be re­probates, which is re­pugnant to the whole Trinitie. Against God. Against Christ. who thinke the elect may be repro­bates. This doctrine is iniurious to the whole Trinitie: for the Father is greatly wronged, in that he is thought to be im­potent or inconstant; who hath ordaned vs before the world to glorie, & that his work could be hindred or altered by any interve­nient fault or sinne in vs, as though he would or could not remoue and pardon it. And our Sauiour getteth no lesse iniury by them, that one of his members can perish, and so he should haue a defectiue body. For if any who once hath bin a member of his [Page 137]mysticall bodie fall away or be cut off, of necessitie his bodie by want of that one member would be disgraced. And the ho­ly Spirit who is the pledge of our adoption, Against the holy Spirit. sealing vp Gods grace in our hearts, and gi­uing vs that full perswasion of Gods pro­mises, causing vs to crie Abba, Father, Rom. 8.15 is greatly wronged, when his work is accoun­ted nothing of, as friuolous, light and vn­certaine. So to speake the truth, the Papists do what in them lieth, to disgrace the holy Trinitie, and aduance Angels and men, in plaine contempt of that glorious Godhead, which we ought so much to aduance in our doctrine and writings. This is a great com­fort to vs, The gra­ces of the Spirit can not be ta­ken away. that the graces of the Spirit which we haue once gotten, cannot be ta­ken away againe. For howsoeuer we do not feele them alike at all times, yet we haue them: sin may take away the feeling of grace, but not the possession thereof. Albeit God be angrie by correcting his best children, yet whom he chastiseth he loueth. Heb. 12.6.

But Dauid saith, Obiect. Psa. 69 [...]0 Blot them out of the booke of life. Solut. It is not to be thought that Dauid supposed they were written in the booke of life, but because they seemed to feare God, and were in the visible Church, [Page 138]but not of her, he prayeth that God would make it knowne, they were neuer written in it. And in praying that the holy Spirit may not be taken from him, he doubteth, yea he standeth in feare of the losse thereof. Blessed is he that feareth continually. He doub­teth, but doth not despaire. The Spirit may be grieued by vs, and so cease to worke in vs good things, or to let vs feele good mo­tions, but he cannot go away; for when he hath brought vs to our selues, and letten vs feele our sins, then he purgeth his dwelling place, and maketh it more meete, to worke in such diuine operations as it pleaseth him to inspire in vs.

Verse 12. Restore to me the ioy of thy salua­tion, and stablish me with thy free Spirit.

IN this 12 verse Dauid craueth another ne­cessary gift and effect flowing from the remission of his sinnes, to wit, the ioy of his conscience. For the kingdome of God standeth not in externall things, [...]om. 14.17 as meate and drinke, but in righteousnes, peace, and ioy in the holy Ghost, saith the Apostle. For being made righteous by Christ, and peace made with [Page 139]God, there ariseth a wonderfull tranquilli­tie in out consciences, from which finally ariseth a ioy vnspeakable. For all the ioyes of the earth could not make vs ioyfull, vn­lesse God were at one with him: neither can all the troubles that can fall vpon our outward man discourage vs, if we find the ioy of God in our hearts.

Nothing spoileth vs of this ioy and plea­sure that we haue in God, but onely sin. Pleasure in sin taketh away our ioy in God. For once delighting in sin, we can haue no plea­sure in Gods seruice; for these two can ne­uer stand together. Therefore we must loath sinne, that we may reioyce in God.

Christians haue ioy and sorrow intermin­gled. 2. Cor. 12.7Next, ye see the estate of a Christian is not alwayes one; ioy and sorrow is inter­mingled: he hath a Summer of ioyes, and a Winter of griefes. Saint Paul had the messenger of Satan to buffet him, that he should not be exalted aboue measure with his great reuelations. After a Christian hath mourned, he will reioyce. He who neuer sorrowed for sinne, will neuer reioyce for grace. He that neuer mourned for the affli­ction, neuer reioyceth for the consolation of Ioseph. Mourne with them that mourne, and reioyce with them that reioyce, saith the Spirit.

The substance and ground of this ioy, is the saluation of God; so God is the mat­ter of it: and this saluation is purchased by God onely. Psal. 3.8. Saluation is the Lords. Where­by he letteth vs see, that the first grace will not do the turne to vs (of initiation,) but we haue need of the second grace of con­firmation, which is the accompanying and perseuering grace.

Stablish me. This stablishing is to make vs sure: whereby he would aduertise vs of our instabilitie and vnsurenesse, if we were not yet supported. Samson was strong in grace; but being left to himselfe he fell. Pe­ter bragged presumptuously in his owne strength, Though all the world would forsake thee, Mat. 26.33 yet I will not; yet being left to himselfe he fell, according as Christ had prophecied, Before the cocke crow twise, thou shall denie me thrise.

Let vs now take heed vnto our selues, the time is come to trie all Christians what is in them, and I feare our weaknesse will ap­peare to the world to our shame and the dishonour of our profession. And I neuer saw any who presumed aboue others of their owne strength, Nota. but they haue proued the weakest souldiers, who by Thrasonicall [Page 141]confidence in their wisedome, holinesse, constancie, and other of their vertues, brag­ged aboue their neighbours, yea contem­ned them, but in the end they proue cow­ards, presuming in pride, and falling with shame.

This is one of the most certaine markes of Gods Spirit, that as he is free in himselfe, so he giueth libertie and freedome to all his children whom he possesseth. For where the Spirit of the Lord is, there is libertie. Where the Spirit of the Lord is, there is libertie. They are not bound with the chaines of sin, they are not bound with mens traditions, but they freely serue God, as the children of the house are free. The Romans were free men; as citizens brag of their freemen, and there is great difference between them and other free men, that they may vse their trades of merchandize without controle­ment; so is a Christian, of all men, the most free. Our Sauiour said to Peter, Who should pay tribute, children or strangers?

But I pray you, is a Christian who brag­geth of the Spirit, Mat. 17.2 [...] Obiect. Solut. free to do what he plea­seth? God forbid; he is onely free to do Gods commandements, and to stand in the libertie which God hath giuen him. He is bound to keep the cōmandements of God, [Page 142]to be free from the traditions and vanities of men. So a man needeth not to brag of the Spirit, that he may say and do what he plea­seth, and alwaies pretend the Spirit and the libertie purchased by Christs blood to euery one of his follies; no, but that libertie hath her owne bounds and circumscripti­ons; for the Spirit giueth vs no more liber­tie, but that which is bound by his word.

No true ioy but in the saluatiō of Christ.The word jasha importeth either Sa­uiour or saluation, as Ier. 3.18. To declare that there is no true ioy but in the saluation by Christ. This ioy Marie had in God her Sauiour, Luk. 1.47. and Iohn in his mothers wombe leaped for ioy, Luk. 1.44. Zach. 5.9. Isa. 60.5. Reioyce daughter Sion. This ioy maketh vs reioyce in tribulation, by the comforter who eateth vp all our sorrowes and perplexities, as fire eateth vp the rust of iron. Other ioyes be but toyes. Quicquid non est in Domino, non tam intus recreat, quam foras: What ioy is not in the Lord, refresh­eth not so much within as without. This is the wine which Salomon commandeth to be giuen to the grieued in heart. Pro. [...]1.6. And surely this ioy is a foretaste of that future ioy which we shall haue in heauen, where there shall be no interchange of ioy with sorow, [Page 143]but a perpetuall ioy, wherein the creature [...]hall reioyce in the Creator, and daily find [...]ew causes of pleasure. Psal. 16.12. At thy right hand is [...]leasure for euermore.

But where he desireth a restauration of this ioy, it is certaine that he once felt and tasted of the sweetnesse of Gods fauour and the life to come; Those who abuse the fauour of God, shall feele the want therof and this sense failing him for a while, he desireth that it may be repai­red and restored to him. And God iustly dealeth this way with men. For when they abuse the time of his gracious visitation, he letteth them feele themselues what they are without him. Therefore he is glad to seeke now with the prodigall sonne, a restitution of the thing losed.

Stablish me. He craueth now the gift of confirmation; as though he would say: Al­beit thou wouldst bestow all the former be­nefits, of remission of my sin, of sanctifica­tion, and ioy proceeding therefrom, yet I am likely to lose them, vnlesse it would please thee to confirme and strengthen me to the end. Therefore he craueth to be sta­blished by the Spirit; and he addeth an epi­thete to that Spirit, calling it his free Spirit.

Our Lord was reproched for his frequen­cie with sinners; they called him a drun­kard, [Page 144]because he dranke with them; Luk. 2.16. and a glutton, because he eated with them. Who would reproue a Physitian which frequen­teth with patients; and who would reproue a Preacher who haunteth and conuerseth with penitents, Simil. not to peruert, but conuert them.

Thy free Spirit. He letteth vs see, that this stabilitie commeth by no other meanes but by the Spirit of God; as oftentimes he doth make mention in this Psalme. The ti­tle which he giueth to the Spirit, is a free Spirit. The Spirit is free in himselfe, neither can he be limited: so those who haue him cannot be bounded by any humane deuice or presumption. The Spirit is free in himselfe. The winde bloweth whi­ther it pleaseth; and shall not the Spirit haue libertie to blow whither he pleaseth. No man seeth the wind, yet it bloweth and o­uerthroweth great houses and trees: and yet they will binde the word of God. This I speake not, that I would wish any to pre­tend the Spirit, and alledge for whatsoeuer thing they say a warrant of the Spirit: thus keeping that libertie to be a pretence and sauegard of their imaginations; as the Ana­baptists say; but there is no warrant for such riot; for the Spirit seeketh nothing [Page 145]but by the word.

Christian libertie is to serue God.Neither can this Christian libertie be a pretence for Atheists, who vnder couert of Christian libertie doe what they please, spend their time in all maner of riot. Our libertie is to serue God, not sinne, from the bondage whereof we are made free.

Verse 13. Then shall I teach thy wayes vnto the wicked, and sinners shall be con­uerted vnto thee.

NOw followeth his promise; 1. that he will be a Preacher: 2. to whom, to the wicked: 3. what shall be the effect of his la­bours, sinners shall be conuerted to God.

Then shall I teach the wicked. He mindeth not to hide his talent, but to put it forth to his masters aduantage. So this is a sure mark of one who hath Gods mercie, that he will not keep it priuate, but publish it, and make it knowne to others. Which is a dutie ne­cessarily craued in vs, Doctrine. Euery Christian should cōmunicat▪ their gift for the profit of the Church. that we should be di­ligent to communicate our gift to the vti­litie of the Church. Worldly men put out their mony for their owne aduantage; and should not spirituall men put forth the Lords gifts for his aduantage?

Dauid a K [...]ing, is not ashamed to be a teacher of repentance and mercie, which he felt himselfe. So, none in all the world should be ashamed of the holy ministerie. None should be ashamed of the holy ministery. 1. Cor. 9.16. Nota. Saint Paul saith, Vae mihi si non praedicauero, Wo be to me if I preach not the Gospell. Those who are ashamed to preach & publish their sins, let them be ashamed to sinne.

Thy wayes. But what is his text he teach­eth, thy wayes, not mens traditions, which can in no wise either assure or pacifie the conscience. Dauid was not so bold, to put in his wayes with Gods wayes. Gods ways are the w [...]yes pre­scribed in his word. Gods wayes are the ways prescribed in his word, which are perfect, iust and holy wayes. But when men will bring in the altar of Damas­cus, opposing it to the true altar, they re­member not that God brought leprosie on the Kings sace, 2. Kin 16.13. till he was expelled out of the Temple. This is a rule to Princes, that they teach the people, and make them to be taught onely the wayes of God; and bring not in mens traditions, and make a mixture of them with the holy Scriptures, which here Dauid shunneth.

But whom teacheth he? The wicked, sin­ners, those who are in the very bonds and hands of the Diuel, these be the proper mat­ter [Page 147]vpon which Gods word worketh. Hy­pocrites set not by such lessons, but poore miserable creatures, who see by the word that they are worthy of hell, then they are touched with a remorse, and would be very glad to go to heauen. So the physicke is lost, which is not bestowed on such as are sen­sible of their owne sores.

And sinners shall be conuerted vnto thee. He perswadeth himselfe that his doctrine shall be effectual, forasmuch as it shal work the conuersion of sinners. The word can doe more then any thing. Esa. 53.1. Rom. 1.16. O the wonderful power of Gods word, that it can do that which all the world could not do. It is the arme of the Lord: To whom is the arme of the Lord reuealed? saith Isaias. It is the power of God to saluation, saith Paul. No doctrine can worke faith in man, but the worke whereto it perswadeth him, not forceth him.

Conuersio presuppo­seth auersiōConuersion presupposeth auersion. The vse of the word is to conuert them that are auerted or peruerted; as the shepheard brin­geth home the wandring sheepe. Which cleerly argueth the necessitie of the word and teachers thereof; so profitable, as with­out which, sinners cannot be conuerted to God: for no other instrument can conuert [Page 148]them; and they cannot conuert themselues.

This teacheth Ministers to be diligent in their calling; if they would shine as starres in heauen, Dan. 12.3. they must labour to conuert sin­ners.

Verse 14. Deliuer me from blood, O God, which art the God of my saluation: and my tongue shall sing ioyfully of thy righteousnesse.

HAuing before so often begged pardon for all his sinnes in generall; he now particularly confesseth which of all his sins grieued him most, The shed­ding of in­nocēt blud Dauids greatest sin which he setteth downe to be innocent blood, and therefore he cra­ueth to be deliuered from the burden of it, from the terrors of an accusing conscience, the cries which it sendeth vp to God.

This verse hath a petition and a promise. In the petition two things: 1. of whom he beggeth this petition: 2. what he seeketh to be deliuered, from blood.

O God, the God of my saluation. His dou­bling and repeating the name of God, shew­eth vnto vs, that he taketh hold on God with both his hands; and it declareth his vehemencie and earnestnesse in his suite at [Page 149]God, that he might be deliuered from that blood. And all his suites he directeth onely to God. Foolish Papists, God helpe you.

When he calleth him the God of his sal­uation, he cleerly sheweth to vs, that he hath no saluation either of his body or soule, but onely of God, who will not giue his glory either to man or Angell.

When he saith, My saluation, he applieth saluation to himself, and doth not imply and infold his saluation in generalitie, thinking it presumption to certifie himselfe of his saluation, (as the Papists say.) For what comfort can we haue in life or death, We can haue no comfort vnles we be perswaded of Gods mercie. Dauids pe­tition. if we be not perswaded of Gods mercie and fa­uour: not that we presume of our merit, but perswading vs of his maiesties constan­cie and truth.

Deliuer me from blood. His petition is to be deliuered from blood [...], both from the guiltinesse which he had contracted by his murder, as from the terrors of his consci­ence, as also from the punishment threatned by Nathan, that blood should neuer depart from his house; 2. Sa. 12.10 and finally from future blood, y ^t he neuer fell into it again: as God deliuered him from the blood of Nabal by Abigail. And this is a great deliuery, 1. Sa. 25.33 that we [Page 150]do not euil; as we ate commanded to pray, Deliuer vs from euil, Mat. 6.11. that we commit no sin; and when we haue done euill, it is a great deliuerance when God freeth vs of the guilt of it, the condigne punishment. But our greatest comfort is, when we are kept from doing of it, as Ioseph and Susanna; and it is Gods greatest honour when we are deliue­red from the punishment which we haue deserued for committing such euils.

