THE IMITATION of DAVID His godly and constant resolution in bearing all his trials, troubles and afflictions being a King: Whose example of faith, patience, hope, obedience and deliveries, thankfulness and prayer, is left even for Princes, Potentates, and all true Christians to imitate.  
Collected by way of Meditations and Prayers out of the 27. Psalm.  
By I▪ N.  
LONDON, Printed by john Haviland, for Richard Whittakers' and George Latham. 1624.   

TO THE HIGH and most noble, CHARLES, Prince of Wales, Duke of Cornwall, and of York, and Earl of Chester, be here in this life truest honour, highest happiness, and most perfect peace, and after this life eternal glory in the Heavens.  
I Know not how to excuse me (most gracious Prince) in that I have presumed to attempt a matter of so high and divine a subject (considering what I am) and to adventure it to your Highness (knowing who you are) but that my heart was willing, & overcame a weak understanding, which (first) it may please your Highness of your princely clemency to accept, namely, the will, and to pardon the deed; for I may truly protest that I intended herein nothing less than to be thought desirous to seem so impudent as to give your Highness the least (or to think that you needed any other) advice or counsel in this behalf, than that which you have so plentifully received from him that gave strength unto David, and wisdom unto Solomon his son, together with the sweet fructifying seed which hath been so divinely sown in your Princely breasts by the wisdom of our second Solomon, your most pious and most truly religious Father.  
Humbly beseeching your Highness to conceive no other intention in me, than an unwillingness to let slip the Interim of my sequestered employments in your Highness' service (much against my will) without some exercise inwardly comfortable, though outwardly little profitable; yet if any thing useful (though but to the vulgar) it may pray your Princely favour being done, your Highness' service depending; beseeching the length of days to lengthen your days to his glory, your honour, and comfort of such as fear God.  
Your Highness' most humble servant, john Norden.   

TO THE MOST Illustrious, Religious, and most royally borne Princess,  
E Eternal happiness,  
Hearts true content,  
L Long life in peace,  
and plenty permanent;  
I Internal and external  
be her graces,  
S Such as to which  
Heavens Angels deign embraces.  
A Amids her fo●s,  
jehovah be her shield;  
B By Sea and Land,  
in trenches and in field:  
E Engraved b'Elizaes  
Image in her breast;  
T That Queens that far  
in fame surmounts the best;  
H Here then shall highest  
honour crown her crest.  
Q Quivers of David's arrows  
may she have;  
V Upon her head  
Heaven's helmet, her to save.  
EE Earth, Aire and Seas,  
all Elements and Wind,  
N Nourish her happiness,  
the Heavens her mind.  
E Estraited never  
let her foes her find.  
O Order her actions all,  
jehovah, right:  
F Fix in her heart  
the Target of thy might.  
B Break thou the ranks  
and Armies of her foes,  
O O draw thy sword,  
fight for her where she goes;  
H Him her about  
with Angels of thy might,  
E Embrace her, love her,  
soon restore her right.  
M Make great thy name  
in marching on her side:  
I Enthral her foes,  
and snare them in their pride.  
A Assist her still,  
and still be thou her guide;  
As heartily wisheth her Highness faithfully devoted, Io. Norden.   

The Table.  

A Motive to the Reader, touching Meditation and Prayer.  
Of Meditation.  
Of Prayer.  
A Premeditation touching the argument of the 27. Psalm. pag. 1.  
Meditation the first. The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? 11  
A Prayer that God will be our light and our salvation in all our troubles and dangers. 30  
Meditation the second. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. If an host pitched against me, my heart should not be afraid; though war be raised against me, I will trust in thee. 35  
A Prayer to God that he will defend us from our enemies. 56  
Meditation the third. O●e thing have I desired of the Lord ●hat I will ●●q●ire, even that I may dwell in the house of the Lord all the days of my li●e to behold the beauty of the Lord, and to visit his Temple▪ 64  
A 〈◊〉 for spiritual knowledge and increase of our holy desires to visit the Temple of God, to hear his Word, to pray unto him and to praise him. 92  
Meditation the fourth. In the time of trouble he shall hide me in his Tabernacle, in the secret place of his Pavilion shall he hide me, and set me upon a rock. 99  
A Prayer in whatsoever trouble. 128  
Meditation the fifth. That he will now lift up mine head above mine enemies round about me, therefore will I offer in his Tabernacle sacrifices of joy, I will sing and praise the Lord. 136  
A Prayer with thanksgiving to God for defence from enemies, in that they have not prevailed against us. 156  
Meditation the sixth. Harken unto my voice, O Lord, when I cry have mercy upon me and hear me. 164  
A Prayer that God will have mercy upon us and hear us. 182  
Meditation the seventh. When thou saidst, seek ye my face, mine heart answered unto thee, O Lord, I will seek thy face. 189  
A Prayer that God will never hide his face from us. 197  
Meditation the eighth▪ Hide not thy face from me, nor cast thy servant away in displeasure: thou hast been my succour, leave me not nor forsake me, O God of my salvation. 206  
A Prayer that God will be always near unto us in our afflictions, and not to hide his face and favour from us. 225  
Meditation the ninth. Though my father and my mother forsake me, thou Lord wilt take me up. 232  
A Prayer that God will show himself our Father in all our troubles and afflictions when all other help faileth. 245  
Meditation the tenth. Teach me thy way, O Lord, and lead me in a right path, because of mine enemies. 254  
A Prayer that God will be pleased to direct us in his ways, and lead us uprightly because of our enemies. 275  
Meditation the eleventh. Give me not over to the lust of mine enemies, for there are false witnesses risen up against me, and such as speak cruelly. 282  
A Prayer that God will preserve us from our enemies, that they prevail not against us, and to prevent us of false witnesses. 297  
Meditation the twelfth. I should have fainted except I had believed to see the goodness of the Lord in the land of the living. 305  
A Prayer that God will not forsake us in our troubles, and that our faith fail us not. 320  
Meditation the thirteenth. Hope in the Lord, be strong, and he shall comfort thine heart, and trust in the Lord 328  
A Prayer for strength, patience and hope in troubles. 352  
A Prayer for forgiveness of sins, reformation of life, and comfort in affliction. 359  
An effectual Prayer for forgiveness of sins. 370  
A Prayer for the morning, with thanks for rest and safety. 382  
A Prayer to be used before a man goes to his rest. 387    

A MOTIVE to the Reader, touching Meditation and Prayer.  

First of Meditation.  
MEditation is an inward action of the soul, wherein the faithful exercise themselves, especially upon the Word and promise of God, upon Heaven and heavenly things, arising by the attentive hearing or serious reading of the same Word, deliberate consideration of the truth and infallibility of God's promises contained therein, and the assured performance of them, touching their future blessed and glorious being after this life, whereof the faithful heart being assured through the testimony of God's holy Spirit, it delights in nothing so much as continually to think and meditate of the same according to the words of Christ; Where our treasure is, there are our hearts, and thereof we continually think: DAVID had his heart set upon his treasure hid with Christ above, which made him to meditate & cheerfully to sing, O, how love I the Law of the Lord? It is my continual meditation; yea, I will meditate in thy precepts, and consider thy ways. So did Solomon cry out, Blessed be the Lord God of Israel, who spoke with his mouth to David my father, and with his hand hath performed it; 1 King. 8. 15, 16.  
All the promises of God in Scripture do administer unto the faithful, matter of continual meditation and serious consideration; and among many of his promises, his promse of defence and delivery of his in the time of danger, trouble, and affliction, is to be often considered, for that it concerneth especially the children of God that are most afflicted: who considering the ways of God to be mercy and truth, and that what he promiseth he will assuredly perform, cannot but work patience, and patience hope; and how can he be without continual holy Meditation, whose heart is with God, from whom he hopeth his help will come, but in Gods own time; and therefore though we hope, we may not make haste; though he promise to defend us from danger, & deliver us in trouble, he will not so answer our expectations, as if we knew the time when, or the manner how to be relieved or defended, better than he. He will exercise his own children awhile to prove their patience, faith and obedience, to cause us to meditate and ponder his word and promise, till he have sufficiently tried our constant assurance of his timely delivery, for it is his property to come to help his, when they think he hath most forgotten them.  
How suffered he David, a man chosen after his own heart, to be environed with infinite dangers, in so much as he thought God had forsaken him altogether, and forgotten him, and therefore cries out, How long wilt thou forget me Lord, for ever? and again he confessed that God had given him his hearts desire, and that he had not denied the request of his lips, whereby appeareth that the source of lively faith, holy meditation, and divine prayer, are able to make (God offended) God appeased suddenly, to remove sorrow, and so bring joy.  
God hath promised to be a defence to the faithful in whatsoever dangers, yet if we well weigh and consider the course of Gods dealing with his own children, and duly meditate of his power, providence and wisdom; we shall find that he doth not always▪ come immediately at the call of his dearest children. DAVID was banished and persecuted long, joseph was imprisoned long, they both prayed for delivery, yet continued in a hard estate, which was an argument in humane reason that God cared not for them: and above them both was innocent job long and many ways afflicted, God saw his miseries and heard his prayers, but he left him yet to be an example to us of like expectation of Gods timely relieving us, and in his good time he made David a King, and joseph the chief under Pharaoh in Egypt, and restored job to his former, yea, to far greater glory.  
Thus doth God try his dearest children, to occasion them to know and acknowledge, that howsoever he seem to absent himself from them in their deepest dangers, and to seem deaf (as it were) unto their prayers, he yet hath an eye both on them and their enemies: he was a shelter unto David, and kerbed Saul; he saw joseph in prison, but with his liberty prepared his advancement. He saw jobs afflictions, but kept a hook in Satan's nostrils, that all that he did against job served to his final comfort.  
Though therefore it happen the faithful to be straited and environed with so many and mighty enemies and troops of troubles, that there appeareth no evasion, no delivery, by any visible means; yet there remaineth holy Meditation, patient deliberation, and serious consideration of God's wonderful deliverances of his, in all like dangers: Consider David and all his troubles, and you shall find he fainted not, but depended only upon the promises and providence of God, with a godly resolution, to wait the issue of his hope, only meditating on God's promises, and considering his ways, and how he had before dealt with Abraham, Izaak, jaacob, Noah, Lot, Moses, and other faithful fathers before him; the meditation and consideration of whose wonderful deliveries cannot but work assurance in any believing heart in like manner, though by unlike and hidden means, in good time to be delivered; and therefore saith David, by way of meditation and confirmation of his, and consequently our faith in God, Our Fathers trusted in thee, they called upon thee, and were heard, they prayed unto thee and thou deliveredst them out of all their troubles; as if he should say in himself by way of Meditation, I find by the Word of God, that he hath delivered many before my time, that trusted in him & called upon him, in greater dangers than I am in, why then should I doubt or despair of like delivery? I trust in him as these fathers trusted: I call upon, and pray unto him as they did, therefore surely he will hear me, and help me in time convenient; thus did David meditate in his troubles.  
God commanded jaacob to return from Laban his Uncle, into his country and Kindred (from whom and whence he fled) promising to do him good, Gen. 32. 9 Could jaacob do less than meditate and t●inke seriously of this command and promise of God, considering he was to return to his desperately malicious brother Esau, who sought to murder him? yet upon due Meditation and consideration of God's faithful promise of defending him and doing him good, he overcame fear by faithful prayer, and the Lord appeased his brother's malice towards him.  
Examples of like nature are plentiful in holy Scriptures, as of Mordecay and the jews, Ester 7. of the Bethulians, judith 7. and many others.  
Holy meditation is most necessary, and an especial Motive to faithful prayer, and prayer can never be so powerful as upon holy premeditation, though short, so it be serious, for as rumination precedes digesture in clean beasts; so holy Meditation goes before effectual prayer in Christians.  
Seeing then that there is no k●nde of trouble, danger, misery or affliction that can befall God's children; but there are examples in the holy Book of God; wherein may be seen Gods outward delivery or inward comfort in every kind, what need the faithful to faint in any?  
Search therefore the Scriptures, meditate in them, consider the ends and issues, the patience and prayers, of former godly men; and let their faith, patience and prayer, be patterns for our imitation. Then if our knowledge by reading and hearing of the Word, our continual meditation in the Word, do work in us through the same spirit that guided them like assurance and faith; we cannot but add prevailing prayer, which being without doubting or wavering, cannot but in force (as it were) at God's hands (who is absolutely powerful) like deliveries out of dangers and timely relief or release, in troubles. And he that is a religious observer of Gods dealing for the defence of his, and confounding his & their enemies at this day, cannot but see & approve God to be the same God in power, will, providence, and readiness to help his, as he was in any former age to our faithful forefathers; Then search the Word, meditate therein as David did day and night, pray zealously and faithfully; and this God, even the everliving and all-sufficient God, shall effectually perform in his good time, whatsoever he hath promised and we pray for.   

Of Prayer.  
THough faithful prayer be powerful to prevail with God in and against all dangers, perils, & troubles, and an armour of tried defence against sin and Satan; yet few there be that use it, especially as they ought; some not at all. Many there are that either say in their hearts there is no God, as Psal. 53. 1. or that deny the power of God, not acknowledging him to be God, and so cannot glorify him as God, Rom. 1. 21. Some also are or have been so impious, as they absolutely have denied him, as Pharaoh, Exod. 5. 2. Senacherib, 2 King. 18. 13. to 30. Nabuchadnezzar, Dan. 3. and others, assuming as it were the name of Gods unto themselves. They prayed to none, but they as Gods were prayed unto; whose examples are to be detested as abominable, blasphemous, and devilish; whose ends may only serve to terrify such (though never so mighty, prevailing in their tyranny awhile) as either forsake the living God, and trust in or pray unto them, or that that are no gods: such are not to be feared of them that truly trust in and pray unto the God of hosts, as holy David did, whose example of faith, prayer, and holy resolution in all dangers, may encourage all faithful in all their troubles, to imitate and practise the same.  
The only and chief refuge that this most godly King had, and the principal weapons wherewith he resisted and overcame his enemies, was fervent prayer in a lively faith.  
Faithful prayer to God is such a defence against whatsoever danger as no enemy, be he never so mighty, malicious, or carnally politic, can prevail against it; for howsoever a man truly fearing God be beset with (even multitudes of) enemies, so as no visible help can have access to rescue him or to deliver him; yet if he send this Messenger, faithful prayer unto God, and waver not in his assurance, outward succour, or inward comfort, will assuredly and timely appear. It was David's refuge in every danger, when his perfidious Counsellor Achitophel, whose counsel was as it were, the Oracle of God, addressed his traitorous advice to rebellious Absolom, he only prayed to frustrate it, and his deepest wisdom turned into folly, 2 Sam. 15. 31. Hezekiah in danger of the King of Ashur, used only prayer to God, and the Lord slew his enemies one hundred fourscore and five thousand in one night, 2 King. 19 Examples are infinite of the force and effect of prayer, in so much as there is nothing that the faithful want, but Prayer, if it be faithful and fervent may obtain, if God in his wisdom think it fit for us to receive.  
Prayer is it whereby we speak unto God in a heavenly kind of familiarity, and whereby God is, as it were, enforced to cast away his rod, and to alter his purpose of punishing.  
Great is the force and efficacy of faithful prayer, and greater is the love of God towards us, in admitting us so freely and boldly to come unto him with our petitions; nay, so loving he is, that he allureth us saying, Call upon me in the day of trouble, and I will hear thee and deliver thee, and thou shalt glorify me.  
Here is sufficient warrant and encouragement for us to fly unto God by prayer, in whatsoever trouble, misery, danger or affliction. And the examples of delivery and help in every kind are so infinite, as who so is conversant in the old and new Books of God, cannot be ignorant of the force and effect of faithful Prayer, even of such as have been subject to like passions as we are: joshua prayed, and the Sun and Moon stood still, josh. 10. 12. Elisha prayed, and his enemies were strucken with blindness, 2 Kings 6. 18. Eliah prayed, and fire fell from Heaven and destroyed them that came to take him, 2 King. 1. 10.  
Faithful Prayer doth as it were overcome God, in somuch as when he hath a purpose to punish a people, or a person, he will forbid the faithful to pray for them, lest he should be overcome with their prayer, and so be enforced to spare them, Exod. 32. 10, 11. If the prayer of one faithful man may restrain God, as it were, from executing his judgements upon the wicked, how much more may faithful prayer prevail for the good of a faithful man?  
What should then hinder our Prayer to God in our own necessities and dangers? Nothing but impatience and unbelief, for if in a true and lively faith, and holy intention, we present our humble supplications unto God through Christ, according to his will revealed in his Word, and waver not, Christ himself assureth us to obtain what we pray for; Whatsoever ye ask (saith he) the Father in my name, he will give it you, john 16. 23.  
Let us not then be cast down in our spirits, but let us lift up our hearts to him that seeth us, and taketh care for us, and hath both will and power to deliver us. He hath a time in his wisdom to humble us, and a time in his mercy to help us; a time to debase us, and a time to relieve us in despite of Satan and his most malicious instruments; he had his time to afflict job, and joseph, and David; and in his time again he delivered them. Let us therefore in all our trials, troubles and afflictions call upon God in the Name of his Son, and we shall find that even in our holy Meditations he will think upon us, but before we speak, he will answer us: and while we are yet praying, he will hear us and help us, and we shall give glory unto his name.  
The faithful only have the promise to be heard and relieved, when they call faithfully, and persevere constantly, on the true God. What true comfort then or hope can they have in their prayers, that in stead of calling on the living God in Christ, cry unto, and trust in, false gods? They may cry and knock their breasts, and cut their flesh, and afflict their bodies like Baal's Priests, without profit: though they may prosper and prevail a while to the hardening of their hearts, in the end they shall be confounded and perish at the rebuke of the God of hosts, as were Pharaoh, that great King of Aegyt, that contemned God, Exodus 14. 27, 28. Senacherib that blasphemed God, 2 Kings 9 35. Antiochus that wicked root, Mac. 1. 11. and all such wicked Tyrants, that despising the living God, trust in their own strength, and hunt after the children of God to shed their innocent blood; let them alone, their confusion sleepeth not.  
The strength of an army is faithful prayer to the God of armies; an host of men, munition, and military furniture, are necessary means; but without devout and fervent prayer to God, best counsel is vain, and strength feeble: But where God is present in both, affording a blessing to both, there is certain and true victory.  
We are not indeed to expect miraculous deliveries, and to neglect the means; but where ordinary means fail (of necessity) there may we safely pray and expect extraordinary. Our own experience doth approve this to be true in two principal late deliveries, wherein neither the force nor wisdom of man can be said to have the first place; but God alone by his own wisdom found out the prevention, and gave such issue to the inferior execution, as is marvelous in the eyes of all men, admired even of our enemies, against whom God himself showed himself an enemy: which may teach and encourage us and all posterities to be confident, constant and conversant in fervent prayer to him that saved us, and discovered and discouraged those that rose up both openly and secretly, to have as it were▪ swallowed us up quite.  
And by these our deliveries, we may well see and understand that if we call upon him, he can work for our preservation, as well without means as by means; yea where ordinary means fail, he is able to raise extraordinary, as he did in parting the waters for his own people to pass, and with the same waters drowned their enemies; for he is the same God he was then, and he that says that God neither can nor will work extraordinarily at this day, denies him to be God at this day; but as faithful prayers were available in our forefather's days, as when Moses prayed fervently, the Israelites prevailed; and when he waxed cold, the Amalekites had the better, Exod. 17. 11. even so are fervent and faithful prayers effectual at this day.  
We must yet beware, lest while we pray with our tongues, that our hearts and hope be not set upon carnal means; for than will God have no respect unto our prayers, God will be either the whole or no object of our assurance, he will part his own glory with none.  
He may and doth afford his most faithful children visible means; and if by them we prevail, we may not attribute our good success unto the means, but unto the sword of the Lord, not to Gideon: we may not say this man did, or without that man we had been overcome; man may do valiantly; but the victory is only of God who blesseth the means; neither are we to neglect outward means and so presume upon God; it is a tempting of him, and argues no true confidence in him, neither may we contemn the means, be they never so seeming weak, for God's power is seen in weakness, and his wisdom in our ignorance.  
Therefore whether our means seem likely or unlikely of good success, let them neither lift us up or cast us down, neither make us presume or despair, for God can save as well by few as by many, as appear by Gedeon, who with three hundred men overcame a huge host of the Medianites, judg. 7. 13 He can supply our occasions as well by little as by much: Elijah with little food traveleth forty days and forty nights, 1 King. 19 8. Many examples might be produced, but no man conversant in holy Scripture is ignorant; and therefore our faith should not be the more assured through the greatness, nor the more dismayed at the weakness of visible means, but to depend only on the providence of God in prayer, wherein we are to use all reverence, knowing that we are in the presence of an infinite Majesty.  
Our prayers also must be sincere, without hypocrisy, for he is a God that searcheth the heart, he is jealous, he will not be mocked, nor can he be deceived by outward conformity, for he can find out a counterfeit; though Izaak could not discover jaacob from Esau: Ahijah the Prophet, by the Spirit of God could discover disguised jeroboam's wife, 1 King. 14. 6. Therefore must our prayers proceed from a sincere, upright, and faithful heart, believing that God is willing to bear and able to perform what he promiseth: otherwise we make him a God without mercy, that can and will not hear; a God without truth that can and will not perform his promise; or a God unable to do it.  
Pray therefore in faith, reverence, humility, and true devotion, pray with the whole heart without wavering or doubting, without limiting the holy one of Israel, either in the time when, the thing what, or the manner how he should do the thing thou desirest; for he knoweth best what, when, and how to do all things for thee: therefore as Moses said unto the Israelites, hold you your peace, and see the salvation of God. Then pray and be heard, ask and receive, seek and thou shalt find favour with God at all times, in all places, and upon all occasions, even thy God will be ready to help in greatest time of need, which God for his Christ's sake grant, so be it.    

Errata.  
PAge 7. line 2. for Haman read Hamun. p. 18. l. 1. for d●m read deuink. p. 75. l. 17. for Maan read Maon. p. 326. for me●rly read verily. p. 134 l 9 for equality read inequality.   

THE IMITATION OF DAVID his holy resolution in all his troubles.  
A Premeditation touching the argument of the 27. Psalm.  
MANY worthy testimonies the holy Scriptures do afford unto us of holy David's godly and constant resolution, in bearing his troubles and afflictions; his admirable deliverances, and his thankfulness to God for the same; whose worthy example may very fitly administer unto God's faithful children, of what estate, calling or condition soever, worthy matter of imitation, of his most godly resolution in like dangers, troubles and afflictions, and that without imputation of presumption, though he were a King, whose examples in some cases is not fit for inferiors to imitate. But in matters concerning holy duties to God, there ought to be no difference between Princes and people: for God is no accepter of persons, but he that feareth him and worketh righteousness (be he high or low, rich or poor, King or vassal) is accepted of him. And he that cometh nearest in the imitation of the holy life of a godly King, he nearest resembleth the King of Kings, who is holy, and would have all men without exception to become holy, as he is holy; and to bear all troubles, crosses and afflictions with a godly resolution, for his sake that willingly suffered infinite miseries and torments for ours: and he that endureth most with most resolute and godly patience, becometh likest unto Christ our Redeemer.  
This consideration coming into my mind, and feeling the heavy burden of this world's miseries, crosses and afflictions of diverse kinds; I could not but for mine own satisfaction and comfort search the Scriptures, the Register of things of old, written for our learning; where finding, that all our holy fathers, the dearest children of God, in all ages from the beginning, have suffered and patiently undergone infinite and grievous troubles, with most godly and constant resolution, I took counsel and courage, to imitate (as far as by the assistance of the same grace of God, whereby they suffered, I might) some worthy preceding pattern of faith and constancy: And among many most worthy, I find none in general troubles and dangers, for constant resolution, faithful prayer and patience, more fit for imitation than godly David; whom although he were a King, and a man chosen after Gods own heart, yet was he not without his variety of afflictions, especially enemies, both before he came to his Kingdom, by Saul and his ungodly instruments; and after also, not only by foreign enemies, as the Philistines, the Amonites, the Moabites, the Amalakites, the Edomites, and others; but by his own subjects, nay by them of his own house, as by Ahitophel his own privy Councillor, and Absalon his own son. He was enforced to fly, and to hide himself in the Wilderness in the time of Saul, who sought his life; and was discovered unto Saul by faithless Doeg. He suffered hunger, and was denied to be refreshed by sottish Nabal. His wives were taken prisoners, and with great danger he recovered them. He was like to be stoned of his ow●e people. He was derided and mocked by Mich●l his own wife, for praising God in a dance before the Ark. His servants were shamefully entreated by Haman, to whom he sent them, to congratulate him in love. He was forced to fly bare footed from Absalon his son. He was railed on, and causeless cursed by wicked Shemey, with many other extremities of all kinds; yet fainted he not, but through faith he took courage and comfort, by his prayers unto, and dependence on GOD, who never failed him, no● forsook him, but always and in all his perils delivered him; and returneth the praise and glory to God.  
The example of this most worthy King, among many other godly forefathers, do witness unto us, that it is no new thing to see the dearest children of God afflicted in this life, yea most worthy Kings, and that not without the special providence and love of God, who will consecrate his own through many troubles, which yet deserveth not the glory which shall follow.  
David in all his troubles was never destitute of God's assistance & inward comfort; for he depended upon divine providence in faithful prayer, the strongest armour against enemies, the safest Castle against dangers, and the best assurance to obtain whatsoever we need. And therefore as David believed in, and prayed unto this powerful and prevailing God, so may all Gods afflicted children imitate his faithful and godly resolution in all their dangers, with like patience and hope, and they shall be safe, as he plainly and plentifully testifieth in sundry most sweet and comfortable Psalms, especially in this 27. Psalm, wherein being in the midst of his troubles, he showeth the force of his saith to be such, as though he were in danger, and forsaken of all his friends, he was as fully assured to be delivered in due time, as if he had been even then out of all danger.  
This blessed example then of a lively faith, and the success thereof laid thus before our eyes, cannot but stir up in us, if we have any faith, a holy desire to imitate him according to the measure of that spirit which guided this godly King, and made him as it were the pen of a most divine Scribe, whose Scripture hath left us such heavenly learning, as may teach us all things, both for this life and that which is to come: and happy is the man that truly followeth his worthy example.   

MEDITATIONS and Prayers upon the 27. PSALM.  

VERSE 1. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid?  
AS God hath given us outward and corporal eyes to see and behold the works of his hands here below, so hath he given us inward and spiritual light to see himself, and spiritually to behold the wonderful things he hath done for our soul's salvation; therefore when we look upon his creatures with our corporal eyes, we should lift up the eyes of our minds to behold him that hath made, framed, and preserved these visible things.  
The Sun is a visible creature, by whose beams our bodily eyes are enlightened, for the eye itself giveth not, but receiveth the light which the Sun giveth, for if of itself it gave the light, we should apprehend ●no darkness at all; but take away outward light, and the eye is dark: So the eye of the mind, the eye of the soul cannot of itself apprehend that spiritual light, which is Christ, that lighteth every man that cometh into the world: And without him the mind is dark, and runneth and rusheth upon diverse stumbling blocks of errors and dangers. But he that is guided by that light which was David's light, seeth and walketh the way of safety and salvation: in that light (Christ) is the well of life, he is the light in whom all the Elect sóe the true light and walk in it.  
The ordinary means to apprehend Christ the light, is the word, which he taught and left unto us, yet not of itself that light, but only showeth it, for every man that heareth the word, seeth not the light comprehended in the same; but they only whose inward eyes the Lord openeth to behold Christ the light, and they walk in the light. Many saw Christ, but not as he was the light and their salvation; for they delighted in darkness more than light, working wickedness even against that light in whom, and by whom, and through whom, they only that truly seek that light have assured salvation, neither is there safety or salvation in any other. Therefore doth David join light and salvation together, because that without that light there is no salvation, for light goeth with or before salvation; for without the light of knowledge there can be no faith, and without faith no salvation. David through faith was bold to affirm that the Lord was his light, and consequently his salvation, and he that would defend him from all his enemies, and therefore resolveth not to fear what man could do unto him.  
Our own natural light, the light of our eyes is an especial blessing of God: yet for unruiinesse it may be compared to the tongue; for as the tongue is an unruly evil, in setting as it were the whole world on fire, so are the eyes extravagant, and set the heart on fire; and therefore saith David, Turn away mine eyes from regarding vanity: for he found by woeful experience, that the light of the eye doth administer unto the mind diverse dangerous objects, as to himself the nakedness of Bershaba, with the sight of whom he was so inflamed with the fire of lust, which first entered by the eye, that he committed grievous sins in the accomplishment thereof. Yet was David himself reputed as it were the light of Israel, which he assumed not unto himself, but attributed the true light that he had unto the light of lights; saying, Surely thou art my light O Lord, and the Lord will lighten my darkness: And again, the Lord is my light and my salvation.  
By his own natural light he could not see his own error of adultery and marther, until he was inwardly enlightened, than he could confess it: neither could he see and consider how the Lord had defended him, but by that dim light which gave him courage & strength against the ●eare and the Lion, the overcoming of whom gave him assurance of the victory against Goliath: his experience of God's favour towards him grew daily more and more, encouraging others also to depend on the power, providence and love of God by his example, saying, and assuring them that the Lord would be a sure refuge unto them in their afflictions, for he faileth none that faithfully seek him; and how can we seek him but by Prayer? I will call upon the Lord, saith David, who is worthy to be praised, so shall I be safe from mine enemies: though they have many means to hurt, yet God that is our light and our salvation, hath many more means to help and to defend us: therefore saith David, whom should I fear, the Lord is my rock and my fortress, and he that delivereth me, my God and my strength, in him will I trust, my shield, the horn also of my salvation and my refuge, of whom shall I be afraid? If I have jehovah on my side, what can man do unto me? If he be my light, I shall live in light and walk in light, for in him is no darkness at all; he offereth light by his lively Word, and enlighteneth our inward parts by the bright beams of his heavenly Spirit. Being then inwardly armed, howsoever outwardly endangered, we need not fear, but as David did, let us cast our burden upon the Lord and he shall defend us; and let us commend our care unto him, for he careth for us: of whom or of what then need we to be afraid?  
Salvation cometh not of flesh nor by fleshly means, as the true light is not of the world nor of worldly men. Therefore seek not thy light nor safety through the policy or strength of the flesh, neither dream of salvation by worldly means, but break through the walls of flesh, and mount up in true contemplation of that saving light that shineth from above; from thence cometh the strength against which no carnal force shall prevail: and beware of such as promise unto themselves safety and salvation without this true light, as the wise by their policies, the rich by their wealth, the mighty by their much strength and multitudes, and as some by their own works: All which are broken reeds & vain props, and weak means to save the outward man, much less the inward soul. How then can they say, whom shall I fear? of whom shall I be afraid? when indeed they cannot but be afraid even where no fear is.  
Could Achitophel's counsel, Nebuchadnezzars greatness, Pharaohs stoutness, Goliahs' strength, Senacheribs' mighty army, Hasaels' swiftness, or the pharisees works save them? yet doth foolish flesh and blood account this weak and feeble means their glory, their life, and their salvation: But as Achitophel, whose counsel was like the Oracle of God, did hang himself; as Nabuchadnezzar in his greatest pomp became as a beast of the field; as Pharaoh in his hot pursuit was drowned and his army; as Senacherib was slain by his own sons; as Goliath for all his great strength was slain with a small stone; as Hazael for all his Roe-like swiftness, was slain in his running; and as the pharisees, for all their works, were condemned by Christ the light: So neither the wisest of the world, the greatest and most glorious in the world, the strongest in strength, nor he that justifieth himself most by his best works, work not only no salvation unto themselves as of themselves, but their own destruction. But the Lord of Hosts is my light, my strength and my salvation, therefore will I not been afraid.  
Consider well the benefit of thy light in the Lord, embrace the Lord thy light and thy salvation, embrace him in his Word, for God is the Word, the Word that light, that light thy life and thy salvation.  
Here then is the light that guideth the blind, and happy is the soul that hath this glorious light, he needs not fear she secret practices of the wicked, which this light discovereth, nor the force of the mighty, which this strength withstandeth, for God is his salvation.  
Fear not man then, who killeth but the body, fear not the fire that consumeth but the body, fear not the Sea that drowneth but the body, fear not sickness that toucheth but the body, fear not the sword that pierceth but the body; fear nothing that can prevail but against the body, for the Lord is thy light and thy salvation.  
O fear this Lord and reverence this light; he seeth in darkness, fear him that can kill both body and soul, and can cast both into utter darkness; fear this great God, fear none but him that can save and kill, that can cast down and exalt, that can with his Word work what he will, when he will, and as he will; fear him in love, and love him in fear, call upon him, despair not in him, he is thy salvation.  
Fear not the world nor worldly things, fear only firm in the world, and fly from evil, which this true light hateth; then fear not man, for if a thousand assail thee, fear not, but pray and believe, and trust in the Lord thy salvation: he will open the eyes of thy faith and thou shalt see with Elisha millions of means to defend thee; if poverty or want oppress thee as it did sometimes David, fear not, he will relieve thee, for he preserveth with little as with much, he fed many thousands with little means, and when they were all well filled, there was taken up in the remainder more than was before they had eaten. He increased the Oil and Meal of the poor Widow, that she fed herself and hers, and paid her debts with the remainder. He brought water out of the stones, and out of the dry Jawbone of an Ass. He fed his children with Bread from Heaven, and sent them Quails in the hungry Wilderness. He sent abundance of wheat extraordinarily unto distressed Samaria This is he, even that great God, that is the sustainer of my life, my light and my salvation: and not mine alone, but the God of all that faithfully seek him in their distress.  
Should I then fear, though I be environed with enemies? though I were in distress? nay, should I fear though I were in penury and want? though I were imprisoned for the constant profession of Christ's truth? did he not break the fetters, and opened he not the very iron gates, and cast the watchmen in a slumber to fetch Peter out of prison? did he not give joseph and Paul favour with their Jailers? of whom or of what then may the faithful be afraid? what crosses, what troubles, what afflictions, what threats of tyrants can make God's children afraid? though the seas rage and rose, though the world be in confused combustion, though the mountains cleave in sunder, though the heavens melt, though he that made all consume all, I will not fear. The Lord high & mighty, he is the strength of my life; nay, he is to me life itself, who then or what can without him force my death? If he take away this life, he hath provided for me a better and permanent: whom or what shall I be afraid of then? Shall I be afraid of Hell or Satan? He my Lord in Christ, my light and my salvation, hath conquered both Satan and Hell, what need I fear?  

A Prayer that God will be our light and our salvation in all our troubles and dangers.  
O Lord, who art the light that never goeth out, whereby thou guidest and governest those that acknowledge their own darkness; thou art the strength that never groweth weak, whereby thou savest & defendest thine from the hands of all that hate them. Be thou my light, O Lord, and lighten my darkness, that I may walk in that light and never go astray, for there is no agreement between error and thy truth; give me therefore heavenly knowledge, and I shall not be ignorant of that which I ought to know; and assist me with thy divine grace, and I shall practise that which thou hast taught me to know: Be thou my strength, than whom need I to fear? stand thou on my side, and then of whom should I be afraid?  
Stretch forth thy hand and hold me up, thou hast a mighty arm, and strong is thy right hand: in thee therefore I trust, and will not fear what man can do unto me.  
Be not far from me, O my God, for thou seest my troubles and knowest my dangers; neglect me not, but hasten to help me, give care unto me and save me, and let not mine enemies have their desires against me, nor triumph over me: though they be many, and in show far too mighty for me, yet in comparison of thy strength they are weak and of no strength; they trust in their Chariots, munition and multitudes; but I trust in thee and in thy strength alone, only praying thee to bless unto me the ordinary and lawful means which it shall please thee to raise up in thy wisdom for my defence. Though I do know and do acknowledge, that as a horse of itself is a vain help to deliver his rider by his great strength or swiftness, so are all outward, visible and carnal means unable to defend me without thee; and unless thou bless the use of them, and dispose and manage them in thy wisdom for my defence, they are also vain.  
Therefore come I unto thee my God, my strength, my light and my salvation, who hast promised, and art able to send even from Heaven to save me.  
Thou canst command an host of Angels to camp about me; though environed with many and mighty adversaries, yet having thee on my side, I know there shall be more with me than with them; while I am under thy protecting wings I am safe, I will not fear.  
Give thine Angels charge of me therefore, O Lord, to keep & defend me: show thy power in my weakness, and the weakness of mine enemies by thy strength: then though an host pitch against me, my heart shall not be afraid; though war be raised against me, I will trust in thee, my Lord, my light, my strength, and my salvation.    

VERSE 2. and 3. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3. If an host pitched against me, my heart should not be afraid; though war be raised against me, I will trust in thee.  
IN all actions Experience is as the mother of knowledge, and knowledge the ground of Assurance, which made David strong in his resolution to encounter Goliath, having formerly found that God assisted him in two several dangers, the one in killing a Bear, the other in overcoming a Lion; two strong, fierce, and devouring beasts, and that when he was but young and a Shepherd; yet it seemeth he had learned to fear God and to trust in him, for that he acknowledged that he overcame them, not by his own proper power, but by the power of God, which two conquests wrought in him-assurance, that by the same aid he should vanquish that monster of men Goliath: though his ugly presence and furniture of arms amazed the whole host of Israel, David yet not daunted, having a strong faith in God, undertook the combat and prevailed, though that monster scorned him, and threatening that he would give his flesh to be devoured of the Fowls of the air, and wild beasts of the field, which by the aid of him in whom David trusted, came contrarily to pass, for David took off his head and disarmed him, and left his carcase to the Fowls of the air, whereby he more and more increased in faith, strength and courage, and bold to assure himself, that as this monster stumbled and fell at his flying stone that would have eaten up his flesh; so should all his wicked enemies and foes when they should come upon him to eat up his flesh, namely, to take away his life, they should even so stumble and fall, as by experience he after found that God still defended him, so that to the praise of God he sung, When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.  
When Saul a mighty King sought David's life to destroy it, first by his own hand with a spear, purposing to have nailed him to the wall suddenly (which by God's providence he avoided) and after commanded jonathan his son, and other his servants to murder him: but God stirred up the heart of jonathan to affect David so entirely, that he revealed unto him his father's malicious intention against the life of David, showing thereby the wonderful providence of God in preserving his from most imminent dangers.  
David not yet secure, for fear fled from Saul, as not willing to tempt God by presuming upon God's delivery, and not to use lawful means to provide for himself; hid himself in the Mountains where Saul his enemy with a great power pursued him, suborning intelligencers to discover David's abode wheresoever he hid himself: where may be noted the heat of the malice of an enemy, and how ready some wicked wretches are to show themselves officious to betray the innocent, to please a Tyrant.  
But note further the providence of God, in finding secret & unexpected means to preserve the innocent, for when Saul was in his most furious pursuit to kill David, his abode being discovered, God found a means to put a Ring in Saul's nose (in favour of David, and for his own glory) enforcing him to retire from further following that innocent man; and to hasten th● rescue and relief of his own Territories which the Philistines had even then by God's providence invaded: and being sore beset with his enemies, he desperately fell on his own sword and died. So it came to pass, that when the wicked, even David's enemies and his foes, came upon him to eat up his flesh, namely to take away his lise, they stumbled and fell.  
God was ever with David; for David always depended on God, which who so doth, shall never stumble nor fall. But even his faith and integrity shall make his very enem●●s to fear him: As Saul feared David, because God was with him, whose chief armour and weapons were his fear and trust, in the name and assistance of jehovah, wherewith he fought diverse battles, and slew with great slaughter many Philistines his enemies; not only before, but after he was anointed King, none prevailed against him, but they that came upon him stumbled and fell.  
Seeing then that Faith, and the fear of God and prayer be approved of force, so far to prevail with God, as to obtain his help and defence against wicked enemies & foes, that when they assail us, he causeth them to stumble and fall; let us imitate the faith, and fight with that assurance that David did: for he is the same God still, of the same power, of the same providence and love. And we are not without like enemies as David in his time had, though without cause.  
To relate all David's dangers, troubles, and deliveries, battles and victories, though profitable for our encouragement: yet might seem tedious, not altogether impertinent, because by them is the love, the power, and providence of God seen in defending and relieving the faithful; and his just judgements against wicked enemies of their stumbling and false. Yet let his fa●th and constancy move all faithful men to imitate his virtues; not in that he was a King, but in that he was a godly King, of whom God gives testimony, that he was a man according to Gods own heart; not that he was so conformable by nature, but so framed by the grace and good will of God: For, by nature he was no better in God's acceptation than Saul, who was also a King: But God so seasoned David's heart (of his own free mercy) that he obeyed and conformed his actions, according as God had wrought in his heart, and left Saul to the corruption of his own heart: yet did not David glory in any merit of his own, but gave the praise to God, saying, Blessed is he whom thou choosest and causest to come unto thee. And again, The wicked are strangers from the womb, even from the belly have they erred: Yet Saul after he was anointed King by Samuel, was turned into another man, and was numbered among the Prophets; but no otherwise than judas among the Apostles.  
God is the God of all that faithfully and constantly fly unto him for succour; For, salvation belongeth unto him alone; not unto the power of Kings, been they never so strong in multitudes of armed men, with shipping, or whatsoever military and warlike furniture; but where Gods continual blessing doth accompany a few, they prevail against many; though sometimes God may suffer his own dearest children to been encountered and beaten by his own and their enemies: Especially when they presume to stand too much upon their own strength, as upon allies, friends, and multitudes: prevailing with these, God is not so glorified, as when he by few overcometh a multitude: As when David by a few slew two and twenty thousand Aramites: And joshua five combined Kings, wherein yet he would not have the whole victory to been ascribed to joshuahs' forces, but was himself the principal in the overthrow, not only in aiding and directing joshuah, but in pouring down hailstones from heaven upon his enemies, whereby he slew more men than joshuahs' Army did by the sword. And sometimes he taketh to himself the whole praise of the victory; as when Senacherib came against good Hezekiah, with a most invincible supposed Army, under the conduct of Tartan Rabsaris, and Rabsakeh, railing upon, and threatening Hezekiah, and blaspheming God, styling himself the Great King of Ashur, whom he thought God himself was not able to withstand, flattering himself as proud Tyrants use to do (as we have seen) that he in despite of Hezekiahs' God, would deprive him of his Kingdom▪ pretending that he came in the name of the Lord (as some of late have done) Are we come (saith he) or do we this without the Lord? Whereat Hezekiah, in deed, according to humane frailty was afraid: But ask counsel of the Lord by faithful prayer (the best refuge and defence in danger) he became assured of God's assistance and banished fear. And that night, that God (which that Tyrant blasphemed, as not of power to resist him) sent his destroying Angel and slew Senacheribs' army, one hundred four▪ score and five thousand men. We may not forget our like deliveries fresh in our memories, even by the mere hand of God.  
It is not superfluous to recount other famous Histories, recorded in the Book of God, which for further confirmation of our Faith in God, in like danger are plentiful. Benadab, that mighty King of Aram, threatened Ahab King of Israel to deprive him, not only of his Kingdom, but of all that he had, of his Silver and Gold, of his Women and fair children: She wing hereby the insolency, pride, and security of Tyrants, who by reason of their carnal strength, force and multitudes, will dispose of the lands, and share the possessions of them, whose Territories they thirst after, and that before their arrival, as though the victory were theirs before the encounter. As we with our ears have heard that our enemies have boasted, through the false and forged benediction of him that is a deceiver, and yet taketh the falsely conceived authority from heaven. But our God laughed their pride, insolency, and security to scorn; taking our cause into his own hand, confounded their devices, daunted their hearts, weakened their arms, abandoned their Navies by his own power; even as he gave proud Benadab into ahab's power, though a wicked King and an Idolater, therefore not for ahab's sake, but for his own Names seek, and his own people's safety. And to show his Omnipotent power in defending his own, and confounding his and their enemies. So that the truly faithful in God being threatened, beset and besieged by wicked multitudes, need not to be afraid: for though war be raised against them; that God that defended David, Hezekias, and all that have truly called upon him in like danger, will as he hath ever hitherunto, defend us.  
They that have the God of Hosts on their side, need not to fear though Kings combine, and people rage, as if they would eat up their flesh. Only let them live godly, pray faithfully; and use ordinary means lawfully: then if an Host pitch against them, their hearts need not be afraid though war be raised against them, let them trust in him, and they shall see the salvation of God.  
They that fight against God's people, fight even against God himself: as Paul persecuting his children, persecuted Christ. If therefore a mighty Host invade us, we may boldly, though in seeming weakness, encounter them; for there are more with the children of God, though not seen, than with the wicked. God never faileth nor forsaketh his, unless they forsake him: he leaveth them not, unless they leave him.  
Infinite are the examples hereof in holy Scriptures, which might be also produced, further to confirm our assurance: And were it needful, there might be inserted not a few examples of Gods like deliveries, recorded in our own Chronicles, and in our own remembrances. But where God's Spirit speaketh by the pens of Gods own Secretaries, there need no humane testimonies, but only to show that God is still the same. He is Alpha and Omega, the same, yesterday, to day, and for ever; therefore may the man that is godly, assure himself with holy David: If an Host of enemy's pitch against him, his heart need not be afraid, though war be raised against him he may trust in this; That when the wicked, even his enemies and his foes come upon him to eat up his flesh, they shall stumble and fall.  

A Prayer to God; that he will defend us from our Enemies.  
O Holy and most mighty God of Hosts, who dwellest in the heavens, and yet art thou absolute also in the earth, governing; guiding, directing, and protecting, those that fear thy name, so that they need not fear the power or malice of whatsoever adversaries; for salvation belongeth unto thee alone, and thy blessing is evermore upon them that faithfully depend upon thee: Therefore (Lord) though we be weak in power, ignorant in carnal policies, destitute of humane aid, and beset with enemies, who raise deadly war against us, confirm our faith in thee, and we shall be strong; yea, stronger than our enemies, and wiser than our most politic and subtle adversaries; and shall be either able to withstand their violence, or escape their mischiefs: though we have no other defence but thy providence, no other armour but thy love; no other weapons but true faith, and a holy fear of thy name; yet in this defence will we trust, and in this salvation will we rejoice.  
In this confidence, Lord, come we unto thee, pouring out our hearts before thee; not because thou knowest them not, but because thou knowest them; therefore come we unto thee, that thou mayst be pleased to remove our fear, and ease our grief; and to be strengthened and confirmed in a lively, assurance of our safety and salvation in thee, and of thy defence against these our enemies, for there is none besides thee that can deliver us.  
Remember Lord thy goodness, which thou vouchsafedst to our faithful forefathers of old, how thou deliveredst them from their enemies when they cried unto thee. Hear us we pray thee, O Lord, and help us, for vain is the help of man.  
Turn our fear into assurance of thy favour and help; our mourning into rejoicing in thee. Lose our sorrows, and gird us again with gladness: let not our sins hinder thy mercies, wherein we pray thee to turn the counsel of our wicked adversaries into foolishness, their strength into weakness, and their hope into despair.  
Thou art the Lord of hosts, high and mighty, loving unto those that fear thee, helpful unto those that trust in thee, and a terrible God unto them that despise thee or thine; What Tyrant can stand before thee? What King can encounter thee, or take thy children out of thy hands? Pharaoh could not detain Israel, when thou wouldst transplant them: Saul could not hurt David, thou defending him. Senacherib could not have his desire against Hez●kias, thou fight for him; our enemies could not hurt us, thou curbing them. O show thyself now as thou hast ever done, our defender.  
With speed, O'Lord, reform all our imperfections, cover the multitude of our gross and fearful sins, which call for enemies, and other punishments in thy justice to be inflicted upon us: Turn thou unto us, and we shall return unto thee: Let our repentance appear by the mortification of our sinful desires: Humble us, and we shall be humbled, then shalt thou in compassion pardon us, and in thy favour compass us about, as with▪ a shield: Thou shalt be our refuge in our greatest danger; for there is no God besides thee, no help but of thee: Thou alone art able to command an Host of Angels from heaven, to attend and guard us: Twenty thousand thousand Angels canst thou send from heaven to defend us, thyself the chief Leader of that celestial army: whereof one of them is sufficient to confound a million of thine and our wicked enemies when they assail us to cat up our flesh; thou in a moment canst make them to stumble and fall.  
What then is man? Or what is the force of Princes, when thou takest part against them in the behalf of them whom thou wilt defend? Therefore cast we our burden and care upon thee, for thou hast promised to care for us.  
O send therefore from heaven and save us; have mercy upon us, O God, have mercy upon us, for we trust in thee: And under the shadow of thy wings will we shelter our selves, until our enemies be either converted or confounded. Then shall we praise thy name, O Lord, for that thou hast not left us as a prey unto the will of our enemies: and though we walk in the midst of troubles, yet we know and are assured that thou wilt take a convenient time to finish the work of our absolute delivery: For thy mercy, and thy truth, and thy power, endure from generation to generation. Preserve us therefore, O God, from these cruel men, and the praise and glory shall be thine, the comfort ours. And the example of thy so fatherly protecting us, shall be a motive to others in like danger to call upon thee. So be it.    

VERSE 4. One thing have I desired of the Lord that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple.  
GReat is the difference between the worldling & the true Christian; between a carnal and a spiritual minded man: The one coveteth to dwell and to have his continual abode here below, the other soareth and aspireth upward: the one resembleth the Swine, the other the Eagle: the one is never satisfied with earthly and carnal things, for he hath as many desires as he hath senses, and every pleasing thing that offereth itself to any of them he coveteth, for every sense hath its particular delights: as many senses so many fantasies numberless, yet neither of them can be satisfied, for the heart of a carual man engrosseth them all, and the more vanities it apprehendeth, the more desire increaseth; for, the eye is never satisfied with seeing, nor the care with hearing pleasing things. But the spiritual minded desireth only one thing, namely, to be assured of his salvation and the glory to come. And therefore holy David desired (as all true Christians ought) this one thing, for this only one thing is necessary.  
Bershaba the wife of David, and mother of Solomon, desired but one thing of her son, and he promised her fair, but performed it not according to her desire. But David the father of Solomon, desired one thing which he longed for, of a King greater than Solomon, and a matter of far greater moment than was Bershabaes', and his Petition was accepted: both their Petitions seemed to proceed of love, but the difference of their issues was great; the one procured hatred and death, the other a most blessed success. She made her request to man, in whom to put confidence is vain. He made his request to God, the holy one of Israel, in whom there is mercy and truth. To whom also Solomon made one especial request, only for wisdom, and obtained it, and with it many earthly blessings which he asked not. So bountiful is God, as if we ask that one thing necessary, namely the Kingdom of God and the righteousness thereof, he will also add blessing upon blessing, though we ask them not.  
David's only Petition was, that he might dwell in the house of the Lord all the days of his life: A blessed (yet a strange) request of a King in the opinion of worldly men, who might think David not to be so wise as some ambitious and carnal politicians are at this day, who had rather be in King's Courts to take their pleasures, than to be restrained in a Temple for a day. And David being a King, might have retired himself in his Palace, and have taken what pleasure and delight he would; having a Kingdom to supply whatsoever might have pleased any of his senses. But these delights he found not answerable to his affection, which was seasoned from above, having tasted so sweetly of the love of jehovah, who of a Shepherd made him a King, and who had so often delivered him from his enemies; he had rather been conversant with him in his house one day, than a thousand in the Court of Saul, or in his own Court among his Gallants. Nay, he would choose rather to be a doorekéeper in the house of God, than to command an earthly kingdom, and to be deprived of his heavenly exercises in the house of God.  
It is a most glorious estate indeed to be a King, but far more glorious to be a godly King. He is God's Vicegerent in that part of the earth wherein God in his providence hath set him; yet must he look to have some discontents mixed with his greatness, and necessary too; otherwise greatness might cause forgetfulness, that he is a man, as former examples have discovered. And therefore did God visit David (chosen after his own heart) with many troubles, to the end he should not be unmindful what he was, & whence, and from what estate God had raised him to that place of eminence: and that he should serve the Lord, and maintain his laws, and defend his people, cherishing the good, and chastising the evil. And therefore was David to forward in calling his people to serve the Lord, and himself to be the leader of them to the Temple of God, to which he had so sincere a desire, that he requested of the Lord that he might dwell therein all the days of his life, or at least have free liberty often to visit it, to the praise of God and exercise of prayer.  
This desire is commonly the last and least in great men, for the most part though no doubt they desire (as Balaam did) to die (when necessity requireth) the death of the righteous, and greater glory would it be unto them if they would practise (while they have time) the life of the righteous as they seldom do; yet few or none, of whatsoever quality are so irreligious in show, but they will look into the house of God, peradventure once, it may be twice in a Sabbath. And peradventure think it long, as loath to spare their pleasures, delights or profits to live a whole day in the Temple of God with fasting and prayer. Some would think it as hard a task as the bondage of Egypt, or the captivity of Babylon. But blessed been God, some there are that have David's desire, though not to dwell really in the Temple, yet to be comfortably conversant among God's people, in hearing God speak unto them, and they to speak unto God.  
This is that that great men should principally desire for their example in well doing much moveth inferiors to imitation, for it is commonly observed, that example doth draw more to good or evil, than documents or dehortations. The godly life of a great man is as a Tower seen a far, and many especially his followers will imitate his steps, at least in show, and even that show of a godly life is a good motive to others to live godly indeed: and as a good life gives comfort & encouragement to others to be good, so the precedent of evil makes many evil. If greatness and goodness go together, it is the sweetest consort that a mortal man can make in this life, 〈◊〉 the contrary as harsh & hellish.  
This holy desire of David was not for a day, for he speaks of the time past. I desired, which implies a continual inward Petition; and argues his constancy in desiring, though he were often in such straits and distresses as he could not visit the material temple as he desired; yet, wheresoever he was driven by the malice and rage of his enemies, he even there found Bethel, the house of God; in the Wilderness of Ziph, in the holds of Engedy, in Maan and Gath, uncoth and solitary places: he found the Lord his God even in his holy Temple, for where God is present there is his Temple. In the Lion's den Daniel found him; in the Furnace the three children; in the Dungeon jeremy; in the Prison Peter; under the stones Stephen; in Sodom Lot; in the flood Noah: God is every where, where he is called upon faithfully.  
Every faithful child of God is always in God's house, where David desired so earnestly to dwell: yet though he found God every where where he called upon him, he had an earnest desire to been conversant, even in that material temple where the children of God did assemble, to celebrate the praises of God, and to hear his Word: and though he were their King, thought it no disparagement, but the greatest part of his duty to accompany his subjects (according to conveniency) in the holy exercises of Religion: whereof being prevented by means of his enemies, he complaineth that he was as a Pelican in the Wilderness, and as an Owl in the Desert: And deemed the Sparrow more happy than he, because that silly Bird could at all times resort unto that holy place to which he could not come.  
Lord (saith David) who shall dwell in thy Tabernacle? and who shall rest in thy holy Mountain? that is, who shall worthily enter into thy holy Temple and behold thy beauty? he answereth, He that worketh righteousness, etc. for God is holy and requireth holiness of life, walking uprightly in a lively faith. And therefore though it be the duty of all men to frequent the material Temple of God, to accompany the congregation in prayer, praising of God and hearing his Word: yet all come not with that holy desire that David did, nor qualified as David was: yet he that is unprepared to day may been fit to morrow, for the Word of God is as a Net, and often times catcheth men ere they be aware: therefore ought all men to desire as David did, to visit God's Temple, where this Net of the Word is spread; for being once taken, he will then with David require that one thing: namely, to dwell in the house of the Lord all the days of his life, and often to visit his Temple.  
David did not only make a bare request unto God, but did even press him, he required him as if he had been familiar with him, (as the faithful may use a holy familiarity with God in their prayers) praying God to afford him that blessing of blessings, as to admit him into his holy presence, wherein is the fullness of joy, and at his right hand are pleasures for evermore; not for a day a month or a year, as worldlings have, and then perish, but begun here and shall never have end.  
To dwell in the house of jehovah, is to dwell & abide in his favour, to be partaker of his sanctifying grace, to have the true knowledge of his divine will, and to practise it by faith, obedience, zeal, prayer; and to bear about us the marks of the Lord Jesus, in patient undergoing the burden of the Cross, and in continual exercise of holiness and righteousness: whosoever is in this case is safe in the holy Temple of God as in a safe Sanctuary, and is a true member of the mystical body of our conquering Christ, the head of that Church which is the true Temple, neither made with hands, and which hands cannot pull down: Out of which are barred all such as trust in lying miracles, and works that cannot profit such as steal, commit idolatry, adultery; such as swear falsely, and such as fall down and worship false gods, or the true God after a false and idolatrous manner.  
Though these stand in the material Temple, or seclude themselves in Cloisters, in seeming devotion to sequester themselves from the world to God, and yet commit many barbarous sins and gross impieties, thinking themselves safe, and to be reconciled to God by a confessory penance, God will not only not hear them but reject them & their prayers, for they seem religious and are not, obedient to God and are not, faithful and are not: but are mere Hypocrites, who resorting to the Temple of God, commit rather sacrilege than offer sacrifice acceptable to God. These visit not the Temple, but rather defile if with their counterfeit holiness, who would seem in show Saints, but in heart enemies to Christ and Christians; yet cry they, the Church, the Church; and yet far from being members of it. So many séeming-good Christians cry out, Preach, Preach, and seem never satisfied with Sermons; this desire is good, if their hearts desire it to profit and practise the word: but if it be but to seem religious, and inwardly retain their corrupt desires, if they amend not their ways and their works, seem they never so holy they are but Hypocrites: for this is to been in the Temple of God by his Word preached, to learn & to execute judgement, not to oppress the poor nor the stranger, the fatherless nor the Widow, not to deceive nor to walk after other gods, after riches and pleasures. If this fruit of hearing appear in them, they are no doubt of the family and house of God, and shall dwell in his Tabernacle and rest securely upon his holy Mountain, for they are of the generation of the just: but there is a generation (saith Solomon) that are pure in their own conceits, and yet are not washed from their filthiness: they follow the devices of their own hearts, And assume unto themselves a peculiar manner of serving of God, not according to the sincere truth: but as God abhorreth all sacrifices of unclean things: so doth he all counterfeit shows of sincerity.  
God admitteth not sinners; namely, such as make no conscience of sin, to come into his holy presence, much less to dwell in his holy Temple, though they may seem to honour him with their lips: He detesteth their forged sacrifices, and their very prayers are abominable, though they partake of the holy Sacraments, and perform outwardly other divine duties: He is not pleased with them, neither behold they the beauty of the Lord; but his severe and fierce countenance is bend against them.  
But such as desire with the like affection as David did, to behold the beauty of the Lord, and to visit his Temple, are such as the Lord enuiteth and willeth to come, and lovingly embraceth them. They come not for a spirit and away, but desire to make their continual abode, where they may still behold his beauty and his glory; his loving kindness and mercies towards them, showed in his word as in a glass, which appeareth more sweet and amiable to the eyes of their sanctified souls, than the most beautiful feature of Angels. This most heavenly beauty David desired to see, & saw it; as Paul teacheth, saying; That God commanded the light to shine out of darkness, even in our hearts, that the light of the knowledge of the glory of God might shine in the face of jesus Christ, whose glory we see in the preaching of his word; wherein he declareth the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. This glory the more the spiritual man beholdeth, the more is he moved with desire to see more and more, and can never be sufficiently filled with that heavenly Contemplation. Much were the Disciples moved at the sight of Christ's transfigured glory; in so much as they desired to have enjoyed the sight of it still, so glorious it was, that their minds were even ravished with the beauty thereof. So David desired to dwell in the Temple of the Lord; not for a day, but all the days of his life, to behold the beauty, the goodness, and mercies of God, revealed in his Word, and to exercise himself in prayer.  
Where God is duly and truly called upon by a holy Congregation, there appeareth the glory and beauty of jehovah. There is the Ark of the Lord, the presence of the mighty God of jacob: whose glory filleth the Temple, which the faithful man seeth with a spiritual eye; but the carnal man, though bodily present in the same Temple, apprehendeth it not. As when Paul was converted, he saw the glory of God shine upon him; but they that journeyed with him, though near him, saw nothing. So that God is only seen of them, to whom he pleaseth to reveal himself.  
This beauty of the Lord shineth in the hearts of Gods elect children, by the revelation of the holy Ghost, which none seeth but themselves. And they take such sweet delight in the beholding of the face of God in Christ, as they do receive in their souls the very Impression of the Image of the glory of the only begotten Son of the Father, full of grace and truth: even as Moses received thorough the splendour of the glory of God upon Mount Sinai in his countenance, such an impression of that glory, that the children of Israel could not endure to behold with their eyes the glory of his countenance.  
What remaineth then, but that we neglect not the continual visitation of the temple of God, to accompany the Congregation in the hearing of that heavenly Word, to pray unto God for his blessings, and to give him praise for his benefits. And the Lord open our spiritual eyes, that we may even here behold his beauty, and be hereafter partakers of his glory.  

A Prayer for spiritual knowledge, and increase of our holy desires to visit the Temple of God, to hear his Word, to pray unto him, and to praise him.  
O Gracious Lord God, most loving, who reiectest none that come unto thee with a perfect heart; and none can come unto thee unless thou call him, as well by thy inward Grace as by thy outward Word: Vouchsafe according to the riches of thy Grace to grant, that I may be strengthened by thy Spirit in the inner man, that Christ may dwell in my heart by faith, and that my whole spirit, soul and body, may be kept blameless, to the coming of the Lord jesus. For thou knowest, Lord, what I am by nature, a man unworthy to enter under thy roof, or to press into the place where thine honour dwelleth.  
For thou art a God that lovest righteousness, and acceptest of such as are of clean hearts, and whose conversations are upright before thee: but I am a sinner and corrupt, as all my fathers were; Cleanse me therefore, O gracious Lord God, in the blood of jesus Christ, and make me fit to approach thine holy Temple, that I may see thy beauty, and behold thy glory. Open mine ears that I may hear; prepare my heart that I may understand what thou teachest in thy word: Enlighten mine inward eyes, the eyes of my soul, that I may see thee, and take comfort in thy presence. And open my lips, that I may speak unto thee in faith, and answer me again in love. Teach me that celestial language, that may move thee to hear me.  
For what booteth it me to come into thy house with deaf ears, not to hear thee? without attention, to understand thee? mute, and not be able to speak unto thee?  
Yet I know, good Father, that thou hearest them that cannot speak, and thou teachest them that understand not; and thou openest the eyes of them that see not: such is thy love towards us, as thou acceptest even of the language of hearty sighs, whither they be for sin, or for want of spiritual graces: Thou knowest the inward desires of the heart, tending to good or evil.  
I am sorry, good Father, that any corruption lurketh in my defiled heart, to keep out that blessed guest thy Spirit. I cannot of myself abandon corruption: I cannot of myself so mortify my sin, but that the dregges therefore will still remain. But cast me not out of thine holy Temple, because I am a sinner; but rather, because I am a sinner, admit to visit thy Temple, to hear thy Word, that I may learn to live more and more obediently unto thee.  
Make thou my heart clean and I shall be all clean; so shall I visit thine house to honour thee, and comfort myself by thy holy presence, and shall take spiritual pleasure in thy beauty, and be finally partaker of thy glory.  
Thou lovest righteousness, O make me righteous: Thou hatest iniquity, abandon my sins: Knit my heart unto thee, that I may both fear and love thy name. Give me a holy desire to seek thee, and to serve thee, both in the material Temple with thy people, and in all places, at all times; for thou art every where to be found. And where thou art, there is thy house; for thou dwellest not in Temples made with hands, but in the heavens, and in the hearts of them whom thou hast sanctified.  
Turn thy face unto me, O Lord, for thy face I seek: Show me thy beauty and glory of thy countenance, and change me into thine own Image by thy Spirit, and in the same Spirit admit me continually to visit thy holy Temple.  
Make my heart stable and unblameable before thee in holiness, that I may serve thee with a sincere and pure heart, and conscience undefiled: That I come not into thine house only to seem religious, but in true faith and due reverence, and give thou a blessing unto my godly desires, Amen.    

VERSE 5. In the time of trouble he shall hide me in his Tabernacle, in the secret place of his Pavilion shall he hide me, and set me upon a Rock.  
THe very name of Trouble is fearful to a worldly man, for he loves pleasure & ease, and when trouble cometh, he is cast down, and is (as it were) at death's door: but the true child of God being forewarned, that if he will live godly, he must look for and prepare himself to suffer trouble and affliction in this life: Trouble therefore doth little or nothing move him when it cometh, because when he first entered into the school of christianity, he learned that the love of God, & the love of the world, could not stand together with his profession, and that there is a kind of enmity between the children of God and the love of the world, or at lest no agreement; And that is the cause that the good are most afflicted, and the worldlings prosper most: The first are innocent, in whom there is neither gall nor bitterness; the other, as they are covetous, so are they commonly proud and envious. The first is commonly injured, and bears it with patience: the other triumphs over them that resist them not, but have only in all their troubles recourse unto God, whose they are, being assured that he in the time of trouble will be their defence, and hide them in his Tabernacle, which was only godly David's refuge, being often and many ways afflicted, as at large before appeareth.  
God sendeth affliction upon his own dearest children, when oftentimes he letteth the wicked go free; yet is not God unjust in this, nor partial, in sparing the evil, and punishing the good. He hath his ends in both, according to his heavenly wisdom, who knoweth how to deal with both. And he that seemeth most to be spared, and thinks himself in best case, is in greatest danger; and he that seemeth in most danger, is nearest greatest happiness: Howsoever indiscréet men measure their felicity by this world's fullness, and freedom from troubles; and censure the dearest children of God to be surely out of his favour, by reason of their manifold afflictions. And yet they see that the simple nurse, though she love her Infant never so dear, she will wean it from the breast by some bitter thing, when she thinks her milk not good for the child; And that a Father, if he love his child, will with the rod of correction restrain him from things dangerous. And think they, that our heavenly Father thinks it not fit to wean his own children from this hurtful world, that they perish not with worldlings? But when he striketh the wicked, it is in his anger, as the beginning of their perpetual sorrows, by whose severe punishments here, his own children may be terrified from committing like sins, by example of their punishments.  
He that will live godly must suffer affliction; yet not above their strength, for God putteth to his hand, to moderate and mitigate the weight of their burden. The troubles and afflictions of the faithful seem more intolerable to the beholders, then to themselves that seel them, and have a lively faith and constancy to bear them: Great and many are the troubles, even of the righteous; but God delivereth them out of all. In the time of trouble he hides them in his Tabernacle, in the secret place of his Pavilion shall he hide them, and set them upon a Rock. He hid David from Saul, and Moses from Pharaohs murderers: his Tabernacle is always open to entertain them, that in their troubles fly for shelter to him: His favour is the Rock that cannot be moved; his providence, the mountain of their rest and refuge.  
Troubles are but for a moment, and then cometh comfort; therefore do the children of God with patience, great alacrity and joy undergo them. But contrary, the comfort of the wicked is here short and momentany; but the●r future misery shall have no end.  
Seeing then that no man, especially such as are God's dearest children, can live here in this earthly Pilgrimage, but he must look for and endure troubles: Who will not then prepare himself with constancy and patience to embrace them when they came?  
The holy Ghost by the pen of godly David, hath assured the poor oppressed & afflicted children of God, never to be forgotten: Their hope shall not perish for ever, for God is not an idle observer, or a careless spectator of the afflictions and miseries▪ of those that are his: Though he suffer them to be oppressed long; as some with enemies, as David; some by loss of goods, as job; some by imprisonment, as joseph; some with sickness, as Hezekiah; and withal to permit the wicked to mock and deride them, for that they trusting in God, are suffered thus to be afflicted; and notwithstanding their prayers not to be delivered or relieved, which is no small tentation. But these men look into the outward prosperity of men, and commend them, entertain them, embrace them; as if all cause of love were due to them that were loaden with lucre, As for the poor, they are despised, contemned, and had in continual derision, of such only indeed as are blind, and see not; ignorant, and know not; dull, and observe not, That there is a God that careth for such as worldlings cast off: that he embraceth his poor that the wealthy despise, and that he loveth them that the worldlings hate; And that in the time of trouble he hideth them in his Tabernacle, within the secret place of his Pavilion shall he hide them: Nay, the very Angels of God (whom man seeth not) pitcheth round about them that fear him and call upon him, and delivereth them; therefore though the godly be poor, the Lord thinketh on them.  
Many a mean contenmed child of God, (having little m●anes) by the blessing of God, do eat with more contented, and more salutary saturity, than many times do the most wealthy of the abundance of all their table dainties: A little that the righteous hath, is better than the abundance of the ungodly rich. Let no man therefore faint nor fear, when trouble, affliction, or persecution cometh; but rather rejoice, knowing that tribulation bring●th forth patience; and patience, experience; and experience, Hope; and Hope maketh not ashamed; but assureth the faithful of the goodness and love of God, which is shed abroad in our hearts by the holy Ghost: so that howsoever we be scorned, we need not blush at our troubles and afflictions, but at our sins that procure them: yet are they unto the children of God but wholesome medicines to cure them, and to prevent them: only unsavoury to the carnal mind, which also do accustom to patience, which by experience cherisheth and confirmeth our hope, which through faith is an assured testimony unto our conscience, that we are beloved of God, so much the more, by how much he keepeth us under, and in obedience through afflictions. For, if he leaveth us unto our own corrupt conversations without correction, so much the stronger grow we in sin: therefore necessary it is, that we should often feel his correcting rod, lest at the last he should confound us with his devouring sword; for if we should been without trouble, which is our correction, whereof all Gods children are partakers, we could not but account ourselves bastards, and no sons: And if his corrections keep us in obedience, than we may assure ourselves, he will hide us in his Tabernacle, that no power or policy of the wicked shall find us out to hurt us.  
As men are in number many, and their affections diverse, & none liveth without some trouble or affliction, not all in one measure or in like degree: so is every man comforted or cast down according to the measure of his faintness or faith, for many men may been equal partakers of one and the same trouble, yet not of equal resolution to bear it.  
Some men have great afflictions, and bear them with great patience; some small, and yet cry out under the burden of them; some men have many troubles and yet account them few; some few, and yet account them many; some have fearful afflictions, yet they repute them favourable; some very favourable crosses, yet esteem them very fierce and cruel; some have long and tedious afflictions, yet supposed short; some very short, yet conceived long and cumbersome.  
This ariseth only of the difference of men's faith and frailty. The first is bold and strong, able to bear and undergo whatsoever it pleaseth God to lay upon them; saying with faithful David, God is my hope and strength and my portion. The second is weak and sinketh under the burden of most easy trials, because they cannot say in their hearts as David did, the Lord is my rock and my salvation, nor assure themselves that God will hide them in his Tabernacle, in the secret place of his pavilion.  
And what is this hiding of his Saints, but his continual watchfulness over them, and his providence in keeping and defending them? he sets them upon a rock, namely, he taketh them into his own protection, and none is able to take them out of his hands; therefore are they constant in all their troubles, let them lose their children: let them be robbed of their goods, afflicted in their bodies, upbraided of their enemies, condemned for Hypocrites, persecuted as Heretics, or brought to extreme poverty; let them endure all these and more troubles with holy job, yet will they retain their constancy & confidence in God, still knowing that he in whom they trust is faithful in his promises; and his power is absolute, and that in the time of their trouble he will hide them in his Tabernacle, in the secret place of his pavilion, he will hide them and set them upon a rock.  
There is no trouble, trial or affliction of what kind soever, but the dearest and most beloved of God have been partakers of them. Abel was murdered by Cain his wicked brother for his sincere worship of God. Faithful Abraham was not free from troubles, from doubting and fear; he was commanded to offer his dearest son Isaak in sacrifice, in whose seed the general blessing was promised: being afraid of his life, for his wife's sake, was twice driven to fain untruths, both to Pharaoh in Egypt, and Abimelech King of Gerar: He had trouble by Lot his brother, he had grief for the destruction of Sodom, besides many other troubles. Isaak likewise for fear of his life for Rebeccah his wife, by his untruth exposed her chastity to the will of a heathen King: he was afflicted by the Philistines, he was crossed in his desire of preferring Esau before jaakoh in the blessing. jaakob was forced to fly out of his own Country, and from his friends, and to be a servant in a strange land, for fear of his brother Esau, that threatened to kill him: being envied by Laban's his Uncle's sons, he fled with his wives and children, he was pursued by Laban: he was encountered by an Angel that wrestled with him all the night, shook him fearfully and lamed him: he marched in great fear and perplexity with his wife's children and droves, towards his offended brother Esau, who came against him with four hundred men: he was miserably tormented for the supposed death of his dearest son joseph, and much perplexed for his sons murdering his neighbour Seehemites. joseph was guiltlessly accused and wrongfully imprisoned. Moses was like to have been slain by the Angel in the Inn, for not circumcising his son, prevented by Zipporah his wife, who after circumcised him, and cast the fore skin of her son at Moses feet, saying, Thou art indeed a bloody husband unto me: many other troubles he had for the disobedience of the people of Israel. Not one of God's children have been free from troubles, therefore let none refuse to take up the Cross of Christ, who in his own person suffered many reproaches, ignominies, and at last the death of the cross for us: None of his Apostles escaped most cruel torments, some were stoned to death, some slain with the sword, every of them had their troubles and torments, and all the Fathers of the Primitive Church had their several miserable ends for Christ, and yet tenderly be loved of God. Shall we then that have the like and the same benefit by the death of Christ, be ashamed of his Cross? Shall we think to enjoy his glory, and shall we suffer none of his disgrace? We are his members, and he is our head, and shall our head suffer and we live at ease?  
Satan is malicious, he can endure none that liveth uprightly, but he will use his instruments to molest them; if he cannot induce them to sin against God with a high hand, he will procure them troubles, and such as wherewith if it were possible, he would so weaken their faith in God, that they should use any ungodly means to free themselves; and will persuade them that God punisheth none but such as he hath no love unto: but the truly faithful know that he is a liar from the beginning, and therefore will not give ear unto his false suggestions; and therefore when any afflictions do befall them, they will take them as indeed they are, Gods loving corrections and wholesome preservatives, to keep them from all things that may offend God, and will in their troubles seek no other refuge, but (as the little Chiekens fly to the wings of the Hen) so they run and hide-themselues in God's protecting Tabernacle, who is ready to receive them into his saving pavilion, and to set them upon the rock of his salvation.  
Experience hath found it a dangerous thing to live in carnal security and without trouble; as long as David was pursued by his enemies, as long as he was visited with troubles, he could seek the Lord, he was exercised in continual prayer, and finding God ready to help him, he could say, I will go forward in the strength of the Lord, than he could declare that God was his defence, and that he should never been confounded: But when he had no enemies, and all his troubles were removed, he forgot that ever he was in danger, he lived at ease, took his pleasure and delights, walking without fear on the top of his house securely, delighting himself in his pleasant prospects, and behold a woman bathing herself; then his heart which was before set upon God, was set on fire of lust, & committed grievous sins without remorse, until God sent Nathan to put him in mind of that which he had forgotten a whole year together, then was he stricken with another kind of fear, not of humane enemies, but of God's justice, and where before he continually besought God to hide him from his enemies, now he cryeth, Have mercy upon me▪ O God, according to thy loving kindness, according to the multitude of thy mercies, put away mine iniquities. I know my iniquities, and my sin is ever before me. Sin we see is the fruit of security, and by that godly man's example, it appeareth that some troubles are better than a quiet and secure estate, as appeareth also by Hezekiah, who being magnified in the sight of all Nations, and was free from fear of trouble, he became proud, his heart was lifted up; but when God had sent him an enemy Senacherib, to rouse him by threats, & sickness to afflict him, than he became humble, than he fell to his prayers to God, and God then did hide him in his Tabernacle, in the secret place of his pavilion did he hide him, & in his sickness set him again upon the rock of health.  
God's own children are known by his fatherly correcting them: and they that come into no troubles in this life, live they never so carnally contented, may suspect themselves, and may be suspected to be none of his: and therefore faith Eliphaz to job, Blessed is the man whom God correcteth and afflicteth here. If then affliction and troubles be the way to become blessed, or at least an argument of God's favour; with what patience should we endure them; nay, with what joy should we embrace them? Saint Paul accounted the afflictions of this present life, not to be worthy of the glory which we shall enjoy hereafter.  
Why therefore should we fear or repine against trouble, seeing it is so necessary for us? It is not yet meant, neither is it required of us voluntarily to run into, or to seek troubles, as some Vo●aries do wilful poverty & other needless crosses, which is not only not required of them of God, but offensive unto him, being mere idleness, one of the sins of Sodom. It is required of us, only when troubles of what kind soever befall us, to undergo them with patience, faith and constancy; and then shall God hide us in his Tabernacle, in the secret place of his Pavilion shall he hide us and set us upon a Rock. To him let us commit our souls in well doing as unto our faithful Creator, knowing that we are not afflicted by chance, but by the will of God our most loving Father in Jesus Christ, the Rock of our salvation; him let us seek in trouble, and to him let us pray.  

A Prayer in whatsoever trouble.  
O Lord my God in jesus Christ, who art only wise in disposing all things for all men, and to whose will all creatures in Heaven, Earth and Sea are subject; and none, be he never so mighty, can withstand what thou wilt have done: Open thine eyes and behold me, open thine ears and hear me, open thine hands and relieve me. I am in trouble, not by chance, but of thine own will; not in thine anger to destroy me, but in thy love to reform me; my sins I do confess have offended thee, and yet are they strong in me, it is a deadly disease which none can cure▪ but thou through the blood of thy son; O wash me throughly from mine iniquity, & cleanse me from my sins, use not thy severity against me, O Lord, for I were never able to abide it: but as thou hast begun gently to correct me, so proceed not as a just judge, but as a loving Father; so shall not I wax worse and worse, but shall grow from virtue to virtue, from faith to repentance, and consequently to newness of life by thy spirit.  
Make therefore thy corrections light unto me by thy supporting hand, that though they be many, they exceed not my power to bear them, for I am of myself weak, but assisted by thy spirit, I shall become strong; and though I be ignorant how to ease me of this burden, he shall teach me that repentance, that through faith in thy Son, shall procure the mitigation of mine afflictions: though they be many and of diverse kinds, they are all known of thee, and all necessary for me, because thou hast sent them, and that not in vain, for all work and work together for my good through thy blessing.  
I am cast down, I am brought low, I am scorned, because of my baseness and troubles, but I bear it, and keep silence when I hear the upbraid and contempt of my late familiars, who abandon my ancient-society, because they wax aloft and I become low: this yet comes not to pass without thee, thy hand is in every action for the good of thine: if enemies assail me, thou biddest them; if poverty and want oppress me, thou sendest it; if sickness afflict me, thou dost it; and therefore good: and none of these shall exceed my strength, through thy strength. As for mine enemies thou canst bridle them, for poverty and want thou canst supply them, for sickness and carnal infirmities thou canst cure them: all these have their turns to visit me, only to turn me to thee.  
Lord I come unto thee, reject me not, I pray unto thee, deny me not; but as thou hast ears to hear; and eyes to see, even from Heaven, hear my prayers and behold mine afflictions; they are great, yet they show the greatness of thy love, that wouldst not that I perish, therefore embrace I thy corrections as a gentle yoke, not heavy but only to my carnal part, to which every cross seemeth a curse, and every medicine seemeth mortal.  
Bear with my weakness Lord, and lay not much trouble upon me, but according to the measure of mine affliction, let the measure of my patience be, and the measure of thy mercies above measure.  
And as thou observest my sins, so consider what correction is fit for my reformation; I know thou art just, but most sweetly tempered with mercy, yet no equality between thy mercy and thy justice, for all thy ways are mercy and truth, and there is no injustice in thy feverity, for thou showest mercy to whom thou wile show mercy, and executest justice justly.  
Who then can complain in whatsoever sharp affliction? when all men's sins are the cords that draw them upon them, and no man deserveth thy mercy to be freed from them, therefore disclaim I any merit of mine, Lord, to be released, and crave only mercy, for thou in thy mercy wilt bless the righteous, and with favour wilt compass him about as with a shield, so that no affliction, cross or trouble shall be too heavy for him.  
Thou Lord hast promised to be a refuge for the poor, yea a refuge in due time, even in greatest afflictions. O hide me therefore in thy Tabernacle, in the secret place of thy pavilion hide me, and set me upon a sure rock.    

VERSE 6. That he will now lift up my head above mine enemies round about me: therefore will I offer in his Tabernacle sacrifices of joy, I will sing and praise the Lord.  
DAuid having been long beset with enemies (after he was constituted & also anointed King by Samuel) by the malice of Saul, who sought his death, and continued many years in continual troubles, wherein being exercised, he betook himself to prayer to God, living in hope that the time would come wherein he should be freed from Saul's tyranny, and as he was anointed, so should he been at length eustalled King, having in many years little or no breathing time, or freedom from afflictions, yet was his faith strong, and his confidence in God firm, as appeareth by the first, second and third verses of this 27. Psalm, wherein he declareth the favour of God towards him, that he was his light and his salvation, and his strength, so that he feared not Saul, nor whatsoever wicked enemies, being assured that if they came upon him to take away his life, God would make them to stumble and fall, as by his own hands and God's providence Goliath fell, and after Saul his enemy by his own sword: so that in the first Verse he took courage through faith in God, and sang, In the time of trouble God shall hide me in his Tabernacle, in the secret place of his Pavilion shall he hide me and set me upon a Rock. And in this verse, Now shall he lift up mine head above mine enemies round about me.  
When Saul was dead his mighty enemy, he took the Government of his Kingdom, but was not yet free from enemies; whereby we may see, that the death of one enemy is the life of another; and to teach us not to be secure at any time, but when one danger is past, to look for another: yet not without Hope, though cast down, in the end to be lifted up and raised again. For as the Moon wareth full, and decreaseth and the Sea ebbeth and floweth, and as the sky cleareth and cloudeth; so do the estates of men, high and low, rise and fall, and fall and rise. What a fall had joseph, being the darling of his Father, to be sold as a slave, to be falsely accused, and to be strictly imprisoned, and yet in the end to been so highly advanced?  
Now, saith David, shall he lift up my head: as if he could limit God the time to raise him. No doubt, it was not his meaning to tie God to a certain time: but when Saul his Predecessor was dead, & the Crown open sor him, he might well say▪ Now, that is, now hath God appointed the time to bring that to pass, which long before he had promised.  
Indeed when he was made King, he might well say, that God had lifted up his head above his enemies round about him; for he had many, as before is showed, and net a few, even of Saul's followers after; who when they saw David exalted, might envy his advancement, being lifted up so far above them, and had then power to recompense their wickedness against him. But he had no revengeful spirit; if he had had, he would have revenged himself upon Shemey, that railed on him, and cursed him; and upon Doeg, that discovered his abode to Saul: Neither of these did he touch, but as touching Shemey, though he swore unto him that he would not slay him; yet he commanded Solomon, that he should cause his hoar head to go to the grave with blood: which it seemeth he spoke by the spirit of prophecy, foreseeing that he should die by the sword.  
Thus David delivered from his enemies, and lifted up above them, sheweth the wonderful power of God in preserving him, and his providence and love in advancing him, yet continued he not long without his troubles, and enemies to exercise him, though he were now established in his Kingdom: for he having peace & security a while, we find into what sins he fell, though he were advanced above his corporal enemies, his spiritual foes grew stronger than he; therefore it is good that the children of God, though never so great in the world, have afflictions and troubles, lest they forget God, as this godly King for a time did, yet upon repentance God raised him again: Which example of sinning we must avoid, and imitate his repentance.  
By his assured confidence in God he still withstood, and prevailed against all that rose up against him: none could make him afraid, but rested still assured that God would now, namely whensoever he was beset with danger, lift up his head above all his enemies round about him: His enemies in their policies, became fools; in their strength, weak; and all their devices brought to nought. So that David might well sing this joyful Song, The Lord hath lifted up my head above all mine enemies round about me.  
Nothing prevaileth without or against God: None can be lifted up to sit safely without God: therefore the man that is wise being advanced, will-imitate David in faith, and a holy resolution: then shall he mount that rock that shall never be moved, God shall maintain his lot, so that troubles shall not dismay him, enemies shall not hurt him, neither shall any thing make him afraid.  
None must yet stand in conceit, that David's infirmities and falls should been a privilege for them to commit sin; but rather let his fall be amotive to them, to been watchful over their ways, for the preventing of like danger, and to beware of security: For easy it is for a man to fall of himself, as David did, but without God not to rise again, and repent as David did. Though he fell and was lifted up, Saul fell and never rose; Peter fell and rose again; but judas fell, and that finally.  
David had an eye unto his ways, and respect unto his walkings, to prevent a second fall, so as his enemies could not prevail: yet he confessed, that it was the Lord that supported him, and made him to abide in safety. It was not his own power, or wit, or policy, but the mercy of God that preserved him, and that lifted up his head above his enemies. He was constant, and waited the Lords leisure▪ he made not haste as he might have done, having Saul twice within his power: though he were anointed King, yet would he lay no violent hands upon him that was pre-anointed and invested, but waited his time, as joseph did, whose head was lifted up above his envious brethrer. Mordochay, and the Jews likewise with patience waited the time, and were lifted up above H●man, but otherwise, higher by the gallows than they.  
Many are lifted up above their enemies in conceit, and yet themselves lifted up as enemies against themselves: for the more man insulteth in pride over other men, the more the mighty triumph over the weak, the rich over the poor, the glorious over the base: and the more that they in authority abuse and tyrannize over them they govern, so much the further off are they from the true lifting up, how high soever they carry their heads: and so much the more enemies they are unto themselves.  
There is no true lifting up without love, for God is love, he lifteth up the heart and soul through faith above the outward man, even to have their conversation in heaven. This is the true and sweetest advancement, this is the glorious lifting up of the head: And thus was David also lifted up spiritually, together with his outward lifting up, above his corporal enemies.  
Many good men are advanced to honour and office; To what end? Not only not to gain earthly glory thereby, or to enrich themselves by sinister means thereby, and to abuse their places, and wrong their lifter and lifting up: but as David being lifted up, did acknowledge it to be the Lords doing: and as he was advanced by him, so did he seek by all means to advance his glory; and though he were lifted up above his enemies, he insulted not over them, but gave God the praise, that his enemies triumphed not over him.  
Praise and thanksgiving are due unto God, for every benefit and blessing he bestoweth upon us; and he requireth it, especially of them whom he lifteth up above their enemies: and that they be lowly in their own eyes, and loving to all, even to their enemies. And to learn also of Paul, in a low estate to be patient, and being lifted up to be thankful, neither to be grieved at the one, nor to glory too much in the other: In the one, pray to be constant; in the other, give glory to God.  
David, when he knew by his anointing, that he should be King after Saul's death, continued yet humble, and was yet contented to keep his father's sheep (a mean office, for a man anointed to be a King) and thought it no disparagement. And when he was indeed exalted, he set not out his glory by outward vanities: neither was he guarded with swaggering, swearing Drunkards, and with vile and vicious persons, though with sufficient noble attendants (his Worthies) abandoning his house of the known wicked, and retained such into his service as he found to fear God. And in stead of worldly vainglory, he went into the Temple of God, and there offered the sacrifices of prayer and praise: and not himself alone, but called the people together, and with them went, not once, but many times into the house of the Lord: He was not ashamed, being a King, to be the foremost in the service of God. And let us praise God for his like mercy vouchsafed unto us, and let us imitate godly examples.  
Here is a lively pattern of a thankful heart to God for his advancement, contrary to the course of many, who being lifted up, not above their enemies, but above their equals; of whom many give rather thanks to their own wit and policy, and to inferior means, friends, or money. But such their advancement is but as the building of Babel, & though their language be not confounded (but many times changed) their manners often altered: They rise without God, and oftentimes we see them fall of themselves. If therefore thou be exalted, remember David, by whom, and by what means he was lifted up. He prayed, and the Lord heard him, and he gave the whole glory to God.  
Whatsoever thou art, been thou never so eminent, think not prayer and praising God to be base exercises, or things indifferent. They are the works of God's Saints, and therein they exercise themselves day and night. But woe to them, that only make their prayers and suits unto men, forgetting God, and that being lifted up, offer the sacrifice of praise unto men to their own devices, to their Silver and Gold, etc. Forget not God▪ that can wink at ambitious men's lifting up, and laugh at their falls.  
But when God affordeth lawful means to lift up any, he giveth them assurance of his approbation, and if they pray for good success, they shall prosper and profit the place they execute, and the place shall justify their integrity: for, as without him, nothing can come to good effect; So, to whatsoever action he setteth his helping hand, it cannot but prosper: And he that is by him lifted up, let him not forget to pray and to praise God, lest he hurl him down again, and his latter end prove worse than the beginning.  

A Prayer with thanksgiving to God, for defence from enemies, in that they have not prevailed against us.  
O Eternal, most wise, most loving, and most powerful Lord God, who guidest, governest, and disposest all things for all men, according to thine own will, and knowest what is meet, necessary, and expedient for all those that are thine; Grant that whatsoever befalleth me here in this mortal life, be it poverty or riches, prosperity or adversity, trouble or peace, yea, if enemies rise up against me, all may be for my good, for as much as nothing cometh to pass but by thy providence in love.  
Poverty thou suppliest with plenty, if thou seest it good for me: troubles thou canst remove, if expedient, & canst send me quietness and comfort; enemies thou canst restrain, and howsoever they seem to insult over me, thou canst lift up my head above them: And though I be brought low, and for a time endure disgrace, ignominy & shame, even among my familiars; yet as long as it pleaseth thee to accept and retain me in thy favour, I shall not be discouraged, being assured that thou canst and wilt in thy good time show thyself the God of my salvation: thou wilt give me favour again, even of those that now scoff and deride me for my miseries, they shall again receive me in love, seeing thy fatherly respect unto me: For I know, that I seeking help and comfort of thee, shall again rejoice and be glad in thee: for though I be poor and needy, though troubles abound and enemy's rage against me, thou thinkest on me, and according to thy promise will't never leave me nor forsake me: therefore if all the world disdain me, be thou favourable unto me. O help me and deliver me from them that afflict me, and save me, for I trust in thee; and none that trusteth in thee shall be cast down for ever. I pour out my whole desire before thee, my sorrows and my sighs are not hid from thee; and though I seem to faint, and my heart to fail me, because my lovers and my friends leave me, by reason of my miseries, yet I wait on thee, for coming, I know thy help will come: for thou art an upright judge, though thou have brought me low, I know thou canst and wilt lift me up again; and they that think thou hast utterly forsaken me, shall see that there is a God that hath a care of his dejected people; though they say now, Where is thy God in whom thou seemest so much to trust? Doth he help thee or relieve thee? thou callest upon him, but he heareth thee not; thou seemest to seek him, but findest no help at his hands. O grievous tentation to a weake-minde: but it daunteth me not, I am confident in thy mercies; I faint not at these reproaches, for they upbraid not me, but thee, saying as it were in their hearts, it is bootless for the distressed to trust in thee.  
O consider this, my God, and permit me not (though sore oppressed) to give over calling continually and faithfully upon thee, for with thee there is mercy, and with thee is timely redemption: though thou seem to tarry long and to give no ear unto my prayers (which maketh those that are ignorant of thy ways to think thou hast utterly forsaken me) yet I know and am assured that thou forgettest me not; neither dost thou so leave me but that thou wilt return unto me again, and in the multitude of thy mercies lift me up again: and then shall they that thus have censured me, find and confess, that indeed I have not trusted in thee in vain, and that thou art a God indeed, powerful, able and loving, willing and ready to help thine in the time of most need: I am thine, O Lord, for in all my troubles I have hitherunto found thee my God, my helper, and my refuge, though there be that have said there is no help for me in thee, I have found them liars, for thou hast never failed me nor forsaken me hitherunto, neither wilt thou fail me or forsake me for ever.  
Thou hast ever been my rock and fortress, and hast ever delivered me, therefore art thou worthy to be praised, yea I will praise thee, for I was left unto thee as soon as I was borne, and thou hast ever been a loving father unto me: though as a father thou hast gently corrected me, yet thy loving kindness thou hast never withholden from me; but when in my greatest troubles and afflictions I have been like to perish, thou hast not left me to the will of mine enemies; and when they they thought to rejoice most at my miseries, thou hast lifted up my head above mine adversaries: in thee therefore will I trust, and not be afraid what man can do unto me. Haste thee to help me, O God of my salvation, and praised be thy holy name for ever, Amen.    

VERSE 7. Harken unto my voice, O Lord, when I cry, have mercy also upon me and hear me.  
THese words of David import a most earnest prayer unto God, though seeming short, yet containeth matter of good consideration even of us, that in all our necessities we should cry unto God, & teacheth us that when we are in distress we may not lie still & think that God will help us, if we call not upon him; and again we may call and cry and not been heard. As David's enemies when they were deservedly overcome, cried for help at God, but he neglected them and rejected them, because they cried being a wicked people in their distress for help at God's hands whom they before despised. But contrarily, the children of Israel, the people of God cried unto him in their distress, and the Lord heard them and delivered them, 1. Sam. 12. 10, 11. There are vocal cries, and there are cries that none hear but God, as the guiltless blood of Abel yet cryeth unto God for vengeance. Likewise the sins of Sodom and Gomorrah, cried unto God for judgement, as sin and murder daily do: these are woeful cries, silent, and yet God heareth them in displeasure; whereby we may learn, that sin, and chiefly the murder of Innocents', be it never so secret, do cry and shall be revealed, and though never so seeming to be grounded upon pretended devotion & zeal, it crieth to God for vengeance.  
David's cry was of another kind; for where the former cries were the cries of the sins of the wicked against their wills, for revenge against their own impieties; David's tended to the glory of God and his own succour and safety: and therefore said he, Harken unto my voice, O Lord, when I cry; Which teacheth us not to been mute, when any occasion of fear or affliction may move us to seek the help of God: We must cry unto God, not unto dumb stocks and stones, nor to any dead creature or Angel, whom they are fond framed to represent, but unto the living God; he only can hear, be our prayers never so secret and silent. He heard Moses and Anna, only moving their lips without sound. So that it is not the loudness of the voice, but the affection of the heart that maketh the cry, where unto God gives ear: many no doubt can and do cry Lord, Lord, and that loud enough, and yet they are not heard because they cry not in faith. And therefore David did not only say, Lord harken unto my cry, but withal craved that God would have mercy upon him, for men may cry long enough and loud enough, and not be heard unless GOD show mercy. Therefore saith David, Harken unto my voice when I cry, have mercy also upon me & hear me; for God heareth no man's prayer but in his mercy, and therefore is mercy in the first place so be sought, but by faith, for he that trusteth in the Lord, mercy shall compass him about; though we be in never so great misery or danger, if we cry faithfully unto God, he will hear us, and in his mercy help us: As David complained unto God, saying, I am in a wonderful strait, let us now fall into the hands of the Lord, (for his mercies are great) and let us not fall into the hands of men. God showeth mercy unto thousands that love him and keep his Commandments, and heareth them: but the wicked and such as contemn his Word he will not hear, for they cry not in saith, they cry only for their own necessities, not referring the end of their desires to God's glory; they cry of themselves with the lips only, they come in their own names, and respect only themselves and their own outward wants, and feel not nor acknowledge their inward defects; they are sinners and repent them not, they ask therefore and receive not; They cry unto me, saith God, but I will not hear them, because they pray without faith and repentance. Therefore when affliction & anguish shall fall upon them, they shall call upon me, but I will not answer; they shall seek me, but shall not find me. But the faithful afflicted he heareth, and such as depart from their sins and walk righteously before him he considereth: as David himself confesseth, I cried unto the Lord, saith he, and he heard me, and delivered me out of all my fear and trouble. They that fear the Lord need fear no trouble, for mercy compasseth them about, on every side God's providence attendeth them, & they no sooner call upon God but he heareth, nay before they cry he is ready to help them; for his eye is ever upon them, even at an instant to prevent whatsoever danger; therefore may the faithful go comfortably forward in the strength of the Lord trusting in him, and they shall never be ashamed: he is our strength and salvation and our defence: let us pour out ●ur hearts before him and say, Harken unto my voice, O Lord, when I cry have mercy also upon me and hear me. Then will he assuredly hear us and help us: he will delay no further time than may be for our good, he may seem unto us long in coming, but he will come in a time convenient, and his delays work only patience and hope in us, which if these graces have their perfect working in us, we shall find that he will never fail us nor forsake us, howsoever such as are ignorant of God's power and providence may think, that unless God come at our first call he will not come at all, which is an argument they believe not Gods promises, for if they did they would make no such haste, but wait the Lords leisure; not that he is so busted as he cannot intend either to hear us or help us, for his ear is always open to hear, and his hand always able to help every man as well as one, and that at an instant; but we may not limit the holy one of Israel, for he knows the times and seasons fit for every of his intentions; shall we think that David in his extremest dangers did not pray for delivery, yet though his saith were great, he was not presently set free, though he cried out, How long Lord, how long, wilt thou absent thyself for ever? joseph likewise in his captivity and imprisonment, shall we think that he cried not unto the Lord for delivery, and that instantly? and yet he suffered him to endure the very iron setters and stocks until Gods appointed time came, and then when the counsel of the Lord had sufficiently tried them, than he delivered them, and showed the abundance of his mercies towards them in advancing them both: we may not therefore murmur or repine at God's corrections, though they continue in our opinions long; it is not only that it is unsavoury to our carnal minds but for want of faith, for where faith is strong it produceth hope, and in hope we wait with patience; and we find by experience that hope and patience shall not be in vain. Then whosoever is afflicted, let them cry unto God to have mercy upon them, and that in a lively faith, and he will at least case them, if he do not altogether deliver them: he will keep his own under his own hand, and not suffer them to have the freedom of the reins at their own pleasure, knowing the unruliness of our own nature, which if he curb it not, will run into every sin, and make no conscience of any impiety: as we may see by holy David himself, when God permitted him but to have a little liberty, a small breathing time from his troubles; into what sins did he run, yet a man chosen of God; if he so far forgot himself, how shall we that have not his spiritual gifts refrain ourselves from offending God more grossly in our security?  
Troubles and afflictions fall not upon us without God's providence, though Satan worketh what he can to trouble us, as appeareth in his trying of job, to draw us from God, but howsoeruer he aimeth to make us distrust God by his tentations and afflicting us, the more do the children of God clean unto God for succour, and cry unto him for mercy: and that which Satan intendeth to be for our hurt, God worketh it for our good, for all things work together for the good of them that love God, and are called of his purpose, namely, his own elect, who as they are truly Gods own, so they depend upon him alone, and know that what cross or affliction soever befall them, it comes from none but from their own loving father, for their especial good to prevent greater danger, as the holy Apostle Paul himself confesseth, that lest he should be exalted out of measure through the abundance of revelations, there was given unto him a prick in the flesh, the messenger of Satan to buffet him, because he should not be exalted out of measure. God seeing our corrupt nature, always apt to be puffed up with a kind of pride and security, when we feel the abundance of God's graces and favours towards us, in his wisdom and mercy taketh down our over good conceits of ourselves by corrections: as David before he was afflicted went awry; Manasses a great Idolater, by troubles was reclaimed, and then he prayed unto God and humbled himself; we may see it also in the prodigal son, who as long as he had money to bestow upon his vanities and lusts, he lived a rebellious life against his father; but when he was afflicted by penury and want, he returned home to his father, repenting and crying unto him in effect as here David doth; O father hearken unto my voice, I cry unto thee for pardon, have mercy also upon me and hear me, as much as if he had said, Father forgive me.  
God's corrections, though grievous and unsavoury for a time, yet good and profitable for us, we are thereby the more drawn from the delighting in sin, and made more obedient unto the will of God, especially if they been seasoned with reverence to God that sends them with faith, repentance, and fervent prayer: then shall we find that they will bring us (being exercised with them) the quiet fruit of righteousness: Wherefore let us not only not be discouraged at the chastisements of God, for they are in love; but rather make use of them for our humiliation, and unfeigned reformation. Adding daily and continual prayers unto God, who smiteth us; neither to kill us orto maim us, but only to keep us in awe, having a special eye unto his hand: for, when we intent or are committing of any sin against God let us do as scholars do, who when they are in their unhappiness, have one eye (as it were) to see whether the master observeth them or no, and should give them a clap before they were aware: We are to be as wary of the hand of God, and as the maiden of the hand of her mistress; so shall God hearken unto our voice when we cry, he will have mercy also upon us, and hear us.  

A Prayer, that God will have mercy upon us and hear us.  
Have mercy upon me, O God, have mercy upon me, for my soul trusteth in thee, and in the shadow of thy wings will I trust, until mine afflictions come to an end. I will call upon thee, O harken unto my voice when I cry unto thee, have mercy also upon me, and hear me; But how canst thou hear, unless I speak? Yes, Lord, I know that thou hearest the very silent sighs and groans of the faithful heart. As for my vocal voice, it is but the voice of a sinful man, but an outward voice that soundeth but in the air, it only entereth into the ears of man and beasts, passing thorough the throat, and soundeth by the lips, a voice of no force, to pierce the skies, to sound through the clouds, to mount the heavens; it is a low voice, a weak voice; it ascendeth not where thou, my loving God sittest, in the heaven of heavens: and therefore how can it procure thine attention any thing at all? Why then should I say unto thee, harken? Why did David say unto thee, harken? He was assured to be heard: Therefore I pray thee hearken, O my God, Harken unto the voice of my cry, have mercy also upon me and hear me. Hear the voice of my renewed heart, the voice of my soul that figheth for my sins: have mercy therefore upon me, O Lord, and pardon me, that I may so cry, and it may please thee so to hear as I may hear thine answer within, as I cry within. Lord, let thy holy Spirit both speak to thee, and answer me: for I cannot prevailingly cry unto thee, unless thou cry in me by thine own Spirit, sanctifying my spirit, and answering my spirit again by thy spirit. Harken, even unto thyself, speaking in me; and let my spirit hear thy spirit, speaking to me, and in me. So shall my soul sound forth a glorious voice, a sharp and piercing voice, a voice whose sound shall ascend above the clouds, where I have a most loving and prevailing Mediator with thee, even jesus Christ the righteous: in whose name, and for whose sake, thou wilt deny nothing unto those that come and cry faithfully unto thee. Then I, even I, shall hear a most sweet and comfortable Echo of Grace resound in the ears of my soul, that shall assure me of answer of every my petitions.  
When I cry, Lord forgive me my sins, I shall hear, Thy sins, O man, are forgiven thee: when I shall say, Open thou my lips, I shall hear, Open thy mouth, and I will fill it: When I shall say, Lord I believe, I shall hear, Thou believed'st, therefore shalt thou be saved: When I call for strength in my tentations, I shall hear, My grace is sufficient for thee: When I shall call unto thee in my necessities for help, I shall hear, I will never fail thee, nor forsake thee. This is thy goodness, O Lord, and thy mercy, therefore will I evermore pray unto thee: O harken unto my voice, when I cry unto thee, have mercy also upon me, and hear me.  
The ground of all my comforts in all my troubles to be eased, is thy mercy; yea, thy mercy only. In me there is nothing worthy to be regarded of thee, it is thy mercy only that maketh me to dwell in safety: And had it not been of thy free mercy, I had been confounded long agone; therefore in thy mercy hear me when I call upon thee, and in thy mercy relieve me, in thy mercy help me. Then shall neither enemies prevail against me, poverty and want shald not overmuch oppress me, sickness shall not dismay me, nor any outward or inward trouble, sin nor Satan prevail against me: For thou, O God, art the God of my salvation, my glory, the God of my strength, in thee will I ever trust. So be it.    

VERSE 8. When thou saidst, seek ye my face, mine heart answered unto thee, O Lord, I will seek thy face.  
IN this verse, there is (as it were) a familiar conference between the Lord and David: God says unto David, and in the plural number, to all that are his, Seek ye my face; And David again in the name of the faithful replies, Thy face, O Lord, will I seek. It seemeth to be a strange command, that we weak Creatures that cannot look with steadfast eyes upon the Sun, that is but one of his inferior Creatures, but shall be stricken blind with the radiant beams thereof, should seek and behold his face, which none could ever see and live. And it seemeth likewise to be as strange a promise in David, to say that he would seek the face of God. To seek the Lord, is in many places of Scripture enjoined us: but to seek and to see his face, is not so frequently commanded. But these phrases of speech differ not, for both signify the seeking of his help, and are not literally to be understood, as if God had a visible face to be seen; or that he had a corporal being to be felt. God is a spirit, and spiritually to be sought, and spiritually to be discerned, and is not otherwise to be seen, but in the face of jesus Christ, who is also now glorified in the heavens, not visibly to be apprehended by us, until his second coming.  
What is then meant by the seeking of the face of God? only his favour and his protection in the time of our danger: And to seek God, is to implore his power, providence, and help in our afflictions: As jeremiah comforting the captive Israelites in Babylon: You shall go and pray unto me, (saith God) and I will hear you, and if you seek me, ye shall find me, if you seek me with all your hearts. And again, Azariah, said to Asa, juda and Benjamin, The Lord is with you while ye be with him: And if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. God is present with the faithful by his continual helping power, as long as they hold him fast by their prayers, and wrestle with him with their faithful petitions, as jacob did with the Angel, and cry unto him till he answer, and never leave seeking of him, till he find him. If we seek him in the Word, we shall find him there, as the spirit hath described him, both a merciful God, and a consuming fire. The faithful find him merciful, even in this life: the wicked shall find him a severe Judge hereafter. The first shall see his face, and rejoice: the second shall see his face, and tremble. The first shall see, and behold the beauty of his countenance with great gladness for ever: the second shall see his face for a moment in his last sentence, and that with horror.  
God says unto all, Seek ye my face, but few with their hearts do seek him: And that is the reason that many call upon him and are not heard; they seem to seek him, and find him not: but unto the truly faithful, he offereth himself as he did to Moses; My presence shall go with thee, and I will give thee rest. This is the true beholding of the face of God, to enjoy his presence; namely, when he is ready in his power and providence to help us in our afflictions, and to deliver us in our dangers; any other presence of his in this life we need not seek, his glory is above the Heavens: What is man than that he should seek to see his all-glorious face here in earth, which Moses saw but in a bush obscurely, in respect of his full and complete glory; and yet with that sight his face did shine so, as the people could not abide the glory of his face? How much less, the glory of the most unspeakable beauty of the face of the most high? whose dwelling is in the heavens, and whose power is over all his works in heaven and earth? And therefore saith David; O Lord our God, how excellent is thy name in all the world, which hast set thy glory above the heavens, where he sitteth and seeth the troubles and afflictions of his, and is near them when they call upon him, he turneth his face and loving countenance towards them, to cheer them and comfort them; as for the wicked, he beholdeth them a far off. I have set the Lord (saith David) always before me, for he is at my right hand, therefore I shall not slide: As if he had said, I see the face of God continually: and he it is that preserveth me from danger; so that mine heart is glad, and my tongue rejoiceth, my flesh also doth rest in hope. The tongue of men or Angels cannot sufficiently express what God is: only the heavens do show unto us his glory, the Sun, the Moon, and Stars fixed in the Firmament, the Earth, the Sea, and all that are therein, all being the works of his hands. This God did David seek, to this God did David pray, and he turned his face unto him, and delivered him out of all his fear: To him I will pray.  

A Prayer that God will never hide his face from us.  
THY favour, O Lord, which thou showest unto us, weak and unworthy creatures, is as an unfathomable Sea of love, who becommest (as it were) a suitor unto us to come to seek and to see thy face: Thou the most beloved seemest to make love unto us: Thou the most mighty creator callest us unto thee thy weak creatures; And shall we, hateful, deformed, and vile wretches, stand therefore in conceit, that we are lovely and beautiful, because thou, great jehovah, absolute in all perfection, dost thus entreat us? Thou sayest, Seek my face; And what is it, but as if thou saidst, Come and see me, come and receive me, come and dwell with me. It seemeth to be rather the voice of a familiar friend, than of the Creator of heaven and earth.  
But when I consider thy greatness, thy Majesty, and glory, thy power and omnipotency, I cannot but fear, considering what I am, and rather desire to hide me from thee as Adam did, than to intrude myself into thy presence in my deformities, and to cover my nakedness of all goodness, with the fig leaves of shameful absence, than to come into thy presence, being naked of all spiritual virtues.  
Should I come into thy presence, O most powerful and holy Lord God, in the bespotted garments of mine own corruptions? Then mayst thou well stand with the burning sword of thy fury, to keep me from the sweet Paradise of thy loving and amiable presence: amiable in deed to them whom thou makest worthy, but most fearful unto such as have not on the wedding garment of the righteousness of JESUS CHRIST. If thou observe the selfe-deseruing of the best men, and deal with them accordingly, who can see thy face and live? Who dare to seek thy face as of himself worthy?  
But sith it pleaseth thee to call me, though unworthy, and to accept me as worthy; how can I but give all diligence to attend thy call? Should I stand consulting with flesh and blood, whether I should seek thy face and live; or remain out of thy favour, and perish eternally?  
Thou sayest, Seek my face: O that my heart could truly answer and faithfully perform the seeking of thy face; for I cannot say, of my own power, I will seek thy face: Though my spiritual part be willing, my carnal part is weak. I desire yet to seek and to find thee; for with thee is the well of life: Thine eyes are upon them that fear thee, and thine ears open unto their cry. Show me therefore the light of thy countenance, and turn thy face towards me that I may see it, in thy favour and loving kindness.  
Thy face is no way so lively to be seen, as in the Image of thy Son, who although he were here in the earth in the form of a servant, he had the invisible form of thine own Essence; and is now ascended and glorified in the heavens, endowed with that absolute glory which he had from the beginning with thee, whose visible form cannot be seen with mortal eyes, whose face yet shineth more gloriously than it did upon the holy Mount, which Peter, james and john, to their unspeakable comfort, beheld with their eyes, that visible glory of his cannot be here seen, it is hid from us until the time; but he vouchsafeth unto us his Word, wherein we see him through faith.  
O seek his face evermore my soul, seek his Word, believe his promises, observe his Will. Grant Lord that I may fly sin and embrace righteousness; that I may pray continually, love all men, bear with the weak, be patient in troubles, and thankful unto thee for all thy mercies, and grant Lord that I may seek thee while it is to day, let me omit no time in seeking thy face: thou sayest, Seek my face; let me cast off all impediments and clogs of worldly occasions, and cast my care upon thee, for thou hast promised to care for me: what thou hast said is true, what thou hast promised is Yea and Amen; as sure as if I were possessed of what I ask.  
I am in danger, I will seek thy face as David did, who found it in the Wilderness pursued by Saul. I have enemies, I will seek thy face as Eliah did, being threatened by jezabel. If I be in prison, I will seek thy face as joseph did, who was delivered and advanced: what misery or danger, trouble or affliction soever it shall please thee to inflict upon me, I will seek thy face, so shall I not be confounded in the perilous time; and in whatsoever calamity I am, be thou near unto me and save me.    

VERSE 9 Hide not thy face from me, nor cast thy servant away in displeasure; thou hast been my succour, leave me not, neither forsake me O God of my salvation.  
BY this prayer of David it may appear that God sometimes hideth his face from his dearest children, and seemeth as if he had cast them away in his anger, which yet though it be fearful, it is not small, for he continueth not long in his displeasure; though the weakness of men (been they never so sanctified) will many times show itself, and produce such corrupt fruits as may incense God to displeasure, and enforce him to absent himself from them for a time, in so much as he may seem to have left them quite to their own corrupt wills, as it seemeth holy David felt some alteration as it were of Gods dealing towards him, that he cried out, hide▪ not thy face from me, whereby it seemeth David had not that comfort of God's presence as in times past he had, especially when he was afraid that God had cast him away in displeasure. It may be the weakness of David's faith, (which is not at all times alike strong) could not so well apprehend God's mercies as before, or that he felt his own infirmities to grow stronger, and his spiritual powers weaker, so that in the combat between the flesh and spirit, he found his inward part the weaker, and so suspecting as it were the love and presence of God to aid the one and to suppress the other, he thought God had left him.  
But it seemeth his outward enemies did more prevail against him than before, and being so oppressed by them or afraid of them, he turned himself unto God, but he seemed to hide his face from him, and therefore prayed so instantly that God would not cast him away being his servant, in displeasure: yet David had the true fear of God in his heart, although he were a little shaken with doubting for the absence of God's presence; and necessary it is, that we should sometimes feel the want of God's presence with us, that we should not too much presume upon our own worthiness, power and strength, to stand firm without him, for if he leave us, be it never so little, such is our frailty, that we begin to faint, and our spiritual strength saileth us, which if we can apprehend, it is an argument that we are not altogether destitute of the grace of God, for if we be so carried away with our own corruptions as we never feel our own wants of spiritual graces, we have no grace at all. The wicked and such as sin without touch of conscience, they never feel the want of that they never had, the spirit of God, & therefore run on still in their impieties, following every kind of carnal desires with greediness.  
It is not so with them that God hath chosen and enlightened, for they find in themselves the least of God's absence if but for a moment, for they are seldom idle in one kind of holy duty or another; they either meditate on the word and works of God, they pray or offer the sacrifice of thanks to God, and when they find in themselves a dulness to pray, or ignorance how to pray, they presently suspect that they have deserved by some means that God hath left them to themselves, who of their own power without the help of the Spirit of God cannot think a good thought, much less faithfully and servantly pray unto him, and then feeling the grief of their hearts that they cannot be comforted by the exercise of these holy duties, find the fault to be in themselves, and that God for some sin committed, or some good duty omitted, is angry with them. And therefore, as David doth here, they cry out unto God, O hide not thy face from me, nor cast thy servant away in displeasure. So fearful are the children of God, to lose the benefit of his presence, as they think nothing so irksome unto them as his absence; and therefore have always a kind of holy jealousy, that the least sin they do commit, will cause the Lord▪ to hide himself from them. Therefore when David considered his infirmities, he could confess and say, Wicked deeds have prevailed against me, but thou wilt be merciful unto my sin. God is merciful to them that are sorry for their sins, which sorrow and repentance is the gift of God, and the children of God instantly and often call to God for it, as a mean whereby they may redeem his love and obtain his presence, and the beauty of his face again. And therefore saith David, being as it were forsaken, and had lost his chief comfort, the loving countenance of the lord Turn us again, O Lord God of hosts (saith he) cause thy face to shine, and we shall be safe: Return we beseech thee, O God of hosts, look down from Heaven and visit us again with the brightness of thy loving countenance, and hide not thy face from us, nor cast us away in displeasure. There is nothing more causeth the Spirit of God to leave us than our sins, and neglect of the true service of God, and nothing retaineth him more than the continual meditation of heavenly things, servant prayer with a godly life; he that thus exerciseth himself, hath God always with him, he hideth not his face from such; but in what misery, trouble, fear or affliction they are, they are sure either to receive outward deliverance or inward comfort, and to say with David, yet my soul keepeth silence unto God, of him cometh my salvation; yet he is my strength & my defence, therefore shall I not much be moved; not much, we may have some doubtings in our heavy afflictions, and cry out with David, O God why hast thou forsaken me; and though we be moved, we shall never be removed from the loving favour of God; we shall never fall finally into his displeasure, though for a time he seem to hide his face from us, which he never doth until we covet to hide our sins from him, and to do the things which we think he seeth not; we may not think that God hideth his all-séeing eyes from our transgressions, though he turn not his face towards us to flatter us (as it were) in our sins, for he loveth righteousness and hateth iniquity; righteousness and equity are the establishment of his throne, therefore dealeth he justly when he hideth his face from them that deal unjustly, from them that obey him not, from them that neglect to call upon him in ●aith, and omit those holy duties which he requireth. How can he look upon them in love that leave him? How can he but hide his face, and as it were, cast them away in his displeasure that never seek him or serve him? Nay, that seek him not with a pure heart, and that continually? for it is not enough to sin and serve him by turns, as if he allowed us a time for ourselves to take our carnal pleasures & delights in, and a time again for him, to have our times wherein we cannot sin, either being glutted with sin, or unable to sin. How can he but hide his face from such? How can it be, but he must cast away such in his displeasure? David that thus crieth out, that God had hid his face from him, never took such profane liberty, and yet through his humane frailty, fell, and that grievously: but he lay not in it as the reprobate do; he examined his heart, and found it corrupt, and faulted it with the tears of repentance: Thou hast fed me with the bread of tears (saith he) and given me tears to drink. This is the true medicine to cure the soul that hath sinned, Faith and Repentance. And who so applieth it truly to himself, as David did, shall find ease; and although God seem sometimes to hide his face, it is but to cause us the more to seek it, and though he seem to cast us off in displeasure, it is but as a loving father that dissembleth extreme anger to his child that hath offended him, and maketh a show as if he will utterly cast him off, determining yet nothing less. So though God the most loving father to his children seem often angry with us, as he seemed to be with David, it was more in show than in deed (which we may not slightly regard, for so we may indeed turn his fatherly displeasure into just revenge) let us observe in wisdom the Lords ways, how indeed he never winketh long at our least sin, for many little sins make a great cry, and when God heareth their clamour he turneth away his face as a thing loathsome unto him, as he did from David for a time, who feeling it, ran crying again unto God: O hide not thy face from me, O Lord nor cast thy servant away in displeasure.  
Thou hast been my succour (saith David) leave me not, neither forsake me O God of my salvation: though David found that God had hid his face from him, and seemed displeased with him, yet he took a godly courage through saith, to put God in mind of his former favours towards him, saying, Thou hast been my succour, and thou changest not, thou art still the same, and whom thou hast once chosen, thou never forsakest. He may be angry with his dearest children for a time, but he endureth not long in his displeasure: but when he with rebukes doth chastise a man for his sin, his beauty consumeth, and all carnal delights are as it were irksome unto him in respect of the loss of God's favour.  
Though David seemed much to be troubled that God did hide his face from him, and to withhold his helping hand against his enemies, yet he had hope to redeem his favour again, because he was before his succour, which no doubt he in his heart acknowledged, not to proceed of his own deserving, but of the mere and free mercy of God. And therefore as he first freely chose him without his desert, he would not cast him off in regard of his humane frailties, incident to all men, even to the best men; but would rather renew, maintain and confirm those divine graces which it had pleased God before to plant in him, and so would return again unto him in love, and turn his face towards him again, and not utterly to leave him nor forsake him; and why? because he was assured, that as God had promised to be, so he was, and would be, the God of his salvation for ever: for he never faileth the performance of his promises to a thousand generations. And his gifts and callings are without repentance. Therefore if we be chosen of God, we cleave unto God; if we cleave unto God, God is faithful to succour us, & will never leave us nor forsake us.  
Though he seem to hide his face from us a little, as he did from David, and to be displeased with us as he seemed to be with him; we may with like boldness build our assurance of his future help, as David did, by his former succouring of us: And as David held it as an argument of Gods never failing help, in that he was ence his succour; how much more may such as have often found him their defence and succour assure themselves, that though he hide his face for a while, he will never fail them nor forsake them? But that he will establish his according to his promise, that they may yet live, & not be disappointed of his loving favour again: howsoever they seem to be forsaken, He that trusteth in the Lord, mercy shall compass him about on every side.  

A Prayer that God will be always near unto us in our afflictions, and not to hide his face and favour from us.  
O Lord, hide not thy face from me, and cast me not away in thy displeasure. Thou didst not in the beginning choose me for my worthiness, O cast me not off for my weakness; thou knewest before whereof I was made, and that in me neither was nor is any goodness at all: and therefore if thou shouldest hide thy face from me, I could not justly accuse thee of levity or lightness, soon to love, and as soon to reject; but condemn myself, in that I have cast away thy fear, and have forgotten and neglected thy due praises for thy former succour and goodness towards me.  
I have run too far in the way of sin and vanity, by a lewd law that is in my members, rebelling against the law of thy Spirit, incensing thee to displeasure against me, wherein thou seemest to hide thy face from me, as if thou hadst never known me to be one of thine; yet Lord I know thee, and do acknowledge that thou hast been my succour, thou hast been a gracious God unto me; when I have called upon thee, thou hast heard me; when I have sought thee, thou hast turned thy loving countenance towards me, thou hast not left me nor forsaken me, therefore Lord forsake me not for ever, give me not over, leave me not unto myself, but keep me under the shadow of thine own wings, show me the light of thy countenance again: and as thou hast been formerly my succour, leave me not now, nor forsake me, O God of my salvation.  
If thou turn from me altogether, I shall altogether perish. Remember that I am thine, and the work of thine own hands, destroy me not therefore o my God, that which thyself hast made, for there is none that can plead or maintain my cause against thee; but as sin hath cast me down, thy grace can raise me up: I have fall'n through frailty, I may rise again by faith in thee: I have lost the view of thine amiable countenance, by turning my face unto vanity, I may find it again if it please thee to turn me to thee, and thy face to me.  
I have been too negligent, when thou saidst, Seek my face, I gave not such ear unto thy words, nor such eye unto the beauty of thy face as I ought. But be thou pleased, now to be found when I seek thee; I pray thee hear me, now I entreat thee: And cast me not away in displeasure, though I have displeased thee. As long as I see thy face I am safe; but as soon as thou turnest thy face from me, I am troubled.  
When thou leavest me, I am left without spiritual hope or help, and busy myself in things that profit not: And therefore I cannot but confess indeed, that thou mayest turn away thy face from me a sinner, but remember than I became a sinner, when thou didst hide thy face from me: Yet have not I forsaken thee, O God, neither can I go from thee wheresoever I should covet to hide myself. No, I will not only not cover to hide myself, but I come even as David to Saul, to discover myself unto thee. Alas, to discover myself, when I cannot hide myself from thee? Though thou mayst hide thy face from me, I cannot hide my ways from thee. No, Lord, I seek thee, let me find thee: Leave me not, nor forsake me, O God of my salvation, nor cast me thy poorest and meanest servant away in thy displeasure: But as thou hast ever been my succour, sustaining me, relieving me, defending me, and comforting me; So gracious Lord God, in jesus Christ, continue my loving and helping father still. And then, whatsoever, or whosoever shall rise up against me, I will neither faint nor fear: for thou wilt be my succour, thou wilt neither fail me nor forsake me, O God of my salvation, Amen.    

VERSE 10. Though my Father and my Mother forsake me, thou Lord wilt take me up.  
IT is impossible for man to comprehend the depth of God's unsearchable wisdom, providence, and love towards his children: his wisdom in disposing, his providence in finding out, and his love in bestowing things, both spiritual and corporal upon his children necessary. In so much, as we may admire with Saint Paul, and say; O the deepness of the unsearchable riches, of the wisdom, providence, and love of God towards us, who when father, mother, friends, and means fail us, he taketh charge of us; we are all cast upon his providence and care, even as well before, as when we are borne. And if then father and mother fail us, or forsake us, he will take us to himself, as he took up Moses out of the river, being cast into it in a basket of reeds in a most desperate danger to be utterly cast away. Did father or mother preserve him? Was it not the providence of God that saved him? Was not joseph cast into a pit by his Brethren, intending he should have there perished? Was he not after sold to Merchants, and then as a slave, deprived of the aid or comfort of father, mother, or friends, falsely accused, unjustly imprisoned? Who took him into protection? Who took care of him? was not God alone he that preserved him?  
The providence of God over-ruleth all things that fall out in the world, for he causeth them all to work for the best, not only for them that are of age to love him, and to pray unto him, as David did, but even unto Infants; as unto Moses when he was a child, preserving him beyond the expectation of his own Parents. It worketh also all troubles, crosses, and afflictions, to the good of his. There is none so young, nor any so old, but God disposeth of them; yea, when they have neither father nor mother, or friend to help them, he than comes and takes them into his own guard and keeping, been they never so base and vile in man's corrupt judgement; he can make them honourable, be they never so abject and despised, either for birth, or poor estate, he is all one to all: he respecteth no degree. Though he dwell in the heavens, far above our apprehension, yet he beholdeth all his creatures, and knoweth them; he can see through the Clouds, and behold all the things on earth: He is good to all, and his mercies are over all his works: He upholdeth all that fall, and lifteth up all that are ready to fall.  
When a man loseth father and mother, being left naked and destitute of help, is it not a great tentation? When he knows not which way, or to whom to turn for relief; What a comfort is it then, which the holy spirit hath here recorded of the providence and love of God, who hath promised, that when we are deprived of all earthly means, he will be a father and mother unto us?  
Children commonly in their young years, care for no provision, for food or maintenance, but rely only upon their parents: So the Children of God, howsoever old they are, yet unable of themselves to provide things necessary without their heavenly father's help: And therefore as the young birds ●ang at the bill of the old for food; so do Gods children depend upon God for all that they need, and he doth nourish them. He is in stead of their natural father and mother; nay, fathers and mothers may have a good desire to provide for their children, but want the means; but our heavenly father wanteth none. To come to preferment (nay to be supplied with things necessary) is neither from the East nor from the West (saith David) nor from the South: But God is the judge, he maketh low, and he maketh high.  
What a strange kind of care than is it in many Parents, that setting God (as it were) aside, his providence and care; and only study how they may advance their children to greatness after their deaths? As, if when they can see them richly provided for, it is sufficient; riches, lands, and revenues, are in stead of father and mother, and of God's providence also: And yet if these men were not wilfully blind, or rather besotted (whether more with the fond love of their children, or foolish desire of vainglory, I cannot tell) they might observe more (poor) cast, and depending upon the providence of God, by religious endeavours to live more contentedly with their little, than many left rich with their plenty: and more from mean beginnings to rise to greatness, than in hereditary greatness, to gain glory and continuance.  
Let them then that are in a mean estate, wanting father and mother, which imply all worldly means, take comfort and courage in this; That God to the faithful is in stead of all helps; and if our natural fathers that begat us, our natural mothers that bore us, our friends that professed friendship to us, and the means that we had to sustain us, fail all; let us not fear, for the Lord of heaven and earth, and the owner and disposer of all things within the same, hath given us a promise to be a father unto us; if a father, he will love us; if he love us, he will not see us want any thing that is fit and necessary for us.  
Though then our eyes fail us, our feet falter under us, our hands be helpless to us, though our limbs become weak; though we have neither Gold, nor Silver, nor food, nor raiment, nor friend, nor helper, but our ancient friends and companions to deride us for our baseness, enemies to rage and rail against us for our poorness: let us not dismay nor fall from our faith and assurance in God; he is our father, let us return unto him though as Prodigals, he will entertain us into his house, not as servants but as sons. He will regard us as his sons, provide for us as his sons, and defend us as his sons; and in stead of our natural father he will be our heavenly father, he will bring us up, and we shall want nothing that is good, though he seem here to expose us to be as Apprentices for a time in the world, to learn to bear the Cross of Christ; it is but seven years, be it seventy, he in the end will make us free men of the City, new jerusalem, where we shall work no more in our former trade of life, but in stead of all the miseries and troubles we here endure, we shall have peace, and rest, and glory for evermore.  
Therefore in the mean time, while we shall live as the world's slaves here, let us undergo it with patience, it is but a little while: If we want any thing for soul or body, he willeth us to tell him and he will supply it; If any wrong us or abuse us, to complain to him and he will redress it. If we been sick, he knoweth our diseases; he is our Physician, and knoweth whether life or death be fittest for us. If we die, he will restore us to life eternal, therefore may we freely cast our care upon him, for he careth for us.  
Fathers (saith Solomon) are the glory of their children. How much more shall the God of all glory, our heavenly Father, be a glory to us his children? who hath provided for us an inheritance, which no man can deprive us of, yea a Kingdom whose glory shall have no end. The remembrance of our future enjoying it, is as a most deep Sea of comfort in this inferior Kingdom of crosses. It cannot be fathomed with the line of man's capacity; what he hath promised he will perform for his children, therefore may we stand assured and boldly affirm, that though the fathers and mothers of the faithful do forsake them, that God will take charge of them.  

A Prayer that God will show himself our father in all our troubles and afflictions when all other help faileth.  
O Gracious Lord God, most merciful and loving Father, from whom proceedeth every good and perfect gift, and who of thine own will hast begotten us with the Word of truth; show thyself a father unto me who am deprived of father and mother, from all help and comfort in this life, beset on all sides with troubles, dangers and many afflictions, relying only upon thy providence; show thyself unto me a father, a powerful and protecting father, as thou didst unto joseph, who being deprived of father and mother, hated of his brethren, sold as a slave, falsely accused, sharply imprisoned, having none to help him or to comfort him, forsaken of all his friends; yet when all help failed, thou tookest him into thy protection, and directedst him in thy ways, he became loving unto thee as a son, obedient unto thee as a servant, he waited on thee as upon a most faithful father, he called upon thee and thou heardest him, and gavest him the honour of a son, even in this life holiness and honour; testifying unto him that thou his father hadst a respect unto his faith, constancy and wrongs, never leaving him nor forsaking him; to teach us, O Lord, faithfully to depend upon thy mercy, power and providence, in whatsoever danger.  
I was left unto thee as soon as I was borne, and thou like a most loving father tookest me up & hast hitherunto kept me: O forsake me not, for if thou my father leave me and forsake me, who will or can take charge of me? I am many ways afflicted and full of sorrow, not so much for my troubles as for that I have sinned and offended thee so loving a God as thou Hast been unto me ever unto this day: but now loving Father, I seem destitute of thy favour, of thy relieving hand, I am he ●ily oppressed, and what I endure is not hid from thee, and thou only knowest how to relieve me; my father, my mother, and all my friends have forsaken me. David being thus destitute, he resorted unto thee, confessing that when his father and his mother forsook him, thou tookest him up; and is thyr fatherly affection dead and discontinued in David? No, no, loving art thou still, powerful art thou still, and helpful art thou still, for thy faithfulness, and thy truth, and thy power, and thy providence are for ever: and happy, yea most happy is he that hath thee his relieving and helping father; for nothing is wanting to him that is thus cast upon thee: He hath not only the promise but the assurance of thy presence and love both in this life and the life to come.  
Yet gracious Father, among all men it goeth hardest with thine own children, often troubled, much abused, deeply distressed, falsely accused, scoffingly derided, and many crosses, cruel calamities, and great afflictions follow them; & I am enforced to undergo the burden of infinite trials, as if thou hadst not only not taken me up, but utterly cast me off: And were it not that I truly know thee to be my father, in that thou so fatherly, yet sharply correctest me, I could not but faint: but thy grace sustaineth me, and doth inwardly comfort me, else should I utterly despair.  
O my father, take me into thy protection, leave me not, forsake me not, for I am brought very low, and there is none that careth for me, there is none willing to add any comfort but sorrow unto my soul; there is neither father nor mother, neither friend nor helper to commiserate mine estate, but thou whom I only trust, for thy promises tend to mine encouragement, to cast my care upon thee, who hast willed all that are oppressed to come to thee and be eased: But Lord what booteth it me to seek thee when I cannot find thee? to pray unto thee when thou seemest to refuse to hear me? Have I so deeply offended thee, that neither my repentance can pacify thee? the mediation of thy Son reconcile thee? nor my faithful prayers prevail with thee? Is thy mercy come to an end? Hast thou no more blessings for thy children?  
O wretch that I am, Why do I thus reason with thee? am I able to overrule thee with my words? Shall I teach thee what thou shouldest do? No Lord, I only bewray mine ignorance by my words; which can no further prevail with thee, than thou in thy wisdom and mercy thinkest fit for me. Therefore will I close my lips, I will keep silence, and wait both thy pleasure and leisure, for thou hast a time to be angry, and a time to he pacified. I will rest with patience, and commit myself unto thee in obedience, and if thou lay a greater burden upon me then yet I bear, if thou suffer me to sink and to be clean overwhelmed with more bitter waters than yet I feel, I will yet trust in thee though my body perish, and all outward help fail me, preserve my soul O Lord, for thou art the father of it, and respectest it far above my carnal par●●; yet both make but one body, yet may the one prosper when the other may perish. But I know that such is thy care of both, that rather than thou wilt permit me utterly to be confounded, thou wilt even send from Heaven and save me. Be it unto me even as thou wilt, O God, my strength and my salvation.    

VERSE 11. Teach me thy way, O Lord, and lead me in a right path, because of mine enemies.  
IT is the property of an enemy to been always prying into the life of him he hates, and to observe whatsoever faults he doth commit (though he himself been quilty of more) and to publish and proclaim them to the world to his uttermost disgrace. And therefore it behooveth all men, especially a man that hath enemies (as David had) to look unto his ways, lest by the errors of his life they take advantage, and so make his cause (otherwise good) seem the worst, though his errors no way concern the matter in controversy between them, but merely his frailty; falling as a natural man, whereof David being afraid, he prayeth unto God that he would teach him his way which is uncorrupt, and to lead him in an upright path; not only in his ordinary calling, but in the sincerity of his religion and profession, lest his enemies that are always watchful should have cause to accuse him of some gross sin, and so draw him into the censure and condemnation of the world.  
David was a man chosen of God, but by nature apt and inclined to sin like other men, who all have their peculiar faults: No man liveth so sincerely, but if his life in all points, at all times, be narrowly observed and examined by his own conscience, he may be taxed or tax himself, either for committing things which God hath forbidden, or omitting things which God hath commanded: And therefore as David here prayeth God to teach him his way, and to lead him in a right path, and as Moses before him prayed unto God saying, If I have found favour in thy sight, show me now thy way, that I may know thee, and that I may find grace in thy sight; So ought every Christian to pray that God would not only teach him but lead him also, not only because of his enemies whose slanders he feareth (which yet is necessary) but because God should not be dishonoured by his corrupt conversation and sin.  
There is no man, especially Gods children, but have enemies, not only corporal but spiritual, among whom the subtlest and strongest is Satan, who looketh not so much into what a man doth, as into the inclination of his heart by the things he doth: for by his works he findeth what is in man (for thoughts are hid) and by his outward actions he can collect whereunto he is inclined: and upon that he works and lays his plots accordingly, and most commonly he observeth in every man some sin that reigneth and ruleth above all other sins, which he hugs (as it were) in his bosom: there doth Satan apply his greatest battery, knowing that if he vanquish him in it, and see him to continue in it, it is as much as if he had enticed him to a thousand sins, and therefore he layeth baits (according to a cunning Fowler or Fisherman, that hath one especial bait for each kind of Fowl or Fish) according to the desire of that peculiar sin wherein a man most delighteth, entertaining every occasion or fit opportunity to feed his desire, which Satan finding, useth his instruments to feed him with varieties.  
Every reigning or rather raging sin in man, may be compared to the disease in man's body called the Wolf, which if it be not continually fed with some kind of satisfactory matter, will soon devour the very flesh of that part of the body whereupon it hath seized; so that sin that a man holdeth so dear (to which he cannot but yield upon every opportunity afforded) must be fed with the satisfying of those corrupt desires which best agree with the nature of that wolvish disease, otherwise it will even eat up their senses, and they will become as mad men when they are restrained from what that sin desireth: As for example, take game from the covetous man he will become even cut of his wits; bar the drunkard of his liquor, and he will rage like a shéebeare robbed of her whelps; prevent the lascivious man of his Harlots, he will swagger, swear, and adventure his life to have them: and so of the rest.  
If therefore a man fall into any of these dominant sins, and live in it, what an advantage is it unto his enemies? It is a double advantage; first, it makes him scandalous in the world, whose good opinion with the virtuous and religious he loseth; It offends GOD, whose hand is always over the righteous to defend them, & against the wicked to confound them.  
How sottish then are these men that will give entertainment at the first to such servants, as at last shall become their masters? Sin in the beginning is weak, and with ease may be subdued, but when it hath been cherished and nursed up awhile in our breasts, as beloved, and fed, as it will require, it beconuneth predominant, facing as it were a man, and as if it should say, I have thus long overruled thee, I will yet make thee my slave. O fearful estate, yet not a few live in this miserable servility; and doth not that enemy Satan triumph to observe his vassals thus subjected? and doth he not stir up enemies to upbraid them? some to mock and scorn them? some to reproach and revile them? and finally, doth he not laugh at their destruction?  
Had not holy David them good cause to be afraid to be thus carried away with the violence of his own corrupt nature, which no doubt he felt something inclinable rather to go astray, than to go on the way the Lord taught him? & had he not good cause (as everyman hath) instantly to pray unto God, Teach me thy way O Lord, and lead me in thy right path, because of mine enemies? Where it appeareth that it is not enough to know the way of God unless we walk in it, and what power have we of ourselves to walk aright unless the spirit of God lead us? we may think we are right when we are clean out of the way, as many deceived silly souls do▪ that think themselves right, and others out of the way, when indeed they walk in darkness and have no light at all.  
Enemies are always envious against the prosperity & good that the godly receive, and rejoice when any disgrace, misery, or misfortune befalls them: When my foot slipped (saith David) mine enemies rejoiced. So doth Satan and his instruments, who never rest day nor night, seeking to draw (if it were possible) Gods own children into the ways of the wicked, and then again to move and instigate the wicked to reproach us for our sins, so that we must not look to live here securely, even in our seeming most quiet estate; for when we think of none, and deserve least disgrace, Satan will raise up one railing and reviling Shemei, some one traitorous judas, or one treacherous Achithophel or another to trouble us. And if we have committed any known sin, be it never so small, whether in our place, conversation or profession, we shall be sure to hear it. Let us live never so warily, never so civility, never so sincerely, we have enemies enough to espy out our secretest actions, to hear our most private speech: for in the most godly little sins seem great, and are soon discovered; and great sins in the wicked seem no sins, therefore have the wicked few enemies whom they fear to see their ways, but the godly many. It is no disgrace to a wicked man to been wicked, it is his profession: as it is no blemish to the beauty of an Aethiopian to be black, it is his natural colour; and therefore as long as none but wicked men scandalise us and condemn us, we need not be ashamed; no, though they rail, revile and curse us, we need not fear it, for in stead of their curses God will bless us: yet let us pray, Teach me, O Lord, thy way, and lead me in thy path aright because of mine enemies.  
None but envious and wicked men are malicous enemies unto such as fear God, and they indeed cannot sleep until they have contrived some mischief against the innocent whom they would disgrace, taking all occasions and advantages to work them any violence; though they be already afflicted, they will afflict them more; if they be already fallen, they will even tread upon them to keep them down that they may not rise. It is their glory if they can add more sorrow to the sorrowful, and more grief to the grieved; they are continually travelling with wickedness, conceiving mischief, but they commonly bring forth a lie; for the mischief that they intent to others falls in the end upon their own heads, and their cruelty upon their own pates: they are snared even with the works of their own hands, for God hath ever, he doth, and ever will preserve his own from these wicked men; though he suffer them sometimes bodily to perish under their tyranny, it is but to aggravate the sins of their persecutors, and the sooner to bring his unto their final glory. Therefore behoveth the most godly to been wary of their ways; for how much the more godly, religious and zealous they are in walking with God, so much the more malicious is Satan to raise up troubles, slanders and reproaches against them, by such as he can stir up against us; who howsoever inwardly envious they are, yet have they learned of their master to speak plausibly, though deceitfully, flattering with their lips, having a venomous heart within, whereby they oftentimes allure the innocent without suspicion to bewray unto them their secret thoughts and intentions: and in simplicity (by their enchanted subtleties) discover that which these wicked serpentine wretches work upon, and wrest to bring, not only their names, reputation and credit, but their estates and lives in question. By their wicked counsel they compass our steps, they set their envious eyes upon our ways: If they find we walk unblameable, they will plot to have some blocks to be laid in our ways, that if it be possible we might stumble, though they could not make us fall altogether: If we err (on the other side) never so little, they will insult over us, they will blow the trumpet of our defamation and cry, There, there, so would we haut it. But these devices of theirs God seeth, and what they practise against such as fear him: therefore let us only say, Teach us, O Lord, thy way, and lead us in the right path because of our enemies.  
As long as we walk in the way of God truly, and be lead that path that is right, let us not fear. Hear what David said unto Solomon his son, whom he exhorted to walk in the ways of the Lord, to keep his Statutes and his Commandments, his judgements and his Testimonies. We must endeavour to have God's laws ever before our eyes, and never depart from his precepts: This is the way, walk in it. Though it be a strict way and unpleasant to a carnal mind; it is a most sweet and comfortable way, a way that leadeth here to happiness, and after to Heaven.  
There is another way, a common high way, much beaten by diverse passengers, all carnal men traffic this way, a very pleasant way, wherein yet many have walked for a time, but they have found that as a man that eateth too much honey, may surfeit through the sweetness of it, so they were even glutted with the vanities that are strewed in the way. It is a way full of carnal content indeed, but it is but short; men are at their ways end many times when they think themselves not half way there, and are grieved their journey is so soon done. But when they come to the end of the race, they suddenly find a most fearful gulf which they cannot avoid; turn back again they cannot as ordinary travellers often do when they have mistaken their way and take another; but they that walk this high and pleasant way must been enforced to stay, and to take up their hideous Inn, not for a night as waifaring men do, but remain there for ever with the Devil and his Angels.  

A Prayer that God will be pleased to direct us in his ways, and lead us uprightly because of our enemies.  
O Gracious Lord God, most merciful and loving father in jesus Christ, vouchsafe to look in mercy upon me, teach me thy way O Lord, and lead me in a right path because of mine enemies. Give me grace that I may walk aright, and pray aright, and believe aright, and in all mine actions be guided by thee aright. Reframe me from the way of the wicked, and guide me in the paths of righteousness, make thy way plain before my face: for of myself I am blind, I cannot see the right way, direct and guide me that I stumble not, to cause mine enemies to laugh and rejoice at my fall. Send out thy light and thy truth, let them lead me and bring me to thine holy mountain, where I shall be safe from mine enemies; order and direct my goings, O Lord, aright according to thy word; reclaim me from every evil way, and direct my feet in the way of truth, in that way that leadeth to life; prevent me of that forbidden way which is pleasant yet perilous; seeming plain and delectable, but the end thereof is death: Lord let my walkings be upright because of mine enemies, who watch even the course of my life, they pry into all mine actions, they observe my conversation, and if they see me but slide or slip never so little awry, they sound the trumpets of my disgrace: If they see me to fall into any sin through my frailty, they cry out and say, That there is no fear of thee before mine eyes.  
O my God, consider this, and in mercy remember I am but dust, by nature subject to great infirmities, which I do acknowledge, O Lord; reclaim me from my evil inclination by thy grace, set me in the way of truth and obedience, and lead me therein for ever, and learn me to live after thy Commandments, and yield me thy fear and thy direction that I may walk in them, for mine own ways are (as my will is) by nature evil evermore: but thy ways are mercy and truth, and such as truly fear thy name thou teachest the ways of perfect obedience, and reducest even sinners to walk aright, reclaiming them by thy grace from their evil ways.  
Guide me that I may know thee and thy ways, and lead me aright in them: let me never go astray from them, lest mine enemies take occasion by my transgressions, to say that I have no fear of thee before mine eyes: deliver me out of their hands O Lord, out of the hands of evil and cruel men, and from their slanderous and false tongues that are set on fire against the innocent. They hate them that offend them not, they persecute them that resist them not; let them have no just cause to condemn my ways.  
Thou hast set before us a blessing and a curse; a blessing for them that walk uprightly in thy ways; and a curse to them that wilfully fotsake the way which thou hast appointed thy children to walk in. O show me the good and right way, and evermore lead me therein: Give me grace to take heed of that way which seemeth right, the end whereof is death: Draw me, O Lord, out of this way, and lead me by thy right hand, so shall I abandon this way, full of carnal pleasures and sinful delights: Teach me thy ways, the ways of obedience and repentance, the ways of righteousness and peace, which tend to eternal life. It is not in my power or wisdom to find out, or walk in this way: It is hid from humane understanding; and therefore even Moses, though otherwise of deep knowledge, being by nature ignorant of this way, sought to be and was instructed by thee therein. How much more, good Father, need I to entreat thee to learn me this way; for I have been long lead awry be mine own corrupt affections, not knowing the way of truth and righteousness: wherein I beseech thee to guide and lead me now at the last and for ever, because of mine enemies, O Lord, my God, my guide, and my Redeemer, Amen.    

VERSE 12. Give me not over to the lust of mine enemies, for there are false witnesses risen up against me, and such as speak cruelly.  
WHat man is he that liveth, & is free from enemies? Of what estate, condition, or quality soever? If he be good, the wicked will hate him, the world will disfavour him, and the Devil will malign him. If he be evil, the virtuous will dislike him, the godly cannot affect him, God cannot bless him: yet ought every man to endeavour to be godly, howsoever Satan will do what he can to raise enemies against him, as he did against godly David, and against all the holy men of God from the beginning; as first against Abel, against job, and above all, against Christ himself; whose enemies seemed to have their full lust fulfilled against him, never leaving him until they had crucified him: And yet then were they nearest to their own confusion when they had their wills of him.  
David in this Psalm seemeth to have been much troubled with enemies, and yet showeth in the second verse of the same, that when his enemies and his foes came upon him to eat up his flesh, they stumbled and fell. In the third verse, he showeth such faith and confidence in God, that though an Host pitched against him, his heart should not be afraid: Yet in this twelfth verse, he seemeth to fear again, lest his enemies might yet prevail against him; and therefore prayeth, that God would not give him over to the lust of his enemies; which may teach▪ us, that when we think ourselves most free from, and (as it were) out of the reach of all enemies, not to be secure: for a reconciled enemy may harbour secret mischief, which although he will not for his counterfeit promise sake, execute by his own public violence; yet he may suborn such secretly, as may renew either the open quarrel again, or falsely accuse the innocent party. And this as it seemeth did David find: for when he thought all his enemies were at peace with him, he observed some secret practices against him, By false witnesses which were risen against him, who accused him afresh, and procured him new, or moved his old Adversaries against him, which seemeth to affright him more, than before an Host of enemies could do. For now he prayeth, that God would not give him over to the lust of them that before he feared not; which showeth, that a second danger is more fearful than a former: And which also showeth our too much security, after our delivery from a danger, as though we need no more to fear another to follow: But if we observe well the course of the ways of wicked men, we shall see, that they seldom give over to prosecute them they once desired to persecute. And God hath likewise such an eye unto his own children, that he will not have them idle; he will exercise them as long as they live here; they must be partakers of his crosses; they must have enemies as he had, they must suffer poverty, ignominy and disgrace in the world as he did: Though he being Lord of all, and could command all; he was poor, yet all the world, and the things in the world were his; when he was hungry, he could have plentifully supplied his hunger; being disgraced by the reprobate Jews, he could have done as Peter did with Annanias and Saphira, have spoken but the word, and his enemies should have fallen dead at his foot. But he patiently suffered all, to teach us that are but servants, to imitate him that is our master and Lord. If they called him. Beelzebub, and he suffered them, why should we take scorn to been despised, reproached, and ill entreated, and our enemies to insult over us, and to have their lust fulfilled against us, even to take away our lives? We are but servants, he was our Lord, yet he endured; and shall we think ourselves better, or deserve to be more free than he, that was guilty of no offence against them that thus abused him? We being culpable of a thousand sins against him, and yet hath freed us from the guilt and punishment of all? Yet it behooveth us to pray as David did: Give me not over unto the lust of mine Adversaries; For as there were against Christ, so there are false Witnesses risen up against us, and such also as speak cruelly: Cruel and wicked men have commonly attending them, such as will speak and practise what they will have them for gain: if they will have them to accuse any man falsely, they can coin matter; This man said, If they did destroy the Temple of jerusalem which was made with hands, he would build it in three days without hands. Whereas indeed he said, that if they did destroy the Temple of his body, he would raise it again in three days, as he did. But by this may be observed the cunning and subtlety of the Devil, that can and doth prompt his wicked Instruments, how they may pervert the words and actions of the innocent, to a sense clean contrary to their meaning, and make so false a Gloss upon it, as if it were truth itself; and will set such an audacious face upon it, as (if God deal not with the falsely accused, as he did for the defence of innocent Susanna) they will have their lust of them. Such a false witness was perfidious Ziba against Mephibosheth, the son of jonathan, Saul's son, who accused him most falsely to David, persuading him that Mephibosheth went about to take from David the kingdom, only to get Mephibosheths' patrimony: as it is commonly the end of all the testimonies false witnesses give, to gain outward reward thereby. As the jews hired and suborned false witnesses against that most sanctified man Stephen, to put him to death. The like against innocent Naboth by wicked jezabel, who was likewise stoned, to fulfil the lust of enemies.  
It is a dangerous thing, for the most innocent man in the world, to fall under the testimony of false witnesses. The accused seldom escapes, unless there be a Daniel to examine circumstances to find out the truth. A false witness is one of the six things that God himself abhorreth: for of all men he is the most dangerous; and therefore no marvel, that David having such enemies as made no conscience of whatsoever devilish invention to betray him, and to have their lust of him, did pray, Give me not over to the lust of mine enemies; for there are false witnesses risen up against me, and such as speak cruelly.  
David feared more false witnesses than the open force of his enemies; who when they came upon him they stumbled and fell; and therefore was not dismayed if an Host pitched against him. Secret false combinations of enemies accompanied with false witnesses, who can withstand, or avoid?  
The tongue which God made in the beginning good, and to be a faithful witness of the heart, the Devil hath made the instrument of falsehood and lies: For now in many, the heart & the tongue are so estranged, as the one uttereth what the other thinks not, & the other thinks what the other utters not. The tongue becomes an instrument to deceive, which was made to explain the true meaning of the heart: But where the tongue speaks falsely, the heart cannot be right; and where the heart is corrupt, the tongue cannot be sound.  
There was once a confusion of tongues; not of that part which moveth to frame the voice, for the tongue itself remained as before it was; but enforced to alter the language: but now there seemeth to be a confusion between the tongue and the heart, which should be as one: Both which being so far disjoined in consent now, as it seemeth to be another confusion of our language. One knew not what another said, when that one language became so changed; and who understands now what another speaks, when he speaks what he means not? How then can he be truly understood what he speaks? Men indeed are become (as it were) false witnesses against themselves, when the tongue bears witness against the heart, and the heart against the tongue. If then we become so confounded in our language, when we call for one thing, we be offered another; all good men had need to crave a divine Interpreter, who knoweth the heart; for by the tongue we cannot truly understand what some men mean. And that is the reason so many are at this day deceived, and unjustly many times condemned; and therefore not unfit for every man, though he observe to have no professed enemy, as David seemed to have, to pray, as David did unto God, the searcher and disposer of all hearts, and she restrainer of all false tongues, O give me not over to the lust of mine enemies, for there are false witnesses risen up against me, and such as speak cruelly.  

A Prayer, that God will preserve us from our enemies, that they prevail not against us, and to prevent us of false witnesses.  
O Most mighty God, Defender of the faithful, the Protector of them that betake themselves under thy protecting hand; the mightiest among men cannot hurt the least whom thou protectest; the subtlest cannot circumvent them, whom thou guidest in thine own ways. Saul could not hurt David, though he pursued him with deadly hatred, pursuing him to take away his life: Thou never leftest him to the lust of his enemies: Thou art powerful, and in respect of thee, my most powerful and politickest Adversaries are weak and foolish. O let them not have their wished desires against me; though they suborn false witnesses against me, let their false tongues falter in their mouths: Let their lying lips be shut up with shame; and let all those that take malicious counsel against me, and combine together to hurt or to destroy me, be turned enemies one to the other, and let them do each to other as they intent to do unto me. Let their tongues wherewith they think to speak falsely against me, cleave to the roofs of their mouths.  
For thou hearest how proudly, hatefully, and disdainfully they speak against me falsely, as if I were their enemy: But thou art a righteous judge, and markest theirs and my ways, their thoughts, and their practices and policies, and my simplicity: None of their inward inventions, none of their wicked projects, policies, and secret practices are hid from thee; and therefore (Lord) leave me not unto their lust. Confirm my faith in thee; pour thy grace and holy spirit into the inward parts of my soul, that I sincerely serving thee, may either win their unfeigned friendship, or that thou wilt prevent their malicious devices against me, and that I may possess mine own in peace. Although they now stand upon the open stage of the world, and sound out the Trumpets of their envious and slanderous tongues of reproach against me; And although they suborn false witnesses against me; let my uprightness approve them liars: Let my course of life so contrary to their false reports, try and approve prove them false witnesses risen up against me. Though I cannot but confess against myself, not only unto thee in secret, but unto them openly, that I come short of some duties that I ought to perform, yet consider my willing mind to perform them without reproof.  
Lord, I am weak in strength, I am not wise enough to deal with the Politicians of this world, I cannot withstand nor find out the practices that mine enemies contrive against me, who have a strong desire to have their wills & to execute their lust, especially false witnesses being suborned against me: but give me not over to the lust of mine adversaries that speak so cruelly against me, falsifying the cause of their hatred as if I had done them injury, extenuating their own malice and mischief, as if their wicked devices were lawful and grounded upon justice, and their violence rather charitable than malicious: what they have done, and what they intent thou knowest, and how unjustly they afflict me thou seest, who art a God that judgest right.  
Rise up therefore, O Lord, and take my cause into thine own hand, make their wicked counsels as Achithophels'; for have they not said in their hearts, Come let us cut them off from being a people, and let their name be no more had in remembrance? In so much as many of them say, There is no help for me in thee: Yet Lord I dismay not, for thou art my defence, and in thine appointed time wilt lift up my head again; for salvation belongeth unto thee, O God, and thou wilt destroy the bloody and deceitful men. But blessed and preserved shall they be that truly fear and trust in thee, thy power is seen in weakness, and thy help in affliction: therefore O Lord, let not mine enemies have their lust of me.  
I know thou wilt perform thy promise of my defence in thy good time, therefore will I rest in hope, I will patiently wait for yet a little while, and these wicked men shall not appear. In the mean time I will commit my cause unto thee my Lord, my God, my strength and my Redeemer.    

VERSE 13. I should have fainted except I had believed to see the goodness of thee in the land of the living.  
Enemy's troubles and afflictions are heavy to be borne of such as are weak in faith, and have not perfect patience to bear them, as may appear by godly David himself; who acknowledgeth that himself, though he were a man chosen after Gods own heart, should have fainted under the malice and fury of his enemies and other afflictions, but that he believed to see the goodness of God, namely his timely delivery in the land of the living, even here before the sons of men, where if he had not found the goodness of God towards him, all men would have thought as his enemies did, that God had utterly forsaken him for ever: and therefore prayed God in a lively faith that his defence might here appear before he were taken hence, no more to be seen, although he knew that after this life he should be in a far more happy and blessed estate than his enemies, but that he might find God's favour here, to the end that other godly afflicted men, seeing the mercies of God towards him in delivering him out of his troubles, might by his faith and patience take like godly resolution to depend upon the power and providence of God for their like delivery.  
Why art thou cast down O my soul (saith David in his troubles) and so unquiet within me? which argueth, that troubles and afflictions even to a faithful man do at the first much disquiet his heart, like as they that first are committed to prison, they are much disquieted, their hearts faint and are much cast down, until they have been for a time enured to their restraint, and then come by little and little to themselves again; so do they that upon a sudden fall into any affliction as David did, but having a little considered that it is the Lords doing, he could then say unto his sad soul, Wait on God, for I will yet give him thanks for the help of his presence. This showeth the strong faith and confidence of David, who although his troubles were so many and heavy, even at the present, that he was ready to faint under them, yet he waited with a firm assurance, that the time would come wherein he should rejoice again and praise God again for his help and certain delivery which he knew was not far off.  
This teacheth every faithful man in his afflictions and troubles to repair unto God in prayer, not to been daunted or dismayed, nor to disquiet himself, but in patience to possess his soul, waiting the time wherein God hath appointed to deliver him, for it is a vain thing and unprofitable for a man in affliction to go before the Lord's providence; struggling and striving by sinister and vncommanded means to free himself: he doth by that means the more entangle himself as the Bird in the Net: warranted means he may use, and those with faithful prayer unto GOD to bless the means, for lawful means profit not, unless they be also lawfully done, and that is when and where God is made, not only a party, but the principal in the means. It was a very weak weapon that David used against Goliath, who was completely armed from the foot to the head, there was but one small part of his whole body unarmed, and that was the fore part of his head, but God so directed the stone that came out of his sling, that it found that open way to cast that monster of men to the earth. If God had not added strength to David's arms, and by his providence carried the stone aright, David's aim might have failed the mark; so whatsoever means we use, either in preventing or easing ourselves in any kind of affliction, if our hearts be not seasoned with faith in God, joined with prayer, we may miss of our hope, and so faint in the expectation of our delivery; and therefore saith David, I should have fainted except I had believed to see the goodness of the Lord. Except I had depended on his providence for my delivery from mine enemies, and had taken hold and been assured of the true performance of his promises to ease me of mine afflictions, I should have sunk under the burden of my troubles. God who is our Father is goodness itself, of whom and from whom we obtain all things through faith in his Son: by him we live, move and have our being; and therefore there is none, in whom or by whom we should seek help in troubles, but in God alone. He is our hope and strength, and help in troubles ready to be found: Therefore (saith David) I will neither faint nor fear: and again, my defence is in God, who preserveth the upright in heart. He is God, and none beside; he is mighty, and none else; Why then should we faint in any troubles? Why should we be daunted, though enemies rise up against us? Seeing this God is our God, whose goodness, help and delivery (if we believe) we shall see, and our very enemies shall see it even here, here in this vale of misery amongst the sons of men, he shall be our guide and defence unto death.  
Unbeléefe is a most dangerous disease in the heart of man, nothing succeedeth comfortably unto them that believe not in God: good things unto unbeléevers turn to evil. As unto a raw, crude, & a stomach overcome with superfluous humours, the best meat turns to increase their disease; so to an unfaithful man all things work together to the increase of God's judgements against him. As to the sons in law of Lot in Sodom, who would not believe the Word of God declared by Lot, for the confusion of the City perished. So the children of Israel, to whom God had promised to give the Land of Canaan, in their journey towards it, did not only not believe the Lord, but murmured against him saying, Who shall give us flesh to eat? would God we had died in the land of Aegyt, or in this Wilderness: would God we were dead, were it not better for us to turn into Egypt? With many such reproachful, murmurous & faithless obiurgations, as well against God himself as against Moses and Aaron: but for their infidelity, faintings & murmurings, God answered their impious desires to die, he destroyed them in the Wilderness in his heavy displeasure.  
The frailty of a faithless man is great, he can bear no troubles, he can endure no afflictions with any kind of patience, because he hath no true and sound understanding of God and his providence. He thinks if he prosper, and by his natural policy and means, can prevent dangers and troubles, or having them can use sinister means to ease them, he ascribes it to his own carnal wisdom; but when that prevaileth not, but that he is pinched and deeply plunged in distresses and miseries which he cannot ease; then he begins to faint and to murmur and cry, Who shall give me flesh to eat? How shall I get money to supply my wants? Would God I had died when I was young; would God I were dead, and the like.  
The troubles and afflictions of the wicked and the godly differ not in the outward show: the wicked may be poor, so may the most godly: they may have like outward crosses and afflictions, but their bearing of them is unequal; the wicked, as before is said, faint and fume, and murmur, and grudge at every small cross or affliction: and although they hear the promises of God, who is ready to help, yet they believe them not. They can be assured of nothing that hangs upon God's promises: they would think, and speak, and object against God, as that Prince in Samaria did, when Elisha foretold from the mouth of God plenty to that distressed and besieged City: Though the Lord (said he) would make windows in the Heaven, could this come to pass? So incredulous are men without sound faith, that once down, they think they shall never rise; once in trouble, they shall never have ease: and this is the cause that men seeming faithful, faint under their crosses, and despair in their afflictions: but it is otherwise with the truly faithful indeed, who know by the foretelling of the Spirit of God in his Word, that troubles attend the godly as the shadow the body; and therefore prepare themselves before hand for them, and rejoice in them, in as much as they are partakers here of Christ's sufferings: So they are likewise assured, that when his glory shall appear, they also shall appear with him in glory; yet the most faithful may have a kind of fearfulness and fainting for a time, but not such as shall prevail, but they will soon overcome all such faithless qualms by a lively apprehension of God's ready help through faith; and then they may indeed say as David did, I should have fainted except I had believed to see the goodness of the Lord in the land of the living. There is none of himself so strong, but when troubles and afflictions come will faint if faith in God fail them.  

A Prayer that God will not forsake us in our troubles, and that our faith fail not.  
HAd I not taken hold (O God) of thy loving promises, and believed thy Word, I should have fainted, and yet should faint under my troubles, if I did not believe that thou, O Lord, knowest my troubles, and that mine afflictions are not hid from thee; thou hast promised to be a refuge for the poor, a refuge in due time even in affliction: keep me, O Lord, as the apple of thine eye according to thy promise, hide me under the shadow of thy wings from the wicked that oppress me.  
I have called upon thee in my troubles, O Lord, and cried unto thee, my God, and thou hast heard me and holpen me, yea when I have been ready utterly to have fainted, I have cried unto thee and thou hast redeemed me and delivered me. Those mercies of thine, O Lord, remember still, renew them evermore towards me, for I stand in continual need of thy continual presence.  
Thy goodness is great, O Lord, which thou hast laid up for them that fear thee, and done to them that trust in thee, even before the sons of men. I have felt thy favour, and formerly tasted of thy love. How could I but have fainted, but that I still believed to be partaker of thy goodness and mercy in my troubles? Thou, O Lord, art my secret place, thou preservest me in trouble, and compassest me about with joyful deliverance, therefore will I not faint, knowing that thine eyes are upon me, and thine ear open unto my prayers. I trust in thee, I will not be afraid what man can do unto me.  
Thou Lord hast said concerning the faithful; he shall call upon me and I will hear him, so that both my prayers and thy hearing are both thine own gifts. Nay, thou addest further, Lord, I will be with him in trouble, I will deliver him and glorify him. O why should I fear then or faint, seeing thou art pleased to be with me in my troubles, as to take part as it were with me of mine afflictions: wonderful and unspeakable, O Lord, is the extent of thy power, and wonderful the limits of thy love; impossible it is to find out the depth of thy compassions towards thy children; thou hearest us before we call, thou givest before we ask, thou helpest us before we cry, thou givest us power to call, thou teachest us what to ask, and thou even meetest us when we are but even coming unto thee.  
Thus gracious hast thou ever been, O Lord, thus gracious thou art, and thus gracious with'lt thou show thy self unto them that believe to see and taste of thy goodness, even unto the end of the world; and as thou art gracious, so art thou absolute in wisdom; thou knowest how to relieve the distressed, and how to comfort the afflicted, yea when they are ready to faint, and to give over any more to call for help, being as it were hoarse with crying as David was, thou givest them of thy water of life, and it reuiueth the fainting souls, and strengtheneth the weak spirits that groan under the burden of any calamity or trouble.  
Strengthen me therefore with thy grace, O Lord, I shall not then faint nor fear, for my sure defence is in thee, who will't in time bring the malice of mine enemies to an end; and as I believe, so shall I see thy goodness in the land of the living: for thou that hast promised it art just of thy promises, and powerful to perform what thou hast said. Therefore even here I do merely believe to receive at thy hands free release and pardon of all that hath been the ground of my troubles and cause of my miseries. Grant me Lord freedom from mine enemies, and restitution of what I have been deprived of by any of them: then shall they find that I have not only not fainted, but believed to see and have seen thy goodness, O Lord, even here in the Land of the living, where even mine enemies and my foes shall witness that I have not believed in thee my God in vain.    

VERSE 14. Hope in the Lord, be strong, and he shall comfort thine heart, and trust in the Lord.  
THis verse is a fit and comfortable conclusion of this Psalm; showing herein that David in all his troubles depended only on God; and by his own experience encourageth himself and all other men in all kinds of troubles and afflictions to do the like; and then, as he found they shall find, that God will never fail nor forsake them that truly trust in him. Though David say here, Hope in the Lord; he speaks not to the encouragement of other men, excluding himself: but rather stirreth 〈◊〉 his own soul, his faith and affections; as if he should have said, O my soul, hope in the Lord: Thou hast proved the goodness of the Lord sufficiently in all thy troubles: Thine enemies have not prevailed against thee: Thy foes have not had their lust of thee; therefore as thou hast heretofore hoped; so still hope in the Lord, faint not, but be strong; be not afraid whatsoever befalleth thee, or whosoever assaileth thee, be not dismayed; for he that hath hitherunto been thy helper and refuge, will never leave thee nor forsake thee, if thou hope in him and be strong in ●●ith. And though thou be in danger, in trouble, and in whatsoever affliction, and seest no delivery present; trust in the Lord, and he will deliver thee and comfort thine heart: For if in trouble and danger there were instant delivery, there were no place for Hope; for Hope is of things not seen, not of things presently enjoyed. Wherefore David exhorts himself (as it were) and others to wait on God for their delivery out of their miseries & troubles, through faith. Hope in the Lord, wait on God with faithful patience: Grudge not though troubles arise, though crosses come, and afflictions befall thee; be strong, be constant, take courage, murmur not, fret not, disquiet not thyself, but be strong, and trust in the Lord.  
There are some, no doubt, that can bear troubles, nay fortures, with a seeming invincible patience in an ill cause; carrying themselves with such a valorous force of spirit, as if they had the very Quintessence of faith, and an undaunted hope; as we may read of Revaliack, Balthasar, and other murderers of Kings. It is but a patience without true patience; for without obedience to God's precepts, there is no true religion; without true religion, there can be no true faith; without true faith, no true patience; and therefore that patience that is showed in such, and like capital murderers, howsoever constantly they may seem to endure their torments, it is but the delusion Satan, that while they are yet breathing, doth stand to animate them to that seeming patience, and resolution outward, which (the parties being dead) their consciences shall never approve, but their last gasp shall carry that horror with it, that if it might after outwardly appear, would manifestly testify, that as the cause for which they suffered, was in itself wicked, their punishments legally and justly deserved and inflicted; their patience would show itself a kind of desperate running headlong into their own perdition: Leaving then these men to their own Diabolical strength, let us hope in the Lord, let us pray to become strong in him, faithful in him, and truly patient in him in all our sufferings, for there is no commendable suffering for evil doing; and therefore saith S. Paul, speaking to the faithful: Let none of you suffer as a murderer or a thief, etc. But if any man suffer as a Christian, namely for Christ's Gospel's sake, and for well doing, let him not be ashamed, but let him glorify God in this behalf, namely, that he is accounted worthy to suffer for the truth of Christ.  
Hope in the Lord; Here is our confidence: Be strong; here is our constancy: And he shall comfort thine heart; Here is the end of Hope and strength, comfort of the heart. Whosoever then hopeth of help from any inferior creature, nay, from an Angel in heaven, and excludes God; or standeth upon his own strength, wealth, wisdom, friends, or worldly policy, and thinketh by these, or any of these to be freed from danger, eased in troubles, or relieved in want, exempting God; nay, if he take not the counsel of God, by the direction of his word and prayer; his hope will prove but a shadow, and his strength as the strength of a Bulrush.  
David bendeth his eyes from all these, to the love, power, and providence of God, in whom and whose aid he only taketh for his strength: assuring himself, that he will not only send him outward relief according to his hope; but with inward joy and consolation comfort his heart: Therefore doth he encourage himself and others, to hope in the Lord, and not in carnal means: To be strong in faith in God, not in the strength of humane aid. God must be totally our hope & strength, or else he will be no part: for a hope that is partly in God, and partly in other means, is not the hope that tieth the promise of the true comfort, but that hope that is confirmed and made strong by faith. To this hope is a promise annexed, that when dangers, enemies and troubles, beset a man round about, though he want things necessary, though sickness afflict him, though crosses without and griefs within do oppress him, though friends sail him, and every thing seem to go against him, and he be deprived of all visible means to escape; there remaineth yet hope in the Lord to be patient, and not to faint.  
This hope is the gift of God: But there is a hope that is common to carnal men. They hope upon some probabilities seen, or conceived: As the hope of a son for the inheritance of a father or a friend, for something upon death to be given them, and the like. This is not that hope that David means, when he says hope; but a certain kind of uncertain expectation of things desired. But David's hope is a saving hope, necessarily joined with saith and a patient waiting: For that which we steadfastly believe shall come to pass; and in nothing is the force of faith and hope more seen or felt, than in affliction and trials: For these bring forth patience, and patience experience, and experience hope; which maketh the godly to rejoice in tribulation, wherein is glory and no shame: whereas in carnal hope there is often shame and seldom glory.  
Saint Paul was so far from being ashamed of his afflictions, as he gloried in them, for the hopes sake that is set before us all, of a most excellent issue, and end of our hope; and as through the holy Ghost, the God of hope plentifully filled Paul with joy and strength, even in his afflictions, and with peace in believing the promises, whereby he abounded in hope, that all his troubles, trials, and afflictions should end with comfort; So let us pray unto the same God of hope to be filled with like hope, that our afflictions may likewise end in comfort; which though we presently possess not, yet let us with that blessed Apostle, with patience wait for it.  
But Paul's hope and patience aimed to heavenly, not to earthly accomplishments; not looking for the event of his hope in this life: How then may his hope of heavenly glory, and David's hope to be defended and relieved here in the land of the living concur? They may well stand together: Even as Christ by healing of corporal diseases, made men heavenly minded, and clean by forgiving their sins; so David prayed not so simply for corporal delivery, but he prayed also for the light of the truth, that he might dwell in the Temple of God, for mercy, and the like. And although Paul seemed by his words to hope only for heavenly glory, necessaries for this life were necessarily included. He that duly and truly prays for heavenly, cannot be frustrate of earthly: and he that prays faithfully for earthly, cannot but therewith join heavenly blessings; for true and sincere hope includes both. He therefore that through faith in Christ doth hope in the Lord, and becometh strong in him: He will comfort his heart with the supply both of heavenly and earthly blessings. As it is lawful for us to pray unto God for corporal necessaries; so are we bound to hope and wait for them. Without hope of victory David would never have entered the combat with Goliath.  
We must therefore hope in the Lord and be strong, trusting in God, and our hearts shall be comforted. We may not look back or about us for help, our help cometh from heaven; therefore must we not hope, and hope a hope partly from above, and partly from beneath; but our hope must been in God alone: yet not to contemn or despise the inferior means that God useth here below, as his Instruments for our good; in whom we may have a kind of hope, as David had in jonathan, that he would deal faithfully with him in the matter of Saul his father: so may we hope in man: but our confidence must be in God alone.  
What God hath promised in his Word, he will assuredly perform to them that truly believe. And that did David find, even when the Crown was like to been taken from his head: He fainted not, but held fast by the accustomed love and help of God, and became strong in faith, even when his enemies were in their fiercest fury against him. He waited still, using little or no other resistance against his enemies, than fervent prayer to God, and his counsel: and his expectation in patience was not in vain; for the Lord subdued his enemies without the great force of David; and thereupon he took courage, he hoped in the Lord, he was strong in faith, and the Lord did comfort his heart.  
He sought not as the wicked do, sinister and forbidden means to be delivered: For when Saul his mortal enemy pursued him with deadly malice to take away his life; yet when Saul fell into his hands, and had him twice in his power, and might have ended the quarrel, and freed himself of danger, he would not do it, no, though he might have made present way for himself to the kingdom, whose it was after Saul: yet neither his own peril wherein he daily stood, through the malice and fury of Saul, nor his own future right to the Crown could move him to touch the Lords anointed; contrary to the minds of many ambitious men, both of former and latter ages, who are loath to let slip any opportunity offered, be it never so unjust, to advance their greatness. But David stayed himself upon hope, that God who had so often delivered him, would still do it without any unlawful means of his own, and in his time appointed would advance him as he had promised, and therefore waited the time with patience, comforting his heart in the midst of his dangers. And long it was not before he came lawfully to that which before he might and would not, because he hoped in God whom he knew he should have offended, if he had taken the counsel of some that advised him.  
There is no hope to that hope whereunto David encourageth himself & others, no strength to that strength: and no man's heart can been truly comforted, but by the comfort wherewith he affirmeth his heart was comforted: therefore cheereth he up his own soul with this holy resolution, to hope in the Lord, with this heavenly strength, to be strong in the Lord, and with that comfort wherewith he was comforted of the Lord. There is a hope that is vain, a strength that is weak, and a comfort that is but counterfeit. Let us then take hold of that hope, & that strength, and that comfort that is of God, and trust in him: So shall we not need to be afraid of enemies, to faint in afflictions, but shall be sure to find comfort in all our troubles.  
Solomon saith, that hope that is deferred, is the fainting of the heart; but that is but to the faint-hearted: For if we wait not, it is no hope; but if we abide with patience God's appointed time, we shall enjoy what we hope for: And when the desire cometh it is a tree of life. And David having often gathered the fruit of this tree, and fed thereon when he fainted, he gives here of the same fruit to others; Hope (saith he) in the Lord, be strong, be not faint-hearted, though hope be deferred: for coming the thing we hope for will tarry no longer than a convenient time, and then it will comfort the heart. Hope groweth strong, by the effects of God's goodness formerly hoped for, and had: which Saint Paul affirmeth, encouraging the Corinthians as David did himself and others, To hope, to be strong, to trust in the Lord, and to lay hold upon the hope that is set before us, which hope we have as an anchor of the soul, sure and steadfast. And this is the comfort of the heart that David meaneth, even our faith in God, whereby we take hold of the assured performance of his promises, not only of temporal and corporal, but of spiritual and celestial blessings: And the patient waiting for them is our Hope.  
How then can it be, that God who hath promised unto the faithful the life to come, that with patience in hope wait for it under the cross, should not consider & regard their dangers, troubles, afflictions, even in this life? For if he have given his Son to die for our sins, how should he not with him give us all things to enjoy? Though we must wait his time▪ he is not slack as some men count slackness, but is always ready and at hand; he that hath promised, he is faithful and true. Though the unfaithful will not take his word, not his hand, not his oath; the faithful know and are assured, that he will never fail them, nor forsake them; Therefore hope in the Lord, be strong, and he will comfort thine heart: And trust in the Lord.  

A Prayer for strength, patience, and hope in troubles.  
O Father, possessor of Heaven and Earth, and the disposer and preserver of them and of all things within the same, the fountain of all perfect hope, the giver of patience, and maintainer of our strength; thou knowest my troubles, and beholdest mine afflictions, and what and how many they are, and how burdensome unto me thy weak creature: in stead therefore of my weak ability, give me thy prevailing strength, give me hope in thee, let me be strong in thee, let my comfort be of thee, and let me truly trust in thee, then shall I with patience bear these and whatsoever troubles it shall please thee to lay upon me.  
Arm me with faith, O Lord, that I trusting in thy defence may not sink under the weight of my troubles importable to flesh and blood; thou hast promised to be the God of my salvation, so shall nothing hurt me; my glory, so nothing shall disgrace me; my rock and my strength, so nothing shall move me nor remove me from my trust in thee.  
I am thine, save me, keep me as the apple of thine eye, hide me under the shadow of thy protecting wings, then shall no enemy annoy me, no trouble dismay me, nor affliction or fear shall cast me down: by thee I shall withstand or escape the fury, force, & fraud of all my foes; by thee I shall be timely relieved in all my necessities, and in thee shall I be comforted in all mine afflictions: I will not fear, thou art my God; I will not faint, thou art the comfort of my heart: Let me still taste of thy goodness, and behold thy salvation; in hope let me hold fast by thee, in faith let me be strong in thee, with comfort let me rejoice and be glad in thee.  
Continue thy mercies towards me, O Lord, for my soul trusteth in thee, knowing and confessing that I have no other Comforter but thee, no Defender but thee, nor any Helper but thee: Forsake me not therefore, O my God, in my greatest need; send from Heaven and save me, for all power belongeth unto thee, therefore doth my soul cleave unto thee, it longeth and thirsteth for thy salvation.  
O let me plentifully taste how sweet thy goodness is; thy goodness appeared in my creation, more in my redemption, but most in mine election; thou formedst me in the womb, thou broughtest me thence, giving me hope even from my Mother's breast, and I was even then cast upon thy providence, therefore leave me not nor be far from me now trouble is befallen me; but as thou hast taken charge of me from the beginning, so continue still to defend me, for I have none besides thee to help me, therefore cast I my burden upon thee, for thou hast taken upon thee to nourish me. In thee, O Lord, I trust, let me never be ashamed nor confounded, deliver me according to thy promise, for thou art my hope, O Lord, in thee have I trusted from my youth.  
Let my prayers, O Lord, enter into thy presence, hear me and help me, let nothing hinder the work of thy mercies towards me▪ not mine unworthiness, O Lord, but accept me worthy in thy most worthy; then shall not the weakness of my faith diminish my hope, nor extenuate my strength, nor deprive me of my comfort in thee; but my faith, hope, strength and comfort shall increase more and more, and patience shal● have it perfect working in me, to wait until thine appointed time come for my delivery out of some of my troubles, for I endure many, O Lord, and the least of them of weight more than sufficient to press me down unless thou support me, yet I acknowledge them easy in comparison of my evil deservings.  
O pardon mine offences, cleanse me of my sins, and make me upright in thy ways; then shall I with perfect patience bear my troubles and rest in hope until it shall please thee to ease me of my troubles, or to bring them to an end, which grant gracious Lord God in jesus Christ, to whom with thee and the holy Ghost, be honour, power▪ and praise for evermore. Amen.   

A Prayer for forgiveness of sins, reformation of life, and comfort in affliction.  
O My God my God, hide not thy face from me, stop not thine ears at my prayers, and refuse not to hear the words of my complaint; though I cannot but confess, O Lord, against myself, that by reason of my sins I have deserved thy displeasure, and that in so high a measure, as if thou shouldest utterly confound me, yet were there no injustice in thee, for the evils that I have committed, and the good duties I have omitted, in thy severe justice deserve the same; but Lord look not so narrowly into my ways as to observe and register against me every sin committed and every duty omitted by me, knowing that I am by nature corrupt and sinful, as all my fathers were.  
Lord, what were Abraham, Izaak, jaacob, job, Noah, Lot, Moses, Eliah, or David, though a man chosen after thine own heart? Paul that elect vessel, but men by nature carnal, and even sold under sin, until thou of thine own free mercy vouchsafedst to infuse heavenly wisdom into their hearts, and divine graces into their souls? until thou didst fully season them above others by thy holy Spirit, yet Lord thou knowest, that even these select vessels of thine were not without their own natural infirmities. They stood not uprightly by their own strength, but by thee; if they had had will and power of and in themselves to work righteousness, they might have had whereof to boast, but not with thee; but being only supported by thee, they gave the sole glory to thee.  
Seeing then, gracious Father, that all our most godly forefathers had their defects by nature, and their perfection through thy grace; I being corrupt, as they were by nature borne corrupt, and brought forth the fruits of corruption until thou begattest them anew by thy Spirit, what differ I from them by nature? And therefore, Lord, as they became holy, not of themselves but by thee; so canst thou make me holy, as they were holy, by the same grace.  
There is none, O Lord, that by his own wisdom is capable of that wisdom whereby to know thee aright, how much less able by his own power to perform that obedience which may make him accepted of thee?  
If then it be, as indeed it is, of thine own free mercy and grace, that any man becomes wise in thee and righteous before thee, who hath cause to boast of his own merit? Or who needs despair of his own unworthiness, seeing thou art equally merciful to all whom thou hast called and accepted into the number of them that shall be saved?  
O send down, send down from Heaven, that thy sanctifying Spirit into my heart, that that lively faith whereby our most godly forefathers were accepted of thee, may be more and more enkindled, and break forth into a holy flame of godliness and zeal, and my whole man be changed into the same image of sanctity, which appeared in them in whom thou most delightest; then thou my God, now deservedly offended with me for my sins past, shalt be so fully reconciled unto me again, though not by my best renewed works, which are and will be for ever here imperfect; but through the merits and mediation of thine own and only Son, whose death is my life, and thy mercies in him my salvation.  
This is my hope, O Lord, though I be yet in the estate of corruption, and enforced to undergo infinite infirmities of body and mind by nature. Thou who art the God of Abraham, and of all our godly forefather's dead to the world, art no less the same God unto those that are thine yet living in the world. And as they already dissolved, are now in glory with thee in the Heavens, so confirm my faith in thee and order my ways, that I being likewise dissolved through Christ my Redeemer, may be also glorified with them, and with them give glory to thee.  
Make me therefore, gracious Father, to abound here, as they here abounded in all spiritual graces and heavenly virtues, that I may find thee a like loving father unto me, as thou wert a father unto Abraham, and a helping God, as thou wert unto jaacob, and then shall I offer, even here, the sacrifice of unfeigned praise unto thy name, and make mine humble prayers unto thee, in his name whose death and mediation thou acceptest above all other whatsoever sacrifices.  
O accept that his sacrifice, made once for all, for all believers; it is sufficient, Lord, to purge me from all my sins that formerly have offended thee, and to keep me from future wilfully displeasing thee.  
My sins, O Lord, I do confess have worthily moved thee to correct me: I feel thy rod, but the rod of a loving father, not to confound me, but to confirm me, not to destroy me, but to save me.  
O let me not faint under thy correcting hand, which thou hast promised shall be no more heavily laid upon me than I shall be able to bear.  
Let not therefore, Lord, my faith fail me, but let perfect patience have it effectual working in me; than whatsoever it shall please thee to appoint me to bear, I shall bear it, for my heart through thy grace is prepared to obey thee.  
Thou hast been ever my helper since I was borne, thou hast upholden me, sustained and relieved me, O forsake me not now when all carnal help faileth me.  
There is no certain hope in the help of man; though he promise, he may be unable or unwilling to perform; if he yield me help it is of thee, and among thy promised means of help; and nothing hindereth the performance of thy promise of helping me, but the weakness of my faith in not steadfastly believing, mine impatience in not willingly bearing, and my want of lively hope in not contentedly waiting thine own good time in effecting what thou hast promised.  
Yet I have hope, loving Father, that coming, thy help will come, and that in a time most convenient in thine own wisdom, although through mine infirmity I think it long, but when it cometh, it shall be as a Well, not only of relieving but of living water, springing up not only to my corporal comfort, but to my spiritual & eternal glory.  
In the mean time, O Lord, let me evermore taste of thy goodness, that I faint not under the burden of my troubles, but as thou hast worthily corrected me, so vouchsafe mercifully to relieve me.  
In hope and assurance of this thy mercy, O Lord, I commend and commit myself, my soul and body, unto thy fatherly disposing, for thou hast promised to take care of me, therefore cast I my care upon thee, not as careless of mine own duty, but in a lively faith going forward, waiting thy leisure and thy good pleasure, when thou wilt come and how thou wilt deliver me, O Lord, make no long tarrying, Amen.   

An effectual Prayer for forgiveness of sins.  
O Lord, when I do consider the account that I am to make for the time which I have so sinfully spent in this life, and how I have walked here as in a Wilderness of all impieties: I feel my conscience burdened with so heavy a weight of fear and trembling, that I am cast down as into a gulf of inevitable danger, and know not which way to turn me with any hope of comfort: if I turn me to the consideration of my best works, I find them rather to aggravate than to extenuate my fear: if I appeal unto thee as thou art a severe judge, I shall be condemned in thy just judgement; I therefore as the prodigal son, do upon the knees of mine unfeigned heart fall down before thee, imploring mercy though I deserve it not; but Lord, I know that in thy severest justice thou art accustomed to remember mercy, and in thy hottest displeasure thou showest compassion even to greatest sinners, even upon their unfeigned desire to repent: how much more upon their actual and sincere repentance, especially of such as through a lively faith take hold of Christ, who hath taken upon him to stand between thy justice and a sinner. O accept his death and merits for the forgiveness of my sins, who by reason of them am become deeply endangered and indebted unto thee. And if thou shouldest exact the uttermost farthing at my hands, I were never able to make the least satisfaction; and the more hardly can I answer the committing of so many sins, and the omitting of so many good duties, by how much I have received a great measure, yea many talents of grace, and a great portion of heavenly knowledge at thy hands, which I should have used, not only to the good of mine own soul, and comfort of mine own conscience, but to the increase of spiritual knowledge in others, whom I should have endeavoured to have drawn to the obedience of thy will by the example of mine obedience.  
Alas, good Father, such hath been the neglect of my duty in this behalf, that I have not only laid these heavenly treasures under the earthly corruption of mine own heart, but have laid out the wicked dregs of original sin, and have therewith gained unto myself infinite iniquities and innumerable actual sins, in so much as injustice thou mayst condemn me as a most unprofitable disposer of thy manifold graces: and the more, good Father, by how much I have not only sinned myself, and that oftentimes, as it were, with a high hand, but in alluring and stirring up others to sin by mine example; nay Lord, many times by mine own instigation, and thereby the more dangerously drawn down thy displeasure upon myself, and them that have sinned by the example of my sin.  
Lord, what shall I say to excuse me? What shall I bring unto thee to appease thee? If I say the corruption of mine own nature provoked me, and I did sin; thou hast commanded me to mortify the deeds of my corrupt flesh by thy Spirit. If I plead that the world alured me and I did sin, thou hast forbidden me to love the world or the things in the world: if I say Satan enticed me, and I did sin, thou hast commanded me to resist Satan and his tentations, so that though I plead with Adam, that my Hevah, my carnal part that thou gavest me, did move me and I did sin, it will be no excuse for me; if I say the world alured, or Satan tempted me, it booteth me not: and therefore, Father, I cannot but freely confess against myself, that I, even I have sinned, and done all these evils against thee, against thee, O Lord, I have sinned, & against myself, and have deservedly stirred up thy displeasure against me, and in thy displeasure is death.  
This, this, O Lord, is the gain that my sins have gotten, not only a dissolution of the soul and body due to all flesh: but the death of body and soul due only to impenitent sinners, among whom I, even I, acknowledge myself worthy to be numbered without thy mercy. For who hath power, Lord, by his own corrupt nature to repent? By nature, Lord, I sin: How can I by the same sinful part, repent of that wherein nature itself delighteth? A fountain bringeth not forth bitter water and sweet: How then Lord can I bring forth true repentance out of a corrupt heart, as it is corrupt? Yet Lord, though my heart be corrupt by nature, being made in part sincere and holy by thy grace, it shall so far forth work repentance, as is thy grace powerful and effectual in me. So that though sin by nature dwell in me, by thy grace may sanctity also; as Esau and jaakob in Rebeccahs' womb, striving for superiority.  
Therefore, good Father, as Esau the elder, gave place and became servant to jaakob: So let sin, which is in me the first borne, give place in me unto sanctity: And let sanctity have the sole dominion in my heart, then shall my heart bring forth the good fruits of a godly life: though while I live here, the weeds of corruption will also grow; but Lord, let them not overgrow the good seed of thy spirit: but let them wither and die before they grow up to bear any fruit unto death. But feed me now at the last with the most wholesome fruits of thy spirit, and give me grace to express my sorrow for my sins that I have done with an inward relenting heart, grieved that ever I contrived sin in my inward thoughts, that ever I acted it, or consented unto it.  
Lord see and behold my sorrow for my sins, if it bring not forth sincere repentance, water it so with thy mollifying spirit, that it may work in me that which may testify that I repent indeed: so that sin may become loathsome unto me, and sanctity sweet. And although while I carry about me this unholy lump of earth, my best exercises cannot but savour of the fountain from whence they flow; if of corruption, corruptly; if of thy spirit, heavenly.  
O season therefore my heart, O Lord, my soul and whole man with thy spirit, that whatsoever I think, speak, or do, may savour from above, that I may feel in my heart and soul a true and lively detestation of whatsoever savoureth of the love of this world; as the lust of the flesh, the lust of the eyes, and the pride of life.  
Give me strength to perform all perfect obedience in all righteousness, even to the forgetting of sin. And yet to remember my sins past, and to repent them, that thou my loving Father, before whose presence I presently stand, mayest be pleased to turn thy loving and fatherly countenance in mercy towards me, in the merits and mediation of Christ my Reedeemer.  
Let these mine humble petitions, O Lord, ascend up unto thee; and let the infallible tokens of thy mercies appear towards me: that my heart now cast down for fear of thy judgements, may be again lifted up, feeling the inward testimonies of thy mercies in Christ. To whom with thee and the holy Ghost, be all honour, praise, and glory.   

A Prayer for the morning, with thanks for rest and safety.  
O Father, merciful and evermore loving in jesus Christ, who this night past haste been a powerful and provident Watchman over me, even when by the deadness of sleep I was deprived, even of sense, care or fear of any danger, which yet without thy preservation and providence, might suddenly have seized upon me, and that by infinite means: For, Lord, thou knowest what a malicious and watchful Adversary we have, who is attended on by a troop of infernal Ministers that hourly seek by some means to surprise us: Besides the corruption of our own nature, that is always working in us sinful thoughts, unclean desires, and most ungodly affections: moving us in our night-waking (in stead of holy meditation and godly prayer) to purpose the committing of infinite sorts of sins, when we enter into the day, having no means to prevent the execution of most sinful actions, but by thine own most gracious working holy fear and godly obedience in our hearts: Wherefore, loving Father, I come this morning into thy holy presence, from which I cannot hide me, and upon the knees of my heart I unfeignedly entreat thee, that as it hath pleased thee this night to preserve me, and giving me comfortable rest and sleep in safety; so thou wilt be pleased to watch over me this day that no danger befall me, either in body, soul, or any thing belonging unto me; But that I may be so led under the pavilion of thy protection, guided by thy spirit, that neither in thought, word or deed I may offend thee; endeavouring to perform all holy and heavenly duties unto thee my God, who for all thy mercies requirest only pure and sincere obedience, which is also thy gift: for none by his own power can think a good thought, much less Lord, work any thing pleasing unto thee, but the contrary: therefore disclaim I all mine own merit, and cleave only unto thy mercy in jesus Christ; Humbly beseeching thee for his sake to take charge of me this day: prevent the malicious intentions of Satan and his ministers: mortify mine own sinful affections, and infuse into my heart all divine graces, that my ways this day may nothing savour of sin, but of sanctity. And as I have by thee safely passed this night; so I may begin, continue and end this day, and all the days of my life, in thy faith, fear, and obedience. And that in all mine actions whereunto I am bound by my place and calling, I may so walk and so perform them, as that thy blessings may accompany whatsoever I endeavour. Give me Lord an upright heart, ask; and let me ever receive counsel from thee, to be guided in whatsoever I purpose: that so prospering, the glory may be thine, to whom all power, wisdom, strength, and glory belongeth, Amen.   

A Prayer to be used before a man goes to his rest.  
LOrd, as it hath now pleased thee to bring me in safety to the end of this day, and hast therein by many blessings testified thy fatherly care over me: so let my heart within me through faith, and faithful obedience, testify mine unfeigned thankfulness to thee. The light of this day hath afforded unto me that benefit which the darkness of the night could not, though to thee the day and night are of equal light; for with thee is no darkness at all. But to me, as I am blind by nature, the day and night are of like darkness and obscurity: though the light of the day discover visible creatures, yet as long as the darkness of the ignorance of heavenly things possesseth my inward parts, I see not at all as I ought to see: the light of the day doth administer unto my corporal eyes many outward objects, which often causeth me inwardly to err, and outwardly to go astray, as the sins which I have this day committed, by the miscarriage of mine eye may witness against me. Forgive it Lord unto me, and grant that the light which thou hast created good, turn not through my corruption to thy dishonour and my shame, but as the light of the day is a most especial blessing to the good, to do good offices in this life; so let me use it to the doing of the works of divine light, not of darkness. Let it henceforth serve unto me as a Motive to the Contemplation of that celestiall-light, that is never overshadowed with darkness; and to the observation of thine immensurable greatness and power in creating and preserving of thy Creatures, (visible) numberless. Give me grace, that I beholding the infinite works of thy hands, may with divine modesty consider thy wisdom in framing and disposing them; thy deep and unfathomable providence, in oftentimes turning those things to the comfort of those that are thine, which their enemies suppose and hope will tend to their confusion. This also is thy doing, marvelous in the eyes of such as either know thee not, or that think all things to come to pass without thy direction and limitation.  
Lord I have this day found, that thy wisdom hath directed me, thy power hath preserved me, and thy providence guided me. And in thy great mercy I have finished this day in safety, and received many blessings at thy hands; acknowledging yet myself unworthy of the least of them, by reason that I have many ways offended thee. Though I have not noted in my thoughts all my sins, yet thou knowest them: And if the righteous man fall seven times a day, how often have I that am all corrupt, sinned this day? None is so just as sinneth not, but he is blessed to whom thou (O Lord) imputest it not.  
Sinners covet secrecy, they hate to be seen, but love the sin: darkness is their desire, and the night is as a Closet to hide them in conceit, when thou, O God, seest their actions in the dark as at noon day. O preserve me in thy light, Lord, and grant I never covet to do that in secret, whereof I should be ashamed to commit it openly: and even this night now come upon me, vouchsafe Lord to overspread the bright beams of thine all shining light over me that sin enter not into my heart in the darkness of the same. And let me make my night wake as interims gained for Meditation and Prayer; And that I may spend the intermissions of my sleep in preparing myself to my final rest: That through thy power and providence, I may rest safely this night, free from all danger of soul and body: And that rising again in the morning, I may not be forgetful to give thee the glory. And as the night succeedeth the day, and the day the night; so let my faithful prayers succeed holy Meditation, and a holy endeavour to work righteousness, succeed my faithful petitions.  
Let thine ears be open unto my prayers: Let thine eyes (by way of blessing) be upon all mine actions: Let thy providence prevent whatsoever mischief, Satan, or any mine enemies his complices shall plot, practice, or endeavour to execute against me: In hope whereof, I do commit and commend myself, my soul and body, and whatsoever concerneth me, into thy most powerful protection this night, in the name of Christ, thine alone beloved. To whom with thee and the holy Ghost be ascribed, as most due, all honour, praise and glory for ever, Amen.  
Lord evermore increase my faith.