MEDITATIONS UPON THE XLII. PSALM. BY WILLIAM BLOYS Esquire.   snake wrapped around cross held by two hands 
LONDON, Printed by R. Y. for George Lathum, at the Bishop's head in Paul's Church yard. Anno 1632.   

TO THE READER.  
IT is the Apostles rule, 
1. Pet. 3.15.  Be ready always to give an answer to every man, that asketh you a reason of the hope that is in you, with meekness and fear. The multitude of my thoughts thereof, have constrained me to give some public testimony, whereby to absolve myself from any sinister abuse of that retired privacy which I have hitherto enjoyed. I choose rather to have my life embrightened by use, than consumed by the rust of ease. There is no kind of life so mean and unworthy as that of the voluptuous man, who filleth himself with vain delights, as with the wind, and hath no other pleasure than that which is common to the creatures, yea more proper to them than unto man; not deserving to be called a life, for such as live in pleasure are dead while they live. Other professions, as they are commendable in themselves, so being rightly used, they may become helpful unto us, in making our calling and election sure. There is a blessing bestowed upon the Peacemaker, which laboureth to destroy that bitter root of dissension, and to establish goodwill among men: But let him consider how miserable an estate he is in, though he hath been an instrument of concord, and a means of charity, if he wants this inward peace of a good conscience; and the perfect assurance that God is reconciled unto him in Christ jesus. The Ruler must remember how inexcusable he is, if he condemneth himself, in doing the same things wherein he judgeth another: How can he punish swearing and drunkenness in other men, when himself doth deserve to be smitten five or six times, even till he be consumed, with the arrows of God's vengeance, because of his transgressions? The Advocate that seeks for the temporal benefit of another man, with such vehemency, may be put in mind to sue for his own spiritual good, with greater importunity: If he be so diligent to obtain a corruptible reward, than he ought to be much more careful to obtain an incorruptible crown, which is more precious than gold or silver; being given unto us by Christ our Mediator, who pleadeth for us, and in whom we also have boldness and access with confidence unto the throne of grace. The Soule-physitian must first heal himself, before he can cure the infirmities of other men: And his chief care and fear must be, lest that by any means, having preached unto others, he himself should be a cast away: Thus should the soul be lifted up in all our employments. But the common course of the world is to launch forth into the deep, not having Christ to be their Pilot; where they are exceedingly tossed by stormy winds, and mighty tempests, and in danger to fall into quicksands, or at least to be prevented by the winter of sickness and death, so that their voyage is with much hurt and damage; and sometime they make shipwreck of faith and a good conscience. Only the true believer hath arrived at the fair havens of blessedness and tranquillity: He only is rapt up to such an height, that he is exempted from the harmful violence of thunder and rain. His understanding is not overclouded with dark ignorance: He is not carried about with every wind of inconstancy, But having found by comfortable experience, that it is good being upon this holy hill; he hath there pitched his tent, and fixed his habitation. From whence God suffereth him to look down, upon the Gomorrah of this rebellious people, this sinful world: The cry of whose grievous sins, being very great, doth ascend up like a vapour, and will cause the Lord to shower down his judgements.  
The good man that depends upon God alone, 
Pro. 14.14.  and is satisfied from himself, having full contentment in the portion received, is to be esteemed of all men most happy. Were not the deceitful heart like that bag with holes (whereof the Prophet speaketh) which can never be filled, 
Haggai 1.6.  this competent estate, for which Agur prayed, and for which we ought to give thankes, might bring abundant satisfaction, and cause us to seek more devoutly for heavenly blessings. The chief contentment I have found in framing this small work, may be expressed in the words of jacob, though with plainer truth, The Lord thy God brought it to my hand: My special benefit which I intent, is to bind myself to a vigilant observation of those things, which I have thought meet and needful to prescribe unto others: If hereby any glory doth redound unto God, I have obtained the prize for which I run: As for any fame unto myself, I neither deserve nor expect it: And though it were never so well beautified by Art, and adorned with Rhetoric, I would shake it off as the dust, and tread it under foot, rather than be seduced with fond affectation of empty praise. I regard not man's day, nor will I hearken unto the voice of man, when (as I hope) God himself hath called thereunto.  
From my Study at Grundesburgh in Suffolk. WILLIAM BLOYS.   

PSALM XLII.  
AS the Hart panteth after the water-brooks, so panteth my soul after thee, O God.  
2 My soul thirsteth for God, for the living God: When shall come and appear before God?  
3 My tears have been my meat, day and night, while they continually say unto me, Where is thy God?  
4 When I remember these things, I pour out my soul in me; for I had gone with the multitude: I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holiday.  
5 Why art thou cast down, O my soul, and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance.  
6 O my God, my soul is cast down within me; therefore will I remember thee from the land of jordane, and of the Hermonites from the hill Missar.  
7 Deep calleth unto deep at the noise of thy water-spouts: all thy waves, and thy billows are gone over me.  
8 Yet the Lord will command his loving kindness in the day time: and in the night his song shall be with me, and my prayer unto the God of my life.  
9 I will say unto God, My rock, why hast thou forgotten me? Why go I mourning because of the oppression of the enemy?  
10 As with a sword in my bones, mine enemy's reproach me, while they say daily unto me, Where is thy God?  
11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.   

MEDITATIONS UPON THE XLII. PSALM.  
TO compare Scripture, with Scripture, it is neither safe nor convenient, all Scripture being given by inspiration of God. Betwixt the holy Scripture and the works of other men, there can be no comparison: All other writings have either withered, and been consumed by the worm of time, like those books that Solomon wrote of trees; or have been plucked up by the roots, through the malice of some tyrant; 
Desunt nonnulla.  or if still extant, many branches are fall'n off, divers parts are wanting; 
Desunt plu●ima.  Or lastly, though entire and whole, yet are they (as the Authors themselves) subject to infirmity; being like the tree of Knowledge of good and evil; therein we may know some good to be collected, and some evil of error to be reform, or ignorance to be pitied, or sin the worst of evils to be avoided. Only this book (which alone deserves that title) though in part most ancient, doth still continue, & one word thereof shall not perish: being like that tree of Life, whereof if we eat, we shall live for ever.  
The book of Psalms hath always been in great estimation; being as a spiritual library of most kinds of doctrine fit for meditation; a common treasury of all good learning; a rich magazine furnished with spiritual armour to withstand any assault of our Adversary: The which was so frequently cited by Christ & his Disciples, who derive not fewer than threescore and four testimonies from two and forty several Psalms. Herein we may see an abridgement of the history of the Church, even from the Creation, until those times; and many prophecies of those things which should come to pass in succeeding ages. Here is the Law, and the judgements thereof, when he relateth Gods dealing with the wicked, and the confusion of the ungodly: And here is the Gospel and the sweet comforts thereof, when he showeth God's mercy and love towards his children. So that it is most useful, as for the Church in general, which hath appointed a more frequent use of this than of any other portion of Scripture: So likewise for every one in particular, and that in every estate. Many of these Psalms do resemble the life of a Christian; for though in the former verses there is mention of sorrow and trouble, and manifold afflictions; yet in the conclusion there is consolation, and thanksgiving. And the aim and desire is so to do the will of our heavenly Father upon earth, as it is done in heaven; wherein we may hear a voice, like that of the Angels, saying; Blessing and glory, and wisdom and thanksgiving, and honour and power and might, be unto our God for ever and ever. But when all is said that can be, the heart of a good Christian will indite more than the pen of a ready Writer in the praise of these Psalms; who in his passage through the valley of this world doth make them a well of comfort. 
Deformitas corporit turpitudine certabat in● e●●.  Then may we abhor the censure of that evil Angel Politian (whose heart was worse than appeared in his outward deformity) foaming out his own shame by preferring Pindars Odes before David's Psalms, 
Ferrea epithera P●ndari.  dross and iron before the purest gold.  