From blood. He both committed adulte­ry and murder; but he is more touched for the one then for the other. Adultery is euil because it defileth and defaceth Gods image in man; Murder worse then adultery. but murder destroyeth his image. And there is no sinne more odious in the sight of God then blood: for which cause he banished Cain from his presence; Gen. 4.14. Gen. 6.5. he de­stroyed the first world, which was full of crueltie; he remoued Saul from his king­dome, 2. Sa. 21.1. who slue the Priests and the Gibeo­nites; he remoued the Crowne from the house of Ahab and dogs licked his blood. 1. Is [...]. 22.38

Kings should pray with Dauid, to keepe them frō the blood of innocents; for blood shall be in their house. Nota. And often those who liue in blood, die in blood, and make a bloodie testament; according to that [Page 151]of the Poet:

The word in the originall is bloods, in the plurall number. Why called bloods in the plurall number. For such is the atrocitie of that sin, that one is weightier then a thou­sand weights of Lead. So soon as it is shed, so soone doth it defile the shedder, as the purple dieth the cloth. It seemeth well co­loured when it is shed, but within a litle time it becometh so thicke and black, that a man would abhorre to behold it; therefore it is called bloods. Leu. 7.27. The Lord in the Leuiticall law forbad his people to eare any flesh with the blood; Nota. that the detestation of beasts blood might make them so much the more to ab­horre the blood of man, wherein his life standeth. Blood hath a crie: Gen. 4.10. Gen. 4 10. The voice of thy brothers blood crieth. Who so shedeth mans blood, his blood shall be shed, which is either by the iustice, or by reuenge and repaiment. The auengers of blood are admitted by the law.

Now mens hands are full and foule with blood. The earth is drunken with blood. In her wings there is found blood. Polluted with blood. Lam. 4.14. Bull of blood, Ezek. 9.9.22.2.23.27. Blood hath touched blood. [Page 152]Hos. 4.2. Ioel complaineth of them, Ioel 3.19. Mica 7.2. Nah. 3.1. Hab. 2.12. Mat. 23.35 that they shed innocent blood. Micah, Nahum, and Habakuk, pronounce a woe to them that shed innocent blood. And Christ brin­geth together all the blood shed from Abel to Zechariah. Mat. 27.8. The Iewes bought Aceldema, a field of blood. Reu. 8.8. Their feete are swift to shed blood The third part of the sea shal be blood. God will reuenge the blood of the Saints. Innocent blood is, hath bin, & shal be shed So I see from the beginning of the world to the end thereof, innocent blood hath e­uer bin, is, and shall be shed, but namely the blood of Gods dearest children.

Let vs then thinke it no vncouth thing, when we see innocent blood shed so abun­dantly, that the streets of Ierusalem are fil­led, and like to be more filled with the blood of Gods Saints.

And my tongue shall sing ioyfully of thy righteousnesse. He promiseth to be thankful vnto God: for it becometh righteous men to be thankfull. Psal. 33.1. Sinne tooke away the vse of his tongue, now grace restoreth it.

The tongue is a noble instrument, and as it were a bell hanging in a high place. It is a shame it should not be occup [...]ed in soun­ding; [Page 153]and much more shame that it should be ill occupied in sounding euill things. It is best vsed when it soundeth Gods prai­ses, who formed it. Nota. The tong is best vsed when it praiseth God. Simil. As the golden bell of Aarons garment sounded, so should our tongues sound Gods praises, if we be his Priests.

This condemneth two sorts of persons; one, Those are to be con­demned who do not speake for God. who neuer speake any thing to Gods honor, thinking they are well discharged when they do not openly blaspheme, or speak vilde speeches out of the filthy groues of a polluted heart, although they heare o­thers, and cannot open their mouthes to rebuke them, being ashamed to speake for the Lord, and glorifie him by maintenance of his truth.

Those are to be con­demned who speake against God. Mat. 12.36The other sort is more to be condemned, who open their mouth daily to lies, blas­phemies slanders. But be assured, that if for euery idle word we are to be countable, much more for euery wicked speech we shall be answerable to God at the last day.

Shall sing ioyfully. He is not content to say, shall speake. For the more vehement in­tention of the minde kindled vp with ioy, maketh the tongue to burst out in Psalmes, hymnes and spiritual songs, to stirre vp thy [Page 154]selfe, and prouoke others with greater de­light and pleasure to praise God.

This sweete singer of Israel answereth to his name, when he singeth sweete songs and ballads to the praise of our sweet God. Against those that sing pro­fane balads So much in this are those to be condem­ned, who sing profane baudie songs, to the dishonour of God, and offence of his Church.

Of thy righteousnesse, that is, not of his iu­stice in punishing him, but of his righteous­nes in couering his iniquitie. For which Christ is called, God our righteousnesse. So he would be vnrighteous and denie him­selfe, if he should denie vs mercie: so sure is our saluation, which is our great comfort. We must praise God for all his benefits, whereof we are lesse then the least; and if for the smallest, much more for the greatest, euen that worke of our redemption by Christ, that he is made our righteousnesse to saue vs, when we had nothing of our selues, and knew not our danger, he prepa­red a salue for vs before we were wounded, and the remedie before our danger. If we were sicke, and had receiued health; poore, and were relieued, would we not thanke God, and thinke our selues obliged to him, [Page 155]as we are: Nota. The grea­test benefits deserue the greatest praises. but seeing he hath deliuered vs [...]rom our sins, and from hell, haue we not [...]he greater cause to be thankfull; for the greatest benesits deserue the greatest praises.

Verse 15. Open thou my lips, O Lord, and my mouth shall shew forth thy praise.

HE promised in the former verse to sing ioyfully of Gods righteousnesse; now he bethinketh himselfe that this is not in his owne power, but it must come from God. That as his faith and repentance was of him, so his thankfulnesse must also pro­ceed from him. There is no temporall or spirituall gift which doth not come from God. Phil. 2.13. So there is no temporall or spirituall gift, which doth not come from God. He worketh in vs velle & perficere, to will and to do.

The tongue was consecrated before to God; now he presenteth his lips, another instrument; and at last the mouth it selfe, which containeth both. Seeing God hath giuen to euery member the owne facultie and power, Euery mē ­ber should sound Gods praises. it is good reason it should be vied to his glorie. God hath giuen thee a tongue, mouth and lips, for no other end but to proclaime his praises. And cursed is that man (if he repent not) who soundeth [Page 158]any thing with his tongue, but Gods ho­nour.

We see further, that we are all close and bound vp by nature, except the God of na­ture enlarge our hearts with his loue, and fit our mouthes with his praises; God hath the key of his lips; he can make infants and sucklings proclaime his praises; Psal. 8.2. Nū. 22.28. In Soliloq. yea he can open the mouth of Balaams asse to vtter his praise. Augustine thinketh non posse laudare Deum sine ipso, qui non ipsum habeat, qui se adiuuet, that God cannot be praised with­out himselfe, he who hath not him to helpe them.

Moreouer obserue, Doctr. Sorow for sinne will break open the dumbe mouth to speake for Gods mer­cie. Simil. how sorrow for sin will breake forth the dumbe mouth to speake for Gods mercie. I reade of Croesus his sonne, who seeing a traitor going about to murder his father, though before he was alwayes dumbe, began to speake and crie pitifully: why should not we when we see that God is wounded with our sinnes, once at last begin to crie.

Obiect. But there ariseth here a question, whe­ther by our praises Gods name may be more amplified? Solut. I answer with that wor­thy seruant of God, M. Robert Rollock a ho­ly man writing on this Psalme, Deum in se esse [Page 159]perfectissimum, that God is most perfect [...]n himselfe, without the worke of any crea­ [...]ure. The Father glorifying the Sonne, and [...]he Sonne the Father, the Father and Son the holy Spirit, the holy Spirit the Father & the Sonne. But yet will be glorified by the creature. Because he is iust, his righteousnes craueth, that the creature should acknow­ledge the Creator, whose felicitie standeth in this, that he should reuerence his Maker with all dutifull seruice; he craueth it more for our weale, then for himselfe. Thinke ye that God can be either worse or better for our praises; but we our selues are then best, when we haue grace to praise him.

Philip finding Nicanor detracting him, Plut. relieued him from his necessitie, and then he began to praise him; wherefore he said, Videtis esse in nostra potestate & bene & male audire: Ye see it is in our power both to be well and euill thought of. But God is not so, he careth not for our praises, and our obloquies do not touch him; he is so farre from the one and the other. We can neither augment nor impaire his dignitie, speake what we will or please, wee may doe our selues euill, him we cannot offend.

Sinne taketh away the benefit of our [Page 158]tongue, Sin maketh a man dūb that he can not praise God. that we become dumb, and cannot praise God, till he forgiue vs our sinnes, and then we shall speak; and although we would speake, God thinketh nothing of our spee­ches, vntill we be reconciled to him. What hast thou to do to declare mine ordinances, Psal. 50.16 and to take my name in thy mouth, seeing thou ha­test to be reformed? But wo to the tongue, mouth and lips, which are not employed in the seruice of God that made them, to proclaime his praises: and double woe to them who employ them to his dishonour; for they shall say, would God they had bin rather dumbe, Nota. and could haue spoken no­thing, then to haue spoken to the dishonour of that Maiestie which made them.

Verse 16. For thou defirest no sacrifice, though I would giue it: thou delightst not in burnt offering.

NOw toward the end of the Psalme he is bursting forth in thankfulnesse, set­ting downe the sacrifice which the Lord would not haue, to wit, externall sacrifices; and declaring that which he would haue, a contrite heart. Sacrifices of olde compre­hended all Gods worship. For the burnt [Page 159]offerings and sinne offerings represented Christs blood. The thanksgiuing offerings, The vse of the legall sacrifices. peace offerings, the incense, the thankful­nes of the Saints for his benefits; and what of all these, he was wearied with them, when they were not mixed with faith and repen­tence. Nazianzen saith, ‘ Vna Dei est purùm gratissima victima pectus.’

Then if God delight not in sacrifices which were commanded by himselfe, Nota. what careth he for trifles inuented by men, of which he can haue no pleasure. His delight is not in outward sacrifices at any time, if they be alone. I will haue mercie (saith he) not sacrifice; Hos. 6.6. much lesse doth he respect the sacrifice of the Masse, hauing no warrant in his word; neither yet of our prayers and praises, when we do but pretend religion, not serue God vnfainedly. Away with all our offerings, if we offer not to him that which he craueth chiefly, to wit, a penitent heart.

Lorinus obserueth well, Sacrificia non operari per se peccatorum remissionem posse, sed tantum represent are & praefiugare sacrificium illud vnicum redemptoris: that is, that the sa­crifices of old could not worke by them­selues remission of sinnes, but onely did [Page 160]represent and prefigure the onely sacrifice of our Redeemer. Then, as he saith truly, their sacrifices ex opere operato, by the exter­nal working of them, cannot giue remission of sins. What reason then hath he to affirme that the Sacrament of the new Testament conferreth grace by the very externall gi­uing thereof; Lorinus a­gainst him. selfe. seeing that same thing was prefigurated by their sacrifices which is re­presented by our Sacraments, that is, Christs blood both in Baptisme and in the Lords Supper.

Verse 17. The sacrifices of the Lord are a contrite spirit: a contrite and bro­ken heart, O God, thou wilt not despise.

WHen he hath remoued that which God misliked and refused; now he placeth that which God liketh and recei­ueth, that is, the sacrifice of a contrite spirit. In the plurall number called sacrifices, that is this one for all.

A broken heart, is such a heart which is humbled through a sight and sense of sin. What a broken heart is. For it is needfull, that as we haue worne our heart by sinne, so our heart should be [Page 161]worne againe by repentance and sorrow for sinne, and that we should take paines to subdue our hearts and all the thoughts thereof, and bring them captiue to Gods obedience.

That is that poore spirit of which Mat­thew speaketh, Mat. 5.3. Esa. 66.2. & Isaias speaketh of the spirit that trembleth at Gods word. Why sacri­fices in the plurall number. This caused Dauid to put the word sacrifices in the plu­rall number, that he might expresse the bet­ter, that one contrite heart which is the sa­crifice of repentance alone suffiseth for all legall sacrifices. If he had said that a con­trite heart, is a sweet smelling sacrifice, they might haue excepted y ^e so are many others, as the papists do mixe their works with the grace of God. But Dauid excludeth pur­possie all sacrifices, and sheweth, that what euer sacrifices God respecteth are compre­hended vnder a penitent heart, beleeuing in Christs bloud, and seeking mercie for the same.

This sort of people are called mourners in Sion, who mourne to God for their owne sinnes, and the sinnes of the people, who powre out their heart with their teares to God, who doe lament for the affliction of Ioseph. Oh, what cause haue we to la­ment [Page 162]this day for our sinnes, and to breake our hearts for the persecution of the Church in euery place. Let our feasting be turned into fasting, our laughter in teares. Mourne with Ieremiah for the desolation of Sion. Nota.

A contrite and broken heart thou wilt not despise. Here he encourageth the penitent sinner; who may be affraied to appeare be­fore the Tribunall of God, in regard of the conscience of his sinne, and be feared that God will not accept him, howsoeuer he be humbled. Him here he encourageth, God will not despise a troubled heart, yea rather he will like it and manifest his skill in hea­ling and comforting it. God liketh a troubled heart. To which agree all those places in Isaias which comfort the Church, those sweet inuitations of Christ to the laden and wearie, to come vnto him, and to those that were athirst, and he that calleth vpon vs, will not reiect and cast vs away.

The Lord is nigh to them that be of a con­trite spirit. Psal. 144.8. Who speake to him in the bitternesse of their soule. Iob. 10.1. Crying like the Dragon or Ostrich. Mich. 1.8. Who cry wonderfull being ouercom­ed by the Elephants. As Saint Ierome saieth, [Page 163]who slay their affections, and offer them as a sacrifice to God, as the Magdalen, Peter, other Saints, who forsake their former lusts, and say with a certaine young man, who being temped by an harlot, and see­ming to be ignorant who she was, she said ego sum, it is I, he answered, ego non sum, it is not I, for he was conuerted by repen­tance.

If thou would preuaile with God, Pro. 23.26. giue him thine whole heart, if thou doe any thing for God doe it with thine heart, 2. Chro. 31 21 seeke him with thine whole heart, loue him, feare him, pray to him, turne to him, Deut. 4.29 obey him with thine whole heart. Deut. 10.12. Rom. 6.17. Ier. 32.40. Ioel. 2.12. Psal. 119.145. Their heart is deuided saith the Lord of hoste, now shall they perish. Hos. 10.2. God is one and vndeuided, and craueth an heart, one, and whole in affection, and rent onely by de­iection, nothing can breake God but a b [...]o­ken heart. The string can bow the bowe, the fire can temper and molifie the steele, the goates bloud the adamant, and the heart contrite can moue God saith Mantuan in these verses.

Finallie, obserue that albeit repentance doth make a contrite heart, and as I said be­fore we should take such paine on our con­trition, that we should not let any thought of our heart escape vnrepented & mourned for, yet, the onely hammer which must burst our soules is the word of God, The word of God bruseth the heart. Simil. which bruseth the rockes of a stonie heart, and maketh an heart of flesh. And as out of rags being brused is brought forth fine paper, so is a troubled heart brused with sorrow for sin turned into a gratious subiect, wherein­to God may worke and write his law. And as the poole of Bethsaida being troubled, Ioh. 5.4. brought health to mens bodies: so doth the conscience afflicted by God, bring cer­taine health and saluation to soule and bo­dy. Saint Ambrose sayeth that repentance is so difficult and hard a matter, that he hath oftner found mo who liued innocently, then who did truely repent. It is written of Augustine, that he caused the psalmes of repentance to be put on the wall ouer aga­inst him, before he died, and reaped aboun­dantly reading them ten daies; at which time none came to him but either the phi­sitians or his refreshment. Seeing there­fore God liketh this sacrifice of a contrite [Page 165]heart, without which none other thing will please him, let vs take the bests of our affections, seperate them from their olde pleasures to God, bind them by the coards of the word, lay them downe at his feete, and slay them, and that sacrifice shall please him, offer thy selfe a liuing sacrifice and be assured God will accept of thee; and neuer reiect thee not thine offering, other sacri­fices die being offered, Nota. but we by offering our selues to God yet liue.

Verse. 18. Be fauourable vnto Zion for thy good pleasure: build the walles of Ierusalem.

HE hath prayed for mercie to himselfe, now he praieth for the Church, which he hath offended by his sinne, and vpon which he had brought such euills, that it would please God to be mercifull to her, build vp her walles, and repaire her ruines.

No man can truely pray for himselfe vnles he pray for the church.No man can truely pray for himselfe, vnlesse he pray for the Church also; as Da­uid doth in many Psalmes. If a man be a sensible member of the body, it is not pos­sible but the euills which befall to any one member (let be all) touch not him to the [Page 166]heart, as it were done to himselfe.

In this verse are three things contained, first, for whom he prayeth, for Sion and Ie­rusalem, secondly, what he suiteth, Gods fa­uour, thirdly, out of what ground, for thy good pleasure. But before we enter to any of these particulars, we haue some generalls necessarely to be marked.

The chiefe care of princes should be for the Church.First, that the chiefe care of Princes should be the weale of the Church.

The Church is as the heart in the body▪ which being troubled, of necessitie the bo­dy must be in danger: if ye loue your head keepe your hear. The Church is as the heart. The Church nurisheth the heart bloud of Christ in her bosome, the res [...] of the members haue also their owne of fices, but she hath the chiefest office, being the most noble part; and who should maintaine her more, then the head, wh [...] hath all the sences infixed therein, an [...] from which all the members, sinewes an [...] veines take their life. And what greater ho­nour can they haue, then to be nursin [...] fathers of the Church. If a king concredi [...] his child and his first borne to be nourishe [...] by any of his subiects, may not that subie [...] thinke he hath gotten great honour, Simil. an [...] may expect for his trauell great commod [...] ­tie: [Page 167]and when a king hath receiued Gods first borne (for Israel is his first borne) in his custodie, may he not thinke he hath gotten great glorie; and if he neglect his first borne, shall he not receiue great infa­mie. Those who are greatest officers in a kingdome, as Chancelour, Chamberlane, President, Secretarie, and men of estate, are in greatest estimation and credite; and shall not great men thinke they are greatlie obli­ged to God, who hath made them admini­strators of his kingdome, whose standing is the weale of the Church, the principall e­state of their Common-weale; if it stand, then they stand; if it fall, they fall, for their subiects obey them more for con­science, then for any terrour or feare of their lawes.

Then it is best for them to be religious, and to propagate holie religion, for their owne standing.

The Ro­mans wrought more by religion then the sword.The auncient Romans, Lacedemonians & Athenians were most carefull of religion, because they affirmed that they wrought more by deuotion, then they were able to doe by the sword. This was their good po­ [...]icie, as Plutarch amplie reciteth in his Historie.

Then when Princes innade religion, and draw the people to atheisme, see if they be not gratest enemies to themselues, to their estate and posteritie. The Turke and other polititions may giue Christian princes suffi­cient proofes of this my assertion, as also if examples of Dauid, Solomon, Iosias, Eze­chia, Constantine, Let prin­ces follow Dauids ex­ample. Theodosius, may moue them, whose posteritie hath brought eter­nall renowne vnto them, and if not, let Iulian affray them, and wicked princes like vnto him.

The care of religion a princes chiefest safeguard.The care of religion, and to be a religi­ous prince, is the greatest safeguard to a prince. For religion hath Gods maintain­nance; and God hath shewen his mightie hand for Ezechia against Senacherib, and for Dauid against all his enemies; for Queen Elizabeth who died in peace notwithstan­ding all the maginations of her enemies; and for our dread Soueraigne Lord King Iames, against all the horrible and mon­strous designes of his enemies. Princes re­ligious bring wealth to their sub­iects. 1. King. 10.21.

Princes maintaining religion, bring great wealth to themselues and to their sub­iects, as Solomon did, when gold was as dust, and siluer as the stones.

Next, the Church being vnder continual [Page 169]danger should be helped by princes. The Church being troubled should be helped by princes. Since the Church is the princes depositum, which God gaue to their custodie, they ought to haue a chiefe regard of her. The fatherlesse widow and orphans are concredited to them, much more they should defend the Church, because the deuill and his instru­ments and her fight against her, and who should maintaine her but princes, who are set in authoritie onely for her cause, to de­bate and take her part against all the world. Her enemies are more then notorious, she was neuer at rest, her enemies are assaulting her continually; hell hath broken loose against her in these latter daies; princes haue put their diadems on the hornes of the beast; people are rageing. And seeing that eternall spouse of God is so hated of the world, should not princes with Dauid pro­cure her welfare euen to their vttermost.

Princes must by prayer and power sup­port the Church. Princes who would fight well must pray well. Exo. 17.11 Gen. 31.28. Prayer hath more power then armour. Therefore princes who would fight well, must pray well. Moses did more with his hands lifted vp to God, then Iosua did with his sword. Israel wre­stled with God, & gat his name by prayer: for otherwaies he could not haue preuailed [Page 170]with such a maiestie. Therefore princes who be athiests, can neuet be good to the Church: and no maruell, because they know not what prayer is. Wicked princes cannot abase themselues so low as to pray to a superiour; but Dauid who will be re­nowned for euer, not onely prayeth, but biddeth the people pray for the peace of Ierusalem. In a word, the chiefe armour of the Church, and all Church wardens, and Church defenders are spirituall. Arma militia non sunt carnalia: The weapons of our warrefare are not carnall, but spiritu­all.

Be fauorable vnto Zion. He prayeth for Sion and Ierusalem, this is a noueltie, should the king pray for the Church, I thinke the Church should pray for the king. Yea, but this king thinketh that all his prosperitie standeth in the weale of the Church, and therefore he, as the most principall member thereof, prayeth for her.

The Church is represented by the names of Sion and Ierusalem. What Sion and Ierusa­lem were, and what they signi­fie [...]. Sion was the mountaine vpon which the fort and Tem­ple were builded; Ierusalem was the cittie. But these two haue spirituall interpretati­ons, being shaddowes of things to come, [Page 171]as all the Fathers confesse. Sion was a mountain in the holy land, which the Lord loued more then all mountaines. He might haue chosen Olimpus for height, Basan for fatnesse. And what was Sion, it is to be seene yet, there are many bigger, stronger, and fairer mountaines in Scotland, then was Sion. (I will compare it to Authur -seate, at Edinburrough) how commeth it to passe that the Lord chooseth it before all mountaines? What, but because he loued it, and made it a place of his habitation; there he built a Church, out of it he will let the law, yea the Gospell came to all nations, mount Sion is a place so firmely fixed by Gods prouidence, that it shall neuer be moued. So is the Church a number indeed obscure and base in comparison of other people; but so sure by his power, that the gates of hell shall not preuaile against her, for Sion is a watch tower, specula, and the watchman of Israell standeth on the top thereof, & who can take it or do it wrong, she seemeth weake in comparison of migh­ty mountaines who leaped and scorned her, yet she standeth and they are all fallen: for they exalted themselues by their pride and power, but she abideth strong, by the [Page 172]strength of God, and the arme of the Al­mightie.

We haue now left mount Sinai which is in Arabia where was earth quake and thun­der, and are come to mount Sion, the Church in the Gospell, where is peace and grace. So our estate is better then theirs was, firmer then theirs, for God hath cho­sen it to be euerlasting. What doe ye then thinke of those persecutions and nouations in the world; nothing for the Church but extremitie; her enemies are seeking to roote her out: but let these murthers of Caines seede, beware of themselues, let God roote out their seede. Our mountaine is fixed by God, which cannot be mooued, and that little stone which came out of the moun­taine without hands, shall bruise that gol­den image in peeces. Therefore let vs build our selues vpon mount Sion, and not on the sand of mans inuentions, that we stand in the euill day, and be approued of God, reioyce therefore daughter Sion, for thy foundation is in heauen; they shall inuade heauen, and pull Christ from the right hand of his Father, before they ouerthrow thee. Let them build vp their towre Babel, but God will confound their languages, when [Page 173]the gates of hell cannot ouercome her, the sword of princes, shall destroy her.

Ierusalem. The name Ierusalem impor­teth a vision of peace, a vision or a sight, Ierusalem a vision of peace. for there is neither sight nor light in all the world but blindnesse and ignoran [...] ▪ as there was no light in Aegipt fo [...] three daies, but a palpable darkenesse, except among the Israelits in the land of Goshen: Exo. 10.23 so there is no knowledge of God, or Christ the light of the world to be found in all the earth, but in the true Church of Christ. Then as there is a great difference betwixt a blind man who seeth nothing and a seeing man, as great difference is there betwixt one who knoweth Christ, and an igno­rant.

These ignorants, blinde leaders of the blinde, doe not see this peace of Ierusalem; This peace is onely in the true Church, it groweth where grace groweth, which two are inseperable, Gal. 1.3. grace and peace was the salutation of Saint Paul, which he wished to all the Churches, this peace is first with God, by the peacemaker Iesus Christ: next, in a tranquillitie of the conscience after re­conciliation: and last, with all men. There is no peace to the wicked, saith my God. Esa. 48.22. There­fore [Page 174]dwell in Ierusalem, and ye shall see peace.

Be fauourable. 2. What he craueth to the Church; euen that God would be fa­uorable to her, and that he would build vp her walls, as he saith in the 132. Psalme, Peace be within her walls, and prosperitie within her palaces. The Church can neither prosper in peace or warre with­out God blesse her. The Church haue pala­ces, for peace, and walls for warre, he pray­eth the Lord to blesse her in both, for nei­ther can the Church of God flourish in peace, neither be victorious in warre, vn­lesse God blesse her in both estates.

To be fauorable to Sion, is to giue her tokens of his good will and of his comfor­table assistance. 1 This is a token of his fauour when he giueth her good gouernours and heads, A speciall token of Gods fa­uor when the Church hath good gouer­nours. both in Church and policie. And againe, a signe of his wrath when he giueth her such as Saul and Achab, wicked and euill gouernours.

2 The next token of his fauour is prospe­ritie, when the Gospell hath free passage, When the Gospell hath a free passage. the worship of God is inlarged, heretiques are put away, true teachers are diligent and vigilent.

3 Thirdly, when vnitie is in the Church, and all are in one mind, When then God is among [Page 175]them; but when God hath casten them off, vnitie is in the church. all are rent and spoiled, religion decayeth, heritiques increase, Sathan hath gotten the vpper hand, Gods Church is miserablely spoiled by wolues and foxes, troublers of the Lords vine.

Build the walles. The second part of his prayer is for the walles, that they may be builded, for Ierusalem is not onely a citie for peace, but to be prepared for warre; she hath not onely pallaces, but castles, towers, fortresses, and walles; and there­fore Dauid craueth that these might be built vp againe.

First see, what are these walles. Second­ly, whereof they are builded: Lastly, who is the builder.

What are the walles. The Church of God is a fortefied towne, which must haue de­fences to resist the enemie, for the deuill and all euill men, princes, wise-men, gentiles, Iewes are conspired against the citie of God: therefore God fortifieth his citie with al necessary defences which may hold out the enemie. The Church hath walls inuisible & visible.

The walles are too fold: inuisible, the protection of God, which the world seeth not, for the Lord is a wall of brasse about [Page 176]his Church to repell her enemies, and a wall of fire to burne them, also he hath his An­gels who pitch their tents about his holy and chosen ones, 2. Kin. 6.7. there was horses of fire compassing Elizeus.

The outward and visible walles are made of a number of liuely stones, compacted together by the morter of loue, strongly re­sisting all the enemies of the Church, for that vnitie of the Saints strengthen them by the power of their God. Boni enim ciues mania cinitatis, good citizens are the walles of the citie. And vpon these walles com­passing them on all sides be bulwarks, whereupon are set the canons of the word of God, mighty in operation, destroying the enemies; & the censures of the Church, namely excomunication, which being law­fully led, is of greater power to subdue the enemie and resist him, then all the power of ciuil authoritie.

The sinnes of princes and people make great gaps in the walles, at which the deuil and enemies of the Church and wolfes en­ter and destroy the Lords vines. They with Tobias and Sanballat stay the building of these walles, Neh. 4.2. and are striuing to build the walles of Iericho, which were forbidden [Page 177]by Iosuah to be redefied vnder a great curse, 1. Ki. 16.34 which lighted on Hiel the Bethelite in the daies of Achab; pitie is it to see the princes of this world so much enfeebling Ierusa­lem to strengthen Iericho.

Dauid crieth to God that he would build them, whose power is greater then all the worlds, who as he hath inuisible walles of his protection, so he hath outward defen­ces to maintaine his Church, he is master of it, yea master builder, and sendeth forth seruants whom he strengtheneth for the building of his worke. I see many pulling downe the walles, yea with Edom in the destroying of Ierusalem, crying sacke, sacke, Psal. 137. [...] ▪ raze, raze vp the foundation. Few with Nehemiah mourning for the ruines of Gods house in all parts, and helping to re­store them. Let vs therefore goe to the God of Dauid; who albeit he was king of the towne, and began to build the citie and walles, and laid materials to the Tem­ple, yet he knew that the labourers wrought in vaine, vnlesse the Lord of heauen buil­ded the citie, Lord repaire the decaies of thy Church, for thy Christs take.

For thy good pleasure. He findeth the ground of all that perfection to be in God [Page 178]himselfe and his good fauour, and not in men or their merits: for as the whole buil­ding of the Church is the onely worke of God; so is the reparation of her ruines one­ly belonging to himselfe. Men might haue builded with stone and bricke the exterior walles, It belon­geth to God to build the Church. but it is proper to God to build his spirituall Church. And this is a token that God hath pleasure in his Church, when he is building it, sending good builders; materialls of spirituall graces, fortifiers, as Cyrus and Darius good Princes, Nehe­miah, good gouernours, Esdra and good Priests. And our obedient and carefull peo­ple; who do take the sword in one hand, and the instrument of building in the o­ther, that the Lords Ierusalem may be edi­fied. But when his fauour is departed, then in his wrath, he giueth Princes, Gouer­nours, Nobles, Preachers, and people who striue either to hinder the building, or to pull downe the building, to build vp Ieri­cho, and cast downe Ierusalem. Dauid he craueth that God may be fauorable accor­ding to his good pleasure, for the building of the Church dependeth vpon Gods good will and pleasure; who when he liketh his Church, can aduance her, and [Page 179]when he is displeased with her cast her downe. It appeareth euidently now that God is angrie with his Church in all parts of Christendome, when he is pulling downe, and not raising vp his Church, we haue prouoked his wrath against vs; and his soule abhorreth our hipocriticall pro­fession, and our wicked conuersation.

Verse. 19. Then shalt thou accept the sacri­fices of righteousnesse, euen the burnt offering and oblation: then shall they offer calues vpon thine altar.

THis is the promise of thankefulnesse to God, wherein is set downe a corre­spondence or restipulation betwixt the peo­ple who shall offer sacrifices, and God who will accept them. And Gods seruice then goeth well, when we offer willingly, and God accepteth gladly.

If our sinnes be forgiuen vs, God will heare our p [...]er [...] Gen. 4.5. Then. Marke the time, when God hath beene fauorable to his Church in forgiu­ing her sinnes, then he will accept the offer­ings. For pray what ye please, and distri­bute to the poore, if God doe not like of it, all is in vaine. Caine offered sacrifices, [Page 180]but the Lord accepted them not, because he hated his cruell heart. Abel offered in faith and was accepted.

But how shall ye know if your offerings be acceptable to God, seeing there is no fire to fall downe from heauen, as that which burnt vp Elias sacrifice? 1. Ki 18.34 Yee shall know that albeit an elementarie or materiall fire falleth not downe, Nota. yet the fire of the Spirit falleth on our hearts, the fire burning vp the drosse of our corruptions by vnfained repentance, warmeing our hearts with the loue of God, kindling our hearts with a zeale of Gods glorie. This is the fire which will fall downe from heauen vpon our soules; which sensiblie we feele, if the Lord heare our prayers.

The sacrifices of righteousnesse [...] Some ex­pound these offerings to be such as agree to his will. I reuerence their iudgement; but I see not how that exposition can agree with the text. But it may be expounded of that righteousnesse which we ought to doe to our neighbours, as we offer a sacrifice of a contrite heart, the calues of our lippes by praises, and these are the sacrifices of righteousnesse by our hands, so that heart, tongue, hand, should be all offered to God, [Page 181]for God liketh well of righteous dealing [...] that our hand be not defiled with thirst, co­uetousnesse, oppression, which if we sacri­fice to Sathan by sinne, let vs not lift to God by prayer, but lift vp pure hands, wash our hands in innocencie and then compasse Gods altar.

It would seem to be some differenc, wher God said, Obiect. he would haue none of their sa­crifices, and now they promise sacrifices? Indeed if the sacrifices be onely externall, Solut. what accounteth God of them, if they want mercie and righteousnesse, for he will haue mercie and not sacrifice. There­fore let externall and internall worship be conioyned, and then God will like best of it: but being seperated from spirituall of­ferings, it is abominable and a burden to the Lord.

Which be the sacrifi­ces of righ­teousnes. The alter Iesus Christ [...] by whom we must offer our prayers to the Father.The sacrifices of righteousnesse are those which be lawfull and are commanded by God.

They shall offer calues vpon thine altar. The calues are the calues of the lippes; the alter Iesus Christ, who was both represen­ted by the brasen altar, and by the golden alter. For no sacrifice or prayer could euer be acceptable to God, vnlesse it were offer­ed [Page 182]vpon Iesus Christ, for he is sacrificium; sacerdes, et altare; Augustine saith, he is the Priest, the Altar, and the Sacrifice; the offer [...]r, the thing offered, and the altar vp­on which it is offered.

All the mosaicall altars are abrogated, because the sacrifice is made. The heathnish altars haue no place; The popish altars are abominable, after the apish imitation of the Iewish altars, they would offer that incrementum sacrificium [...]issa; without any warrand of Gods word. It is enough for vs to offer, not Christ to the Father, but our prayers by Christ to the Father, who will smell asweet sauour of rest, of all our peticions and thankes which are pre­sented vpon Christ, and for thirst of him. Lord keep vs from the altar of Damas [...]us, and let vs offer all our offences vpon Iesus Christ, with whom we shall be very heartily welcome to God Amen.

Verse. 1. Out of the deepe places haue I cal­led vnto thee O Lord.

OVt of the deepe places. In this verse he set­teth downe. First, the place from which he spoke, de profundis, out of the deepe pla­ces. Secondly, the forme of his prayer, I called. Thirdly, the person to whom he prayeth, To thee, O Lord.

By the deep places is meant afflictions into which the godly are often plunged.By the deepe places. (as all the ancients consent) is meant the deepe places of afflic­tions, and the deepe places of the heart troubled for sinne. Afflictions are compa­red to deepe waters. Psalme. 18.17. He drew me out of many waters, saue me O God, for the waters haue entred to my soule. Psalme. 96. And surely Gods children are often cast in­to very desperate cases, and plunged into deepe miseries. To the end they may send out of a contrite & feeling heart, such pray­ers as may mount aloft, and pierce the hea­uens. When we are in prosperitie, our prayers comes from our lippes; Nota. and there­fore [Page 187]the Lord is forced to cast vs downe, to the end our prayers may come from our heart, and that our senses may be wakened from the securitie in which they are lying. Albeit the throne of God be most high, Nota. yet he delighteth to heare the petition of hearts that are most low; that are most casten downe by the sight of sinne. And there is no affliction, neither any place so low (yea if as low as the belly of the whale wherein Ionas lay) which can seperate vs from the loue of our Lord, Ionah. 2.6. or stay our pray­ers from comming before him. Those that are furthest casten downe, are not furthest from God, but neerest vnto him. God is neere to a contrite heart, God nigh­est vnto them that are most low. Simil. and it is the pro­per seate where his Spirit dwelleth, Isa. 62. And this way God dweleth with vs, as men doe with such houses as they are minded to build sumptuously and on high, for then they digge deepe grounds for the founda­tion. Thus God purposing to make a faire shew of Daniel, and the three children in Babel; of Ioseph in Aegipt; of Dauid in Israel, he first threw them into the deepe waters of affliction. Daniel is casten into the den of Lions. Dan. 6.16. Dan. 3.23. Ge. 39.20. The three children are throwne into the firie ouen. Ioseph is im­prisoned. [Page 188] Dauid exiled. 1. Sa. 27.2. yet all these he ex­alted and made them glorious Temples to himselfe.

Marke hereby the dulnesse of our na­ture, that is such, The dulnes of our na­ture hath need by sharpe meanes to be waken­ed. Ionah. 1.6.17. that God is forced to vse sharpe remedies to awaken vs. Ionas lay sleeping in the shippe, when the tempest of Gods wrath was pers [...]eing him God there­fore threw him into the bellie of the whale, and bottome of the deepe, that from these deepe places he might cry to his God.

When therefore we are troubled either by heauie sicknesse, Vse. or pouertie, or oppres­sed by the tirannie of men, let vs make pro­fit and vse thereof, considering that God hath casten his best children in such dan­gers for their profite; and that it is better to be in deepe dangers praying, then on the high mountaines of vanity playing. Nota.

By the deepe places may be vnderstood also an heart deepely wounded with the consideration of sinne and Gods iustice, for God will not accept such superficiall and scrufe praiers, which come onely from the lippes, and not from a contrite and broken heart. 1. Sa. 1.16. Anna the mother of Samuel, out of the bitternesse of her heart powred out her soule before the Lord. Exo. 14.15. Moses albeit he [Page 189]spoke not at all, yet the Lord said vnto him, Why criest thou: for out of the deepe places of his heart he called on God. Will not God cast backe the dung of those foo­lish prayers in their faces, who thinke to be heard by their much babling, and idle repetition of an vncouth language which they vnderstand not, or numbering their beedes: as though God could be pleased with such foolish and childish toies, which come not from faith (because they lacke knowledge;) nor yet from repentance, or a sorrow for sinne. Let not men thinke to find mines of gold or siluer, in the streets, Simil. no, they must digge into the bowells of the earth for them. So, let vs not deceiue our selues thinking Gods fauour may be gotten euerie where, for in the deepe places it is to be found.

I called vpon the Lord. The person vpon whom he calleth was the Lord Iehouah, one who onely both might, as omnipotent, and would as most loujug heare him. Psal. 73.25 Whom haue I in heauen but thee, and in earth none beside thee. God is all sufficient therefore pray to him If Christ were not onely suffi­cient, to whom and by whom we should pray, we might seeke for others; but see­ing he is sufficient, and none other, what [Page 190]follie is it to pray to any but to him. God differeth from kings, kings are not able to doe all the duties of their office to their subiects; Exo. 18.18 as Moses although indued with extraordinarie graces, for his ease had seuen­tie ioyned to him to be iudges of the peo­ple; and therefore we must addresse our selues to the kings officers to end our busi­nesse. But our God is infinite, and willeth all men to come to him, Mat. 11.28. Come to me all ye that are wearie and laden. To adde to a thing perfect, is to diminish it; as to light a can­dle to the Sunne, Simil. or poure a drop of water in the Ocean, addition to things imperfect, makes them the greater, as the more waters the greater riuer, the more men the greater armie, more gold the greater treasure. Then to adde to an infinite God, To adde to a thing perfect is to make it imperfect. a perfect Christ, is nothing else but to dishonour him. Search all the Scriptures, if they yeeld one example or commanding of either Pa­triarkes, Prophet, or Apostle, doing or commanding any to be prayed vnto but God onely. Their apocrypha and vnwritten verities, and their Legenda aurea must be all their warrand.

Let vs therefore with Dauid in all our prayers call vpon God; 1. Kin. 18 29.37. and with Elias [Page 191](when Baal could not heare his priests) pray to our God; and with our Sauiour Christ, say, Our Father which art in heauen. Mat. 6.9.

I called. He setteth downe the forme of his praier vnder the name of calling; which sheweth his feruent intention, not onely in calling vpon God, but crying. And this maner of feruent prayer is most necessarie (albeit God doth as well heare vs when with Ezechias we mourne as a doue, Pray vnto the Lord feruentlie. Esa. 38.14. and chatter as a swallow) both to stirre vp our selues and others to call on God. For we are more moued when we call and cry, then when we speake with a lower voice.

Verse. 2. Lord heare my voice, and let thine cares be bowed to the voice of my prayer.

IN this verse he craueth attention, that God would lay his care to his suite before he propoūd it. Simil. For as a subiect whē he finds the kings eare prepared to heare him, he thinketh that then he will be the more rea­dy and willing to grant his suite: So Dauid heere out of the aboundance of his heart, vseth this repetition, heare me; not that he doubted, but God heard: for himselfe [Page 192]faith. Psal. 94.9. He that planted the eare, d [...]h not he heare? But by hearing, he desireth the grant of his suite. As the king is then said to haue heard a supplication, when he hath granted it.

Let vs with Dauid cry from a penitent heart and in faith, Vse 1 and then we may be as­sured, the care of the Lord is ready to hear­ken all requests.

Those are to be blamed who thinke that the Lord doth not heare them, if immedi­atly he doth not grant their desire, Vse 2 for his delay is for our best; and it is our duty pa­tiently to attend his pleasure and time. This petition is often repeated in the Psalmes, as Psal. 16.2 5.4.17.7. &c. Prepare your hearts to pray, and his eare is euer open to heare you. Read 2. Chron. 6. concerning Solo­mons dedi ation of the Temple, there he prayeth that God would bow downe his eare, so often as they called for grace.

Verse. 7. Let Israel waite on the Lord, for with the Lord is mercy, and with him is great redemptions

After the Prophet hath spoken of him­selfe that he awaited vpon the Lord, he now exhorteth all the Church to do the same. He euer desireth the Church to be a partner with him in any benefite which he obtained from the Lord, as in the 51 psalme, after he hath prayed for mercy to himselfe, he in the 18 verse prayeth vnto the Lord for the Church, that he would be fauorable to Sion. The like did Moses, Daniel, Ieremie, [Page 218]they all prayed for her weale. All should pray for the peace of the Church. D [...]uid ex­horteth others to pray; Pray for the peace of Ierusalem. Such sort of preachers are to be highly respected who night and day powre out their prayers for the peace and welfare of Sion, who depend on God, and stirre vp others to put their trust and hope in God. This did Iosua and Caleb after they had viewed the land, Numb. 13.31.33.34. giue heart and courage to the people of Israel to goe forward to Canaan; whereas the other ten spies dis­couraged them, saying their walls reached to heauen, and the people were as the sonnes of Anak.

When Dauid desireth the whole Church to put her hope in God, he recalleth her from al [...] other vaine hopes, or putting her trust in any other. This should make those (who professe themselues to be Christians) to blush and be ashamed to put their trust in any other but God. I looked (saith Dauid) vnto the mountaines, from whence mine helpe shall come: Psal. 12 [...]. [...].2. mine helpe commeth from the Lord, who made the heauen and the earth. When Israel looked to haue helpe, fortification, and refuge of man, then she was disapoin­ted and left comfortlesse in her greatest ex­tremeties. Ier. 17.5. Cursed be he who maketh the armo [Page 219]of flesh and blood his confidence.

For with the Lord is mercie. That which he so patiently attended vpon was mercie; and that which he desireth the Church to waite for, is mercie. He repeeteth to the Church the goodnesse of that which he had tasted himselfe, that which was need­full to him, was needefull to the whole bo­dy of the Church [...] and therefore as he wish­ed mercie to himselfe, he wished mercie to the whole Church militant, Euery Christian should loue the Church more then himselfe. which teacheth euery Christian, to loue the Church as well as himselfe, yea more; and as he would haue health and welfare to himselfe, so to pro­cure the same for the Church.

And with him is great redemption. He pointeth out this mercie. First. By the wonderfull effect thereof, redemption. Se­condly. By the qualitie thereof, great re­demption.

Redemption is the freeing of that which is in thraldome, by giuing of a price, What re­demption is as the redemption of land presupposeth that it was ingaged for summes of money giuen to the owner, and thus folde vpon reuersion: or warriours that are taken in battell and ransoned at a price. Oh that we would con­sider the thraldome we are in, and how we [Page 220]stand in Gods debt; the freedome which we get, and the meanes whereby we ob­taine the same. God gaue vs his golden law, and we haue nothing whereby to pay him, but the drosse of our merits, where­with we will neuer be able to pay him that summe wherein we are oblished, and thus we lie in thraldome.

Man may be redee­med.But heerein is our comfort, that we are not solde out at the ground, but God hath alwaies reserued to vs a reuersion, that we may be redeemed.

But what is the meanes whereby we are redeemed? either it must be by strong hand, as Abraham freed Lot; or by the gratious fauour of those, Ge. 14.16. whose captiues we are; as a Master through loue which he beareth to his seruant may set him free, or by paying of a ransome. The parties were God and the Deuill, Gods iustice must be satisfied, Sathan must be vanquished, or no redemp­tion for vs. This Christ Iesus the sonne of God seeing that blessed seed of the woman, and p [...]tying vs, became a redeemer for vs; by his valour and strength he vanquished that old serpent the Diuil, and made vs free from him: and by his death, he satisfied the wrath of God, and paied a ransome for [Page 221]vs, euen his pretious blood.

Mans re­demption is by the blood of Christ.This redemption then is neither by gold nor siluer, but by Christs blood. All the world was not able to haue redeemed; his blood only was a perfect satisfaction to the Father. Lands impignorated, become free at the Iubilie; and when we are made free from our sinne, we may account that the most ioyfull Iubilie that we euer saw.

Great redemption. It is called great, in re­garde of the great maiestie that redeemed vs, God eternall. Secondly, Wherein the re­demption of man is great. the greatnesse of the price, his blood. Thirdly, the num­ber of those who are redeemed, all the be­leeuers. Fourthly, the strong man out of whose prison we are freed. Fiftly, the graces which he powreth on his Church.

Verse. 8. And he shall redeeme Israel from all his iniquities.

A comfortable promise, with which he concludeth this Psalme, assuring the Church, that God will redeeme her. Since the greatest danger from which the Church is deliuere [...]. And wherefrom, euen from her sinnes, all her sinnes, which is the greatest danger euer the Church fell into, and the mother of all other euills. For what could the deuill, hell, [Page 222]or wicked men doe to vs, without sinne? nothing.

Israel. Euery one is not deliuered, but onely the Israel of God, Onely Gods Israel shall be deliuered. Ioh. 1.47. Rom. 2.29. those who are true Israelits, as was said of Nathanael, in whom is no guile; and the Apostles Israelits not in the letter but Spirit.