The chief Author of these Psalms, was David the King; for that is the title which is given to him alone among many Kings, 
Mat. 3.  as being an example unto them all. Nor did those women intent him less honour in saying that he had slain his ten thousands; 
1. Sam. 18.7.  which is the just sum whereby the name of Emperor hath since been deserved; 
●sal. 78. 7●.  Him God took from following the Ewes great with young, to feed jacob his people, whom he fed in the integrity of his heart, and brought them to green pastures, plenty of outward blessings, and still waters, the pure worship of God and means of salvation; And like a good shepherd he was willing to lay down his life for his people, when he speaketh, Let thine hand, 
1. Chro. 21.17  O Lord God, be on me, but as for these sheep, what have they done? And yet this precious Diamond, though he were made the more eminent and illustrious by his predecessor Saul, who was as a foil unto him, yet was he not without his flaw and infirmity. You see him upon the roof of his house, which prospect was another gallery for his sight to walk in, where he burned in lust after her that washed herself. But in his repentance he bathed himself in his tears, 
Psal. 6.6.  wherewith he watered his couch. You see him numbering his people, making flesh his arm; 
Psal. 40.12.  But after he doth number his sins, and confess his iniquities to be more than the hairs of his head: None ever fearched deeper in his foundation of sorrow, nor reared an higher building of comfort unto his own soul: So powerful was his repentance, which maketh those things that were, as if they had never been, that by Bathsheba herself, he obtained that son which did succeed him in the Throne: So great was the love that he received from his people, 
2. Sam 21.17. & 18.1. & 19.41.  though unstable as water, that he was esteemed as the light of Israel, worth many thousands of them; And the men of juda and Israel strove who should have the great'st right in him. Such grace and favour did he find before the Lord, that he was esteemed a man after his own heart, most eminent for his zeal, most excellent for his praising of God. I can hardly desist from commendation of him, but I hear him speaking as the Angel to john, Do it not, for I am thy fellow-servant: So that I ascribe all glory to God, who gave such great gifts to the sons of men. His sepulchre continued after Christ's time, 
Act. 2. 2●.  his fame and renown shall endure unto the world's end.  
The occasion of this Psalm we may safely believe to be Absalon, who, like as Domitian sought to defraud his father the warlike Vespasian, 
Ce●ialis fidem tentavit, an sibi imperium traditurus foret, Tacit.  of the government, And his brother Titus the delicacy of mankind, that should succeed, So he did endeavour to obtain the Kingdom from the valiant David his Father, and to prevent his brother Solomon the wisest of men: Using the worst means to fulfil his desire; His pretence was, that there was none appointed to do justice; A true complaint in him, that found so much mercy: And by his outward show of humility & courtesy, like a serpent going upon the belly, he stole away the hearts of the people. O Viper, O generation of Vipers, thus to destroy the parent of your country; whose greatest revenge for this your treachery, would have been to have suffered you to accomplish your unlawful desires; 
Nil rex mai●s minari ma●è parentibus posset, quam ut abiret è regno. Senec.  And (as the ancient manner of Kings was, when their subjects provoked them by their evil carriage) as the greatest punishment to have forsaken his dominion: Had their treason been legitimated by the success, what an happy alteration had they made? There was none to be praised like Absalon for beauty, and Absalon to be praised for nothing but his beauty As their first King was higher by the head than the people; so the chief praise & height of this King had been his head; the hair whereof, he was more fit to weigh, than to guide the balance of justice. Such as was the case of David, 
2 Sam. 16.11.  such is the case of every one of us: He complains, My son, which came out of my bowels, seeketh my life: 
Mat. 15.19.  That which cometh out of us seeketh our life, and would defeat us of the kingdom we have, and of that we hope for. And as to Absalon there joined Achitophel, whose counsel was as the Oracle of God; so with our corruptions, there doth join, Satan, whose counsels for a long time were Oracles: Both of them cruel murderers in their advice and suggestions. In these extremities David finds favour in the eyes of the Lord, and is compassionate towards his son; Not like Manlius, 
Summum Iu●.  who being over-just, caused his son to be executed for fight against the enemy, 
Hictor deliga ad palum. Livi. lib. 8.  though not without victory, yet without authority: Nor like that Senator that gave command to have his son Fulvius put to death for joining with a traitor: 
Quem retractum ex itinere parens necari iussit. Sallust.  Nor yet like Saul, who would have put jonathan to death as being too good a son to live under so bad a father: But he showing himself to be as naturally a father of pity, as of this unnatural son, commanded the Captains for his sake to deal gently with the young man. 
2. Sam. 18.5.   
If we take this Psalm to be prophetical, it may be referred unto the jews; and that in a twofold estate: Either as they were captives at Babylon, where being reproached and oppressed by their enemies, they desire to be restored to jerusalem, that they may worship the Lord; Or else being in a more cruel bondage while they serve the lusts of their own hearts, 
Rom 11.10.25.  (their darkness and blindness being worse than that of Zedekiah) it pleaseth the Lord, the fullness of the Gentiles being come in, to open their eyes, & mollify their hearts, and to cause them to seek and sue for the means of salvation. If thou art not satisfied in those former explications, but dost apprehend the aim and intention of the Psalm to be more general, I will speak that to thy consolation which Nathan doth to the terror of David, Thou art the man; who being wearied with daily reproaches of the wicked, and heavy laden with the manifold afflictions of this life, dost desire to departed, and be with Christ, where is fullness of joy, and pleasures for evermore.  
Here we see the carriage of the godly in time of trouble how far it doth differ from that of other men: The Lord doth not require that we should be as the dead sea, 
Non est tranquillitas: Malacia est. Senec.  never to be moved by any tempest, 
Apathia etiam ipsis Stoicis improbata. Gelli.  But in all our distresses to be supported with inward comfort, expecting a joyful deliverance; as our Author doth in this place, in assurance that he shall yet praise the Lord his God. Whereas other men are ready to sink and be swallowed up in any trial. 
Plutarch.  Cicero, how did he droop and whither in the time of his suffering, as if his soul● also had been banished out of his body; not being able to speak one word to persuade himself? And Cato so often magnified by Seneca, (whose works are fraught with the doctrine of desperation) as if wisdom had died (or rather had killed itself) with him; 
job 12.2.  with what poverty of spirit did he surrender himself? 
Hirtius in bell. A●ex. Senec. epist. 13.24.70. etc. & in lib. de Bon. vir.  That his violent fury, and outrageous madness, how is it applauded as a work of liberty and glory? 
Diverso itinere malos à bonis loca taetra habere. Sallust.  And yet formerly upon another occasion, he himself was able to speak that there was a place of horror reserved after death, for such as were evil: 
〈◊〉 cum Deus istis te corporis custodiis liberaverit. etc. Macrob.  And it was their own opinion, that only they could pass into the place of bliss whom God did call thereunto. But the estate of Christians is otherwise, who are so fare from being overwhelmed by crosses and afflictions, that like trees, exercised by the stormy wind, they grow to be better rooted and established in all graces, 
Psal. 92.12.  And do flourish like the Palmtree; who not being surcharged with those burdens imposed upon them, 
Non deorsum palma cedit. etc. Gellius.  at last obtain a victorious triumph.  
In our approach to the entrance of the Psalm, wherein David speaks to the Lord, we may see the excellency and dignity of prayer, which is a sovereign remedy for every trouble. So long as we seek to hide and conceal our sorrow, we carry a fire in our bosom which will burn us. The wind being penned and restrained within the bowels of the earth, what overthrows and desolations are wrought thereby? 
1. Sam. 1.15.  But if with Hannah out of the abundance of our grief we can pour out our souls before the Lord, spreading our misery and necessity before him, as Hezekiah did the letter of Senacherib, the Lord will fill us with comfort, and make a way for us to escape out of all our trials; 
Si operam meduantis expectas, oportet ut vulnus detegas tuum. Boct.  Then do not thou keep silence lest thy bones be consumed, but discover thy disease, that so thou mayst be healed.  

VERSE I. As the Hart panteth after the water-brookes, so panteth my soul after thee O God.  
THe Hart panteth after the water-brookes, 
Quibusdam anni temporibus incredibili ardore a quas expetit. Calvin.  as being unable to endure heat, which to prevent it will wade into the depth: 
Aquas or● tenus subit. jul. Scal.  Or else there being deadly fude between the Hart and the Serpents, 
Plini.  when she hath devoured any of them she desireth the waters to cool her; 
Pierius.  
Festinat notos subito se ●ergere in amnes. Bargaeus. Aelian l. 13. cap. 35. Occuliturque undis praeter caput Bar. Cerva in palude delituit. Gell. Pluvio cum forte secundo, deflueret. Virgil. Novas vires colligit. Calv. Fragrantem & toto de corpore ponit odorem. Bargaeus.  Or being fling by them she hasteneth to the Rivers where she obtaineth her medicine. Or Lastly, being chased by the Huntsmen, she taketh soil, using the water for a refuge, being very expert in swimming; And that her thirst being abated, her strength may be renewed; And she being cleansed by her washing may be free from the sent, and so avoid the danger. For these and the like causes doth the Hart desire the water: But our reason to pant after the Lord, the fountain of life, is much greater; which doth not only cleanse us from the outward leprosy of the body as jordane did Naaman, healing all our diseases, but from the inward leprosy of the soul, purifying us from all our sins, and corruptions: Neither can we pretend that this precious water is hidden and sealed up from us; 
Veteres ad purification●m non quavis aqua contentos, sed vivam. etc. Tu●neb.  For this Fountain is open for judah and jerusalem to wash in: And the water thereof is stirred not by one alone, but by many Angels; And that not at certain seasons only, 
john 5.4.  but as well out of season, as in season; That so, not only he that steppeth in first, but how many so ever shall step in, may be healed of whatsoever diseases they have: We are often called upon by the preaching of the Word, to wash and be clean; And the danger is great if we neglect it; 
john 13. ●.  For unless we be thus washed we have no part with Christ. Then let us cleanse not our feet and hands only, (as in ancient times they did daily being made unclean by labour;) nor, as Peter addeth, our feet, 
Brachia & crura quotidie abluebant. Senec.  our hands and head; all which are ready instruments of unrighteousness, & therefore have great need to be purged; 
Isay 1.6.16.  But seeing from the crown of the head to the sole of the foot there is no soundness in us, let us wash the whole man, and make us clean; not with the Pharisee the outside only, but as Christ came by water and by blood, so both the outward & inward part must be made clean. 
Nunquam difficilius obsequantes aegrotos habuêre olim medici, quam, etc. Causab●n.  It was a great complaint of Physicians, that they never found their Patients more opposite and impatient, than when they did forbid them the use of baths, so great was the delight and contentment that they received thereby though pernicious unto them: But here being a fountain able to save us, & make us sound, if we will come unto it; and yet how few there be that will make use thereof. Are we not more strange and unwilling than ever that Leper was to obey the Prophet, that bad him wash seven times? Like those which wallowed in the burning sand, 
N●●● non & tepi●●is con●ol●e 〈◊〉 corpus areui● Sammo●●. c. Ens● lat. 10.  or walked naked in the sun to dry up the moisture of their bodies, we had rather be scorched, and inflamed by the hear of our lusts, than thus to be cleansed from all sin and pollution. In the old Law a fountain wherein there was plenty of water should continued clean though any unclean thing did fall thereinto; 
Levit. 1● 36.  Surely this Fountain doth not only continue holy and pure, but will als● make our sinful souls to b●● clean, if they be washed therein. Then lead us O Lor● to this living fountain, and wash us throughly from our iniquities, that we may be presented before thee without spot and blemish.  
The resemblance which is here used is very fit, in regard of that war and hatred between the Hart and the Serpent. 
Gen. 3.  The first and greatest wound we ever received, was by the Serpent, the poison whereof doth still abide within us: Since which time there hath been, and ever shall be enmity between us and the Serpent Satan himself, And the seed of the Serpent, both wicked men which are his spawn, and our sins and vices which come from him, and are as dangerous to the soul as the biting of Serpents was to the gainsaying Israelites, 
Numb. 21.6.  bringing men to that fire which never can be quenched: In this estate of our warfare, we are to pant after the Lord; and if our heel be bruised, as in the original of the Gospel we are forewarned to expect it: If that wicked one doth touch us, and we be hurt by the malice and subtlety of that old Serpent, we are to cry unto the Lord to deliver us from this body of death; 
Rom. 7.  and if we overcome, we must give thankes unto God through jesus Christ our Lord.  
The reasons are diverse, why David or any faithful man may be compared unto the Hart: 
Gen. 1.30.  This creature doth continue in the use of that meat which was given unto it in the beginning, eating every green herb: And a Christian hath the same heavenly food and nourishment for his soul which Adam had in the estate of innocence; it is his meat to do the will of his heavenly Father, and to contemplate his glorious works. 
Metusone congrega●. Stat. Agmina cervi, Pulverulenta fuga glomerant. Virgil.  The Hearts keep together in herds, not alone like beasts that devour the prey, and are helpful to one another in swimming: 
Maria tranant capi●a imponentes precedentium clunibu●. Plini.  So there is a communion between those that are godly, who seek not their own good, but the good of others, bearing one another's burden; and being spiritual, they restore such as are overtaken in any fault. The Hart hath always been the emblem of speed: So a Christian doth make haste unto the Lord, 
In volucri tonuis fictucia cursu Star.  and desireth to run the race, that he may obtain the price. The Hart, 
Cornibus armatur trepidandis; quis tamen illum etc. Natal. Comes.  though he be armed, yet doth not use the same, either for to harm other creatures, or to defend himself: So a Christian, though he hath strength and power, yet he had rather suffer than offer an injury; and being smitten, he will not turn again, unless it be in obedience, as he is commanded, that by patiented enduring, he may heap coals upon his enemy's head. 
Nunquid o●●s lupum perequitur?  The Hart is pursued and followed; so a Christian is persecuted; oppression is as the Genius of piety, which ever attends upon it. But our comfort is, we know the world hated Christ before it hated us; and he was tempted that he might secure us in all our temptations, whereof this is none of the least. There is no beast that hath more enemies than the Hart; 
Sic Cerva leonem. Ovid. & Star. Ceu tigride cerva H●rcana cum pressa tremit. Sil. Ital. Cerva cruentis circumventa lupis. Statius & Livi. l. 10. Omnium bestiarum inim●cis●imus homo jul. Scal. in Arist.  For beside the Serpents, the Lion, the Tiger, the Wolf and Dogs, and the like seek to destroy it, and a more cruel enemy than all these, Man: So a Christian hath many enemies that compass him about, and rise up against him. And as the Hart is not killed like the sheep that is led to the slaughter, but there is much sport and pleasure in the death thereof: So there is great delight and contentment to the wicked in the overthrow of those that are good. How did the heart of Herodias dance within her for joy, that john was put to death? with whose head they sported as with a Tennis-bal. How did the fire wherein the Martyrs were burned, warm the very hearts of their persecutors? unto whom the light thereof seemed more glorious than the Sun in the firmament. 
Confugi●nt ad homines. Plini. Cantu mulcatur animal stupidum. jul. Scal. Aut p●niccae septum formidine pennae. Virgil.  As the Hart seeketh relief from man when it is distressed, and is deluded by a pleasant sound, and readily driven into the nets and taken: so there is nothing more easy than to deceive a good man, who many times reposeth confidence in those that prove treacherous unto him, in charity believing all things, hoping all things, not having that worldly wisdom that others have. But as the best and surest refuge of the Hart, when his might is impaired, and he beginneth to descend and be spent, then to proffer and desire the river; so it is thy wisdom in affliction early to seek unto the Lord, who redeemeth thy life from destruction, 
Psal. 103.4.5.  and satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles. In the time of our necessity there is no help for us, but only in the name of the Lord. All other succour & relief will prove as weak and impotent as the broken reed of Egypt was to the Israelites, or the horns of the Altar to joab, where we may be taken and utterly destroyed. If we trust to riches, we provide for ourselves, 
Luke 12.19.  as the rich man did, that bade his soul live at ease, because he had plenteous increase of the fruits of the earth; whereas the soul of man liveth not by bread, & therefore being famished, may that night be taken from him. If we trust to wisdom and policy, when the hour of darkness cometh, we may with Ahitophel, set our house in order, but what mansion have we provided, whereinto our souls may be received? In the time of our sickness if we seek to the help of man alone, as Asa did, we may well expect the same success that he had. If we think our house to be our castle to defend us from storm and violence, know, 
job 1.  that jobs heir had as good an habitation. How soon may we with Nabuchadnezzar be driven away & exposed to the dew of heaven? 
Dan. 4.33.  Miserable comforters are they all; for who is God, save the Lord? 
Psal. 18. 3●.  but let my soul long after thee O God. Observe the benefit we have by affliction, when the winter of persecution and trouble doth kindl● our affection, and stir up in us a desire and appetite towards heavenly things. I● poverty was to be liked because it shown the fidelity & constancy of our friends, then may we esteem this to be a great commodity, that we have by our affliction, discovering not other men's, but which more nearly concerns us, our own hearts. It makes us see our poor & weak estate, and to seek for strength and a rich supply of heavenly graces. Our want doth cure our wantonness, and calleth us, who are troubled about many things, to seek that one thing needful which is yet wanting. Before we were afflicted we went astray like the Prodigal, and walked in our own inventions; But when we come to suffer hardship, and are ready to dye for hunger, we begin to think of returning to our Father. 
Et sua quemque advigilare sibi iussit fortuna premendo. Manil.  Our calamities lying heavy upon us do awaken us out of the sleep of security, and are as beneficial as the mighty tempest was unto jonah, bringing us to true confession of our sins, to fervent prayer unto the Lord our God, who doth restore us unto the joy of his salvation. If our trials have this happy and comfortable effect, we may safely conclude, It was good for us we were afflicted, as David here, who being hunted as a Partridge in the mountain, is thereby excited with the more vehemency to seek after the Lord.  
To seek after the Lord we have great encouragement, who is a God nigh at hand, ready to hear and deliver us in the day of trouble, who is found of those that sought not after him, that asked not for him. Then doubtless will he in mercy reveal himself unto us if we cry unto him: And our extremity is God's opportunity; when all other help is vain, than we see it to be the Lords right hand that our soul is escaped as a bird out of the snare of the fowler. Then we are bound for ever to be thankful unto the Lord who saveth us out of all our troubles: Then we are taught to put our whole confidence in him, having tasted and seen how good the Lord is, in assurance that we shall not want any good thing if we seek him. The ungodly are not so, but are like the chaff which the wind driveth away, having no harbour of safety, being more destitute than any bruit beast; The foxes have holes, the coneys have rocks, the Hart desires the river; no creature but hath some place of shelter when it is distressed, whereby it is relieved: But these men though they have been unjust with the Steward, 
Luke 16.4.  yet wanting his providence, have not any house whereinto they may be received; living within the reach of God's might, 
Eucherius ad Valerian.  out of the protection of his love: Being outlawed from his favour and custody, they may fear with that fugitive, and vagabond Cain, 
Gen. 4.  that every one that findeth them shall slay them. When the sound of God's justice shall be more terrible than the voice of thunder, and their own guilty conscience like lightning shall strike them with horror and amazement, will they with that unworthy Emperor which hide himself under the bed, 
Ad maiora tonitrua & fulgura, sub lectum se condere solebat, Caligula. Sueton.  seek a covert to keep them from the presence of the Almighty? No, their nakedness and shame will then appear to God & themselves. Therefore acquaint thyself with the ways of the Lord, seek him while he may be found, let thy heart be fixed and prepared, 
Mat. 25.6.  that though at midnight there be a cry made, though thy danger and trouble be both great and sudden, thou mayst with the wise virgins be received into the favour & tuition of the most high.  
Art thou oppressed and disquieted by an evil son, who in stead of fulfilling his name or thy hope in being the Father's peace, proves contrary like Absalon the Father's war, seeking to thrust thee forward unto thine end, 
Eucherius.  and desires thy death though he received his life from thee? 
Quis non patrisuo supremum diem, ut ●nnocens sit, optat etc. Senec. Quid enim maius dare numina possunt. juven. Mat. 8.21.  who would willingly join with that disciple which in vain asked leave to go bury his Father, as if the greatest part of his duty consisted in his diligence about that last office? Thereby thou art put in mind of thy former disobedience unto the Father of spirits. Surely this wounded David most when his son rebelled against him, the remembrance of his rebellion against the great King, with whom he warred in the murder of Uriah. Also doth thy son greedily desire an earthly inheritance, and art thou careless and negligent in seeking for a crown of life, whereof thou canst never be deprived? No, rather upon experience that all things are vexation of spirit, and those of thine own house thy greatest enemies, be thou provoked with the more zeal and vehemency of affection to pant after the Lord. This observation I should willingly have passed, as Solon did to make a Law against parricides, hoping there were none such; 
Mat. 10.21.  but that a wiser than Solon or Solomon himself, hath foretold that children shall rise against their parents.  
Art thou persecuted by some cruel Nimrod, 
Lam 1.6. & 4.18 & 3.52.  some mighty hunter, who chaseth thee sore, and hunteth thy steps, so that thou art become like an Hart without strength before the pursuer? (as the Prophet speaketh) Then, as the Hart panteth after the river, so let thy soul pant after the Lord. The Israelites being distressed by Pharaoh, that followed them, cried unto the Lord, and saw his salvation, the waters were a wall unto them on the right hand, and on the left, but covered their enemies, and like that river Kishon swept them all away: 
judg. 5.21.  When thou art in a great strait, call upon the Lord, who knoweth how to deliver those that are his; and thou mayst see thy desire upon thine enemies, even that which thou most desirest, their conversion. Being sore vexed by some bloody minded man, 
Act. 9.1. Iosh. 8.  who doth breath out threatenings and slaughter, compare thine estate with that of God's people pursued by the men of Ai, who being full of malice followed Israel, and perceived not that ambush which was laid against them, whereby their city was set on fire, and themselves overcome. Doth thine enemy seek after thy life or thy good name? Would he hurt thee with the sharp sword of Esau, or the bitter words of Ishmael? call upon God as joshuah did, who will give thee a glorious deliverance: In the mean while he that hateth thee doth not discern how powerful that enemy is which lieth in wait against him, by whom his tongue is set on fire (as Saint james speaketh) in cursing, and his heart enraged by anger and envy, so that he is utterly confounded and overthrown.  
Such an enemy is not to be feared, whose aim and power doth extend no further than to kill the body; But there is another more dreadful enemy that seeketh to destroy both body and soul in hell, against whom we must implore the help of the Lord. He it is that goeth to & fro in the earth and walketh up and down in it; having the whole world for his forest, wherein he hunteth after us: who is not satisfied with out blood, which he hunteh after, being a murderer from the beginning. And as hunters in ancient times were clad in white garments; 
Antiqui Venatores albis vestibus inclut. jul. Scal.  so he can transform himself into an Angel of light, 
2. Cor. 11.14.  using any shape and disguise that he may deceive us; dealing therein like this our Absalon, who took his brother Amnon in a snare that he had set for him, 
2. Sam. 13.28.  and killed him. And now by chase and pursuit he hopeth to take David his father. So doth Satan set snares and begins that he may bring us to destruction: And how many doth he take by presumption? If by that means he cannot prevail, 
Ingentem clamore pr●n●s ad re●ta cervum. Virgil. 1. Pet. 5.8.  then as a roaring Lion which seeketh whom he may devour, by terror he would invelope us in the pit of desperation: He himself being master of the game, with the help of his assassinates in that bloody work did assault our blessed Saviour, 
Psal 25. inscript●●●  whom the Psalmist compareth to the Hart of the morning, who was roused early in the morning (as he was from his birth by Herod) and chased all his life long: And at last, early in the morning, 
Luke 22.66. Psal. 22.16. Matutino tempore à rabiosis hominibus dilaniatus. Flamen.  as soon as it was day, many dogs compassed him, and he was stricken and pierced & wounded for our transgressions; being as the goat that was offered, 
Levit 16.7.  that we might escape damnation. So that now though we be as an army of Hearts, weak and timorous, yet having the Lion of the tribe of judah to be the Captain of our salvation, 
Revel. 5.5. Heb 2.10.  from him we receive strength, courage and safety: For as the Hart royal escapeth being chased by some Prince, so our soul shall be defended when we are pursued by the Prince of this 
john 12.31.  world, if we pant after the Lord, and pray unto him to save us, 
Psal. 7.2.  lest he tear our souls like a lion while there is none to deliver. There is mention of one Sertorius the great Impostor amongst the Romans, 
Ab ea, se quaenam aut agenda aut vitanda esset praedican. Val. Max. A. Gel.  who kept a tame Hart, and used it as Mahomet did his Dove, to delude his soldiers, pretending that he was thereby admonished and directed what to do: But surely it will be our wisdom to be led and guided by this Hart which panteth after the water-brookes, to pant after the Lord. And doubtless this is the most blessed use of the creatures, when in the sight or remembrance of them, our minds are elevated, and raised up to heavenly cogitations: And in so doing we shall be followers of Christ, who upon all occasions, as of the water, the vine, the corn, and in all his Parables did instruct and edify those that heard him. And thus may we be affected. Is there such delight and contentment to be received from the creature? then what joy & happiness from the Creator of all things? Is there such pleasure in the cheerful use of these things here below? then how great are those pleasures at the right hand of God for evermore? Doth the distressed Hart desire the river that she may be relieved? Then how blessed are they that have the God of jacob for a refuge? from whose love, 
Rom. 8. ●●.  neither persecution, nor any other thing shall be able to separate them. And seeing that enmity which is between us and the creatures, and between the creatures themselves, we are put in mind of that great sin of our first parents: Since which time they have cast off the yoke of subjection unto man, who had first cast off that easy yoke of obedience unto God. And in the pursuit of any of them, we may well consider that we ourselves are pursued by the enemy of our souls, 
Sed maiori cum fastu: Vbi aspexit venientem ad retia cervum, Venator tacito ●audia corde premit. Bal. Cast●●o.  who doth more desire to take us than we to take the Hart in our toils: And we may at the same time both take and be taken, as many are, who turn their liberty into licentiousness. If after this manner our thoughts be lifted up in the time of refreshing, 
Meditabar aliquid, ut si manus vac●as plenas tamen ceras reportarem. Plini. jun.  quamvis nihil ●●perim, non n●hil ●eferam. Idem.  though we get nothing we may gain something; and both the outward & inward man may be renewed  
We deny not this exercise of hunting to be very commendable, 
Romans solemn viris, opus ut●●etan ae, vitaeque & membris. Horat. venat●o Suevorum utres alit. Cae●ar.  the which was much used by many nations in ancient times, who beside that help of sustenance, found many other benefits thereby; Their health was preserved, their bodies were strengthened, 
Hoc se labour durant ado●escentes Gorm●●●. Idem.  and themselves by the hardship endured, the better fitted & enabled for more serious employment; especially, for military discipline, 
Venatu extendere vitam abnuit. Silvis. Non me ulla vetabunt f●●gora. Virgil. Manet sub Iove frigido Venator Horat. jugurtha in Sallust. Olim certabant cum ●●gacibus feris, cursu, cum a●dacibus r●bore, cum cailidis ast●. Pli. ●●. in Panegyr. P●al. 32.9. Illa i●sa 〈◊〉 delectant, n●cesse est, ●v●cent ab intentione operis dest●nati. Quinti●an. lib. ●o cap. 1. Maleficium ●o●●us quam artific. 'em. Io. Sarisb.  when by those beasts which they hunted, they may learn from such as were swift-footed speed and agility; from such as were daring, valour and courage; from such as were crafty, stratagems and policy: Moreover the mind being surcharged may thereby find some release, BUT, in the use of them we must not be as the horse which hath no understanding: Our affections must be restrained, that our delight therein be not either inordinate or immoderate: God created us for his own service, we must not be so re-created by our sports, as if we had been framed for nothing else: 
Heb 11.25.  In so doing we make them pleasures of sin for a season, and that very short; and it is folly in any man to place his chief contentment in that which he cannot constantly enjoy: Also it doth discover the unsufficiency of these sports to satisfy the heart of man, when we shall see many being satiated with their former delights, to be ever desirous of new; esteeming that to be tedious and irksome which before seemed most pleasant. Great forests and wide deserts for beasts of chase have proceeded from undigested riches and boundless luxury: 
Barbarae opulentiae, haud ulla sunt maiora indicia quam magnis nemo●bus ●altibusque n●b●lium ferarum gr●ges cla●si Quin. Curt. Camden in Oxon.  And it is a strong presumption of the vain and riotous prodigality of this Kingdom, The having more Parks than all Christendom beside. That prophecy of the Apostle may strike terror and examination into every one of us; where he saith, That in the last days perilous times shall come, 
2. Tim. 3. ●.  when men shall be lovers of pleasures more than lovers of God. Such as are too violent therein do renounce that which is of more consequence, and ought chief to be sought after: And those that are ravished with the pleasures of this pilgrimage, 
Qui best●arum cubili●●ndagat potiora deserit. Segec. Heb. 11.14.16. Cui peregrinatio du●●●non amat ●atriam. Gen 25. ●7.  declare plainly, they do not desire a better Country, that is an heavenly. Profane Esau is described to be a cunning hunter, and was thereby occasioned to sell his birthright; And afterward while he was hunting he lost the blessing also, finding no place of repentance though he sought it carefully with tears. 
Quam nunc ●nc●gnita vellent lustra sibi; nu●losque datos venatibus annos. Val. Flac. O pereant sylvae deficiantque canes. Tibul.  Take heed lest while thou art wholly devoted to thy delights, our heavenly Father doth confer his blessings upon those his children which formerly sought unto him: and so thy vanities end in vexation of spirit. Then let your moderation herein be known unto all men; 
Phil. 4.5.  
Veloces iaculo cervos, cursuquae satigat. Acer an hela●ti similis Virgil.  Spend not your whole strength and best endeavours so wastefully, so unfruitfully; Let not thy soul pant after the Hart, but as the Hart panteth after the water-brookes, so let thy soul pant after the Lord.  
There are two natural causes of panting: Weariness through overmuch labour; 
Defatigatio ex laboris nimietate: vel propter pulmonis parvitatem. Causabon.  and so we being wearied with the restless troubles of this life, should thereby be excited to pant after the Lord. The other cause of panting, is when the lungs are straight and small, and not able to receive much breath: which is differing from this; for we pant after the Lord, not when we are straitened in our own bowels, like the Corinthians, 
2. Cor. 6 12.  but when our mouths are open to cry unto him, and our hearts are enlarged to seek after him: Then be you also enlarged, and imitate this holy man David, whom you may hear speaking of himself, 
Psal. 63.8. & 84.2.  My soul followeth hard after thee, My soul longeth, yea even fainteth for the Courts of the Lord, 
Psal. 119.20.  My soul breaketh for the longing that it hath unto thy judgements at all times. Thus should we from the beginning of our lives unto the end thereof pant after the Lord, who is Alpha and Omega, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who breathed into our nostrils the breath of life. 
Gen 2.7.  That wise man among the Heathen, 
Dici suspirium potest. Hoc est, ani●am agere. Medici hanc med●tationem mortis vocant, facit a●quando spiritus ille q●●d saepe conatus est. Senec. ep●st. ●5.  being tormented with the disease of short breathing (which he thought to be most painful) doth call it the Meditation of death, wherein the breath doth often attempt to do that which one day must be done. Then well may we so often as we draw our breath be put in mind of our latter end, when the spirit doth return to God that gave it: And yet the greatest part of men are never sufficiently instructed to pant after the Lord, until extreme sickness and the pangs of death do teach them: whereas, it the former part of our life had been spent in numbering our days, and remembering our Creator, with what assurance and comfort might we expect our dissolution? Worthy Calvin, 
D●sp●ae●. Assidu è e●p●●●o, dum me a●heli●us d●●ic●at.  who laboured of this bodily disease, looked daily when his panting should have an end; and would often say, 
Quousque Dominen.  How long O Lord? And some space before his death (which was just in the same moment when the sun did set) his prayers were nothing else, but an expression of his souls panting after the Lord. The death of Coma was thought to be very rare, 
Intra pect●s inc●usa a● mafi●●m s● repe●● etc. Val. Ma● lib 9 cap. 13.  who died by his violent retaining & holding in of his breath: But now there is nothing more frequent than this kind of death, though not of the body yet of the soul, in those men which do never pant after the Lord. We think it be the sign of a dying man when his breath grows cold; And our coldness in seeking after the Lord, doth discover that the soul doth languish, and is void of the life of grace: For if our souls were inflamed with zeal, the Kingdom of heaven should suffer violence, 
Mat. 11.12.  and be taken by force.   

VERSE II. My soul thirsteth for God, for the living God: When shall I come and appear before God?  
IN that expression which David used of panting after the Lord, we may well observe, that it was not a weak and faint desire; but most strong and forcible. Now that we not think it to be too violent to endure, and to pass away as a sudden flame in his outward speech, rather than to burn constantly in the holy disposition of his heart, it pleaseth God to perfect his own good work, and to give him this heavenly thirst: And nothing is more frequent than for these two, 
Aeris alternos angustat pulmo meatus, Resc●soque nocent suspiria dura palato. L●●an. Oraque retro sorbet anhela sitis. Statius.  Panting and Thirst, to accompany each other. If we take them as perturbations of the body, that may be said of them, which is spoken of worldly sorrow, that they dry the bones and cause death: But, as in this place, being rich endowments of the soul, they bring life, and peace, and joy: By those the outward man doth perish, by these the inward man is renewed daily.  
There is a thirst which beginneth when we hang upon our Mother's breasts, and continues in the strength and vigour of our lives, and doth not leave us in the time of old age, but even to the very end we hold a just proportion with this last age of the dying world, 
Nec sitis est extincta prius quam vita bibendo. Ovid.  in desiring wine and strong drink, that thereby our vital heat and radical moisture may be preserved. So that, through abuse this vice of intemperate drinking seemeth to have a special right in these days wherein we live. The unclean drunkard thinketh there is no other thirst but only that with which he is possessed; nor any better means whereby to obtain health unto himself, or to confer it upon others, than by profound drinking; whereunto he addresseth himself as if he were to encounter with his greatest enemy; 
Persae, potum tanquam adversarium aggred●entes. Aelian.  and doth more than fill himself with strong drink, inflaming wines, and hot waters; and, though improperly drinking more than these, only to kindle a desire of drinking more. 
 Anglorum corpora, in Barbarorum naturam degenerasse videntur. Camden in Elizab.  I affect antiquity herein, and will not name that which I find was never anciently named: Hereby doth he deprive himself of his reasonable soul, and becomes void of sense, and worse than the bruit beasts, having no life left, but only that of the plants, not being able to move and help himself: And, which I cannot mention without horror, how many are pierced with the dart of death, as with the javelin of Phinehas in the act of wickedness? 
judg. 4.21.  whose end is like unto that of Sisera, after he had drunk, at the same time to be smitten in the head and deprived of life. And whereas the death of a good man is called a sleep, the death of the drunkard is contrary, whose senses being bound in the time of his life, that he could not use them, by death he is awakened; Then doth he see his estate to be miserable by the pains of loss and sense: where again he thirsteth and cannot obtain one drop of water to cool his tongue. But why do I speak to him who is not capable to hear; whose case is most fearful? For, whereas other sinners may be convinced by reason, he by the wilful loss of understanding hath made himself a fool, and is in danger of hell fire. The contentious man thirsteth after the waters of Meribah; and the cruel man (for they must be joined) thirsteth after blood, 
M. Anten. vino gravis sitiebat tamen sanguinem. Senec. Cyri caput in Val. Max.  wherein is the life: Nothing can satisfy him but the fall of his enemy. But the bloody minded man shall not live out half his days: for though the divine vengeance should not overtake him, as for the most part it doth, with rancour and malice he consumes himself and drinks his own blood: whose estate is worse than a Serpents, for he beareth about him such a poison as doth destroy his own life. The covetous man is thirsty as the horseleech, 
Pro. 30 15.  crying, Give, Give. The adulterer refusing to drink waters out of his own cistern desireth to drink stolen waters, 
& 9.17.  which he thinketh to be sweet. And the adulteress thirsteth for that bitter water which causeth the thigh to rot (a common judgement of these times. 
Num 12.18.21. ) The swearer is so thirsty, that he cannot speak without an oath in his mouth; whose cursing shall come like water into his bowels, 
Psal. 109.18.  and like oil into his bones. In a word, every sinner thirsteth for the water of Marah, which will be as gall in the belly, and bitterness in the later end. Of all which I may speak as Samuel of the sons of jesse, The Lord hath not chosen these to obtain a crown of life. But this holy thirst of the soul for God, for the living God: And whom should the soul thirst after, but God alone? For with thee is the Fountain of life; 
Psal. 36.8.9.  thou dost make me drink of the river of thy pleasures: 
& 23.5.  My cup runneth over, 
& 63.5.  My soul shall be satisfied as with marrow and fatness: 
& 65.9.  Our gracious God doth visit the earth, 
& 104.11.  and watereth the ridges thereof abundantly, and giveth drink to every beast of the field. Doth God take care for oxen? 
1. Cor. 9 9  then much more for man, 
1. Tim. 5.23.  to whom he giveth liberty to use a little wine, which makes glad the heart; But most of all for the soul of man, and therefore he calleth, Ho, 
Isai. 55.1.  every one that thirsteth come ye to the waters; and, 
john 4.14.  whosoever drinketh of this water that I shall give him (that is, 
& 6.35.  he that believeth) shall never thirst, but out of his belly shall flow rivers of living waters. 
& 7. 38.  
& 4.14.  The water that I shall give him, shall be as a Well of water springing up unto life everlasting. Then spring up O well, sing ye unto it; 
Num. 21.17.  and let thy soul thirst after him, 
john 19.28.  who in his passion said, I thirst; who thirsted after us & our salvation; who drank off the dregs of the cup of his Father's wrath, that we might drink the cup of blessing. By the cluster of grapes that the spies brought they might judge of the fruitfulness of the land: And by the first fruits that the Lord giveth us in this life, we may in part discern what the whole vintage will be hereafter. Even by tasting we see how good the Lord is; 
Psal. 34.8.  who doth sustain us in this our pilgrimage, 
& 107.5.  when we are hungry and thirsty, and our soul faint within us, if we cry unto him he will relieve us. And as the Lacedæmonians do never satisfy their children with food, 
Ita liberos alunt, ut nunquam satientur. Heraclides.  that thereby they may learn to endure hardship: So those blessings which God giveth, if rightly used, do make us the more to thirst after him. And to speak as the Church doth, stay me with flagons: 
Cant. 2.5.  knowing that the best wine is reserved until afterward, 
john 2.10.  and the greatest comforts until that better life.  
For this kingdom wherein we live, we may speak as the Lord doth of Canaan, 
Deut. 11.10.  that it is not like the land of Egypt, which thou wateredst with thy foot, as a garden of herbs: But a good land, a land of brooks of water, of fountains and depths, that spring out of valleys and hills: we have enjoyed the waters of life and the plenteous means of salvation. True it is, there was a time, when the three years of Elijah his drought were doubled upon us; and therein the burning heat of persecution: But as Isaac repaired those wells of 
Gen. 26.18.  water that had been stopped by the Philistines, which Abraham his father had formerly digged; so our Deborah (of ever-blessed memory) hath opened those fountains which her father had digged: 
Isai. 12.3.  since which time with joy may we draw water out of the wells of salvation. Then let us take of the water of life freely: 
Revel. 22.17. Milites religione pluviâ magis usi: ●am rati seize d●ts immortalib curae esse. Sallust.  And as that army which would not drink, but only of the rain, coming as they thought from the divine providence to relieve them: So let our souls be enlarged in seeking of spiritual blessings; & thirst after the Lord, 
●sal. 143.6.  as a thirsty land which opens itself to receive the heavenly showers. 
Eucherius.  We may read how thankful great Kings have been unto those that in their thirst did refresh them, 
Caesar. in Senec. de been. Xerxes' in AElian. Artaxerxes in cod.  and give them water: Then how should we praise the Lord for giving us his Son Christ jesus, the fountain of all grace and comfort, who came down like rain upon the mown grass. 
Psal. 7●. 6.  And though it be the commendation of David (that merciful King) that he would not drink the blood of those three mighty men that went in jeopardy of their lives, 
2. Sam. 23.16.  and brought water unto him, when he longed for it; yet will it be our condemnation, if we do not drink the blood of our Saviour, which not by the hazard, but by the loss of his life he hath given unto us: And surely we have great encouragement to thirst after the Lord; For it is a blessed thing to thirst after righteousness; 
Mat. 5.6.  and we have a promise that we shall be filled. And as by outward thirst some are recovered from diseases of the body, 
Miraberis quosdam fame ac siti curari. Senec.  so by this heavenly thirst we are cured of all maladies and troubles, both of soul and body. Wherefore, as newborn babes let us desire the sincere milk of the word, that we may grow thereby. It will be as strong drink unto us when we are ready to perish; 
Prov. 31.6.  and as wine when our hearts are heavy. But most of us are so fare from this happy thirst, that we are ready rather with those stiffnecked Israelites to murmur against the Lord: Our stomaches are so full, that we loathe the honey comb, the word of life; which should be sweeter unto us than the honey and the honey comb. Like those that have the jaundice, 
Mel omnibus dulce, ●etericis tamen, &c Alex. Aphrodies.  that which is most pleasant seemeth bitter and offensive unto us: And as the sheep, 
O●e aper●o, vento, rec●p●entes f●●m suam se 〈◊〉. Val. M●●  whose thirst is quenched by the wind, we are better satisfied with vanities, and more contented with our inventions, than with the water of life. How justly, in regard of our contempt, may the Lord remove those blessings from us, & turn our water-springs into dry ground, 
Psal. 107. ●4  and this fruitful land into barrenness for the wickedness of them that dwell therein. 
●ai. 65.13.  When his servants shall drink, but ye shall be thirsty; and as the old Historian speaks of a people that perished for want of water; 
Psylli interciderunt: Auster eye omnia receptacula aquarum arfecerat. Herodot.  so this nation may be consumed for want of this living water which now we so lightly esteem; at which time, 
Nocturnum ●●c●pere ro●em coge●tutur. Caesar. bell. Civil.  like those that have been constrained to receive the dew of the night, we may earnestly desire the least drop of heavenly comfort and not obtain it. 
Pandunt orasiti, nocturnum que a●●a captant. Lucan.   
If we duly consider, we will approve the wisdom of David, in this choice which he made, to thirst after the living God: Whose mercies never fail, but they are renewed every day: with whom is no variableness nor shadow of change: whereas all things else are subject to alteration. There is no life in them unless it proceed from the Lord: If we repose confidence in any worldly benefit, we may as soon be destitute as Hagar was, 
Gen. 21.15.  when her bottle was empty; there had been a worse casting out than the former, unless the Lord had opened her eyes to see the wall of water. Do we receive sustentation and comfort by any outward gift? As the brook Cherith dried up, 
1. King. 17.7.  because there had been no rain in the land, so we shall presently be at our wit's end, if the Lord withdraw his mercies from us: Yea though we have abundance of these things here below, though our well be deep like jacobs', & our river doth overflow the banks like jordane; how soon can the Lord stay the course thereof? 
Psal. 74 15.  He drieth up mighty rivers. So that in our greatest necessity we may be to seek; when our goods, which we thought to be our chiefest good, shall deal by us as those brooks did by the troops of Tema, 
job. 6.17.  what time they wax warm, they vanish, when it is hot, they are consumed out of their place: But let us grant their request, which is the desire of the most, & the most they do desire, that they may possess great plenty of all things during their life: yet even therein do they deceive their own souls. Their greedy desires being more boundless than the sea, which hath its limits, how fare it shall pass: whereas they are never satisfied until death robs them of all. And that which is added unto them, 
Cum plen● aquâ sint sitiunt semper. Alex. Aphrod.  is but as so much drink ●o him that hath the dropsy, to increase his thirst. The more wood is heaped on, the fire is the greater; and their covetous appetite increaseth with their means: Also, though for the present their thirst doth seem to be allayed, yet will it be like the use of snow-water, cool and pleasing at the instant, 
Tabemque & morbos, sensim v●●cenbus ●●semina●● A. Cell.  but engendering manifold diseases. Their wealth which seemed most delightful, will prove a cause of sorrow and anguish unto them: When they are in perplexity their estate may be like his, 
Pomp●ius cum tot ●●umina possideret mendicavit stillicidia. Sense.  who had the royalty of many rivers, and yet was driven to beg a few drops of water: So they notwithstanding all their treasures will be compelled to sue for inward consolation, and yet find the door shut against them. Offer unto that man which is thirsty, the best provision of meat, and he will reject it as unprofitable unto him: only give him drink, and his spirit will come again as sampson's did, 
judg. 15.19.  and he shall be revived. And therefore well might Saul have a cruse of water together with the spear at 
1. Sam. 26.21.  his bolster, showing that the one was as needful to sustain life as the other to defend it. In the greatest exigent, when our strength is dried up like a potsherd, 
Psal. 22.15. & 32.4.  and our moisture is turned into the drought of summer, who can relieve us but God alone? what can refresh us but only this water of life? Then let my tongue cleave to the roof of my mouth rather than I should thirst after any thing, but the God of my salvation.  
How intolerable a torment thirst is, there is none but have had sufficient experience: Our Saviour chose to express the pains of hell by the torture which the tongue hath in extremity of a burning ague. And here the sick man cometh to be cured, 
Flagrat incensum siti cor. Senec. in Thyestes.  whose disease is like a fire in his bones, whose bowels are burnt like an hearth, whose heart is melted like wax: Then doth he implore the help of man; 
Vbi definit medicus incipit theologus. Psal. 146.3. Quae sitaeque nocent ar●es cessêre magistri. Virgil. Cadunt medentes morbus auxilium trabit. Senec.  for to proceed otherwise is a method unknown to the world, and thought to be ominous. But there is no help in the son of man; his breath goeth forth, and he returneth to his earth. Unto whom it may in vain be said, Physician heal thyself: As not being able to obtain deliverance from that anguish which himself endureth. At last some better help is required, at which time, that saying of the Apostle is true, If in this life only I have hope, I am of all men most miserable. Unless thy soul can find ease by thirsting for God, thy fever is come to torment thee before the time. There's no other remedy but only the sure mercies of David, even in death itself to thirst for the living God; who giveth unto all men the life we now have, who giveth unto King David, and to us as Kings, 
1. King. 1.31.  that life which is for ever.  
In this my proceeding, I find the poor man desiring drink to quench his thirst, I cannot pass by one in so great misery, but with the good Samaritan I must make provision for him. 
Luk. 10.34.  Dost thou live in penury and sorrow? Know that Christ himself did drink of the brook in the way; 
Psal. 110.7.  that is, suffered manifold afflictions in this life. Art thou denied relief for thy body? There is no new thing happened unto thee: Did not a woman refuse to give water unto Christ, 
john. 4.  being wearied with his journey? And before that Nabal rejected David; Shall I take my water and give unto men whom I know not whence they be? 
1. Sam. 25.11.  And therefore well might Dives (that Nabal in the Gospel) be denied a drop of water, seeing he denied to secure those in want. But though the hearts of men be hardened, 
2. Sam. 24.14. Isai. 41.17. & 55.1.  the mercies of the Lord are great; who calleth him to the waters that hath no money; who giveth liberally, 
jam. 1 5.  and upbraideth not (as man often doth:) who calleth not many mighty & noble, but he sendeth the springs into the valleys, 
Psal. 104.10  he causeth the precious dew of heavenly comforts to rest upon those that are lowest and meanest in this world. And if the denial of ordinary water hath been esteemed so great an indignity, 
Virgil. petiit a Nolanis aquam; nomen urbis ex carmine suo derasit. A Gell.  then how should we esteem of God's bounty towards us, 
Ic circo nimirum hoc dicta es nomine Nola; Nolu●ris magnis quod placuisse viris. Sanuazar.  in giving the waters of life without money, and without price? O that we were as sensible of the drought of the soul as we are of the body; then should our soul's thirst for God, for the living God, who hath promised not to forsake the poor & needy: When they seek water, and there is none, & their tongue fail for thirst, 
Isai. 41.17.  I the Lord will hear them.  
And if it be so great a benefit to show the fountain unto those that be thirsty, 
Benefic●●m ●st, arentibus si●, son●em ●sten le●e. Senec.  Then return, return, why will ye dye O ye house of Israel? All those that have forsaken God and his true Church, wherein is the fountain of living waters, and have hewed out cisterns, 
jer. 2.13.  broken cisterns that can hold no water; Come again, and ye shall be satisfied with the breasts of consolation: 
1. Sam 30.11.12.  and as that Egyptian by eating of bread and drinking of water found his spirit to come again to him; so you by the use of the Word and Sacraments, shall find the holy Spirit to come into you. Come now and let us reason together: Shall the soul of holy David thirst for the living God? and shall thy soul thirst for many gods? for dead gods? for idols that are no Gods, but the works of men's hands? Shall he thirst for God, who doth satisfy us with all good things? and wilt thou desire that thirst whereby thou canst never be satisfied? Abstemious men, without question! For when God hath commanded to keep a feast, they will keep a fast: When God hath given unto all the cup of blessing, yet they will refuse it (as counting themselves unworthy of so great salvation.) What can they merit by this their abstinence? even to drink of that cup in the hand of the Lord, 
Psal. 75.8.  which he poureth out for them. If they shall plead that the use of the cup is freely given to some of them; yet then there must be a miracle in the change (which among the Heathens themselves was thought to be prodigious: 
Insusum paterae Xerxis vinum, in sanguinem conversum est. Val. Max. ) But were not that woman drunken with blood, 
Revel. 17 6.  she could not think that to be blood which she drinks. 
2. King 3. ●3.  But now both she and her followers by thinking that to be blood which is not, as the Moabites did, they run upon their own destruction.  
Now if any shall object, that David might well thirst after God who had dealt so bountifully with him: who looked upon his poor estate and exalted him when he was of low degree, unto the highest dignity: who gave him victory over all his enemies, and made a way for him to escape out of the greatest dangers: So that it had been unthankfulness in him to have done otherwise. As for themselves, they desire first to compose their outward affairs, & settle their estates, that they may not appear to be worse than Infidels: and then afterward to devote the remainder of their lives to the service of God. Whereunto let me answer: That thy petition is the same with Balaams, Let me dye the death of the righteous. Thou art therefore unexcusable O man, who in thy Testament dost in the first place commit thy soul to God, and then dispose of thy estate: But in the former part of thy life, by a confusion without any good order, thy chief care hath been about thy worldly possessions; and now in thine end, it is not the love of God, but the love of thyself that constraineth thee to take care of thy soul. Whereas, such as have always used a cloak of covetousness (a garment well known to judas, but never worn by S. Paul) how can they ever expect to put on the Lord jesus, 
1. Thes. 2.5.  or to be clad with the rich robes of his righteousness? No, that thine unsatiable greediness will in the end be as deadly & uncomfortable unto thee, as the Babylonish garment was unto Achan. 
josh 7 11.  And such as addict themselves to voluptuousness, rejoicing in their youth, 
Eccles. 11 9  walking in the ways of their own heart, and in the sight of their eyes; but intending to rejoice in the Lord, & that their souls shall thirst for the living God, in the time of age and trouble, when they can find no relish in vain delights: At last when God doth bring them to judgement, can they expect to hear that comfortable saying, Well done thou good and faithful servant, enter into thy Master's joy? No, 
Luke 16.25.  they may fear to be told, that in their life time they received their good things, but now there remains no comfort for them. Also such as are ambitious to make themselves a name, laying a sure groundwork, as they think, of honours and titles here upon earth; intending with those foolish builders, which had begun that they could not finish, that the top of their tower should reach up to heaven, hoping at last to obtain a crown of glory: But that their Babel will prove their confusion; 
Gen. 11.  for they invert the order of Christ, who hath commanded us in the first place to seek the Kingdom of heaven: And as in the creation, 
Gen. 1.1.  heaven is named before earth, so our best endeavours should be to obtain that estate of happiness, not casting our anchor of hope upon earth, 
Heb. 6.19.  but into heaven; as David here did, whose soul thirsted for the living God; who did not then begin to serve God, when he had received many outward blessings from him. Such an objection came from Satan, 
job 1.  Doth job fear God for nought? For, who ever feared God for nought? we being less than the least of all his mercies: 
De antiqu●s illustrissimus quisque pastor erat. Varr●  But in his first estate, in that most ancient kind of life, made famous by so many worthies, as Abel, jacob, Moses, and the like; he put his whole confidence in the Lord who delivered him out of the paw of the Lion, 
1 Sam. 17.37.  and out of the the paw of the Bear, which he remembered with thanksgiving. 
& 16.16.  And having that leisure which shepherds have, 
Pastor otios●s. Otium voluptatis, ac lasciviae pater In Scal.  he did not abuse it to wantonness and folly, as they were wont for the most part to do, but being a cunning player on the Harp, and a divine Poet, 
Videtur autem modulat●o in pastro●●b. inventa pr●mum. Id.  (that art of poetry having its beginning from shepherds, as the song of Moses doth testify) who formerly had led the flock of jethro, 
Exod. 3.1.  who at that time led the people like a flock; He composed most heavenly and melodious pastorals in praise of his Creator. After that being lifted up by the right of the Almighty (who loveth a cheerful giver) and not by his own pride, whereof he was unjustly taxed by Eliab; who foresaw that the elder must serve the younger, he kept in tune still, and did more excel the best of his nobles in gratitude and zeal than in regal dignity: And here in his distress (a time of sufficient trial) you see with what patience he endured the cursing of Shimei, and what confidence he placed in God. He doth not ask the life of his enemies, you know the charge he gave to the contrary, and how he was blamed for too much love of them. 
2. Sam. 1●. 6.  He doth not ask long life, that he might be restored unto his Kingdom, and many years added unto his reign; But having a wise and understanding heart, he seeketh for God himself, his soul thirsted for the living God; he knew if his prayer were acceptable, God would give him more than he asked, as he did afterward to Solomon: 
1. King. 3. ●3.  And if God gave himself, he would give all things also. Wherefore let us be followers of him, as he was of God: 
Phillip. 3.8.  And with S. Paul, suffer the loss of all, that we may win Christ. It will be our best advantage and greatest gain, by any outward loss, or imminent danger to be excited to seek for heavenly blessings and spiritual graces.   

VERSE II. When shall I come and appear before God?  
IT was David's resolution, One thing have I desired of the Lord, that will I seek after, 
Psal. 27.4.  that I may dwell in the house of the Lord all the days of my life. Here you see the performance thereof: He doth not grieve for the loss of any outward benefit, nor so much as mention his former estate; but only desireth to appear before God, whereby he hoped to obtain that for which his soul thirsted. It is true, that God seethe us in all places; Whither can I go from thy face O Lord, or whither can I flee from thy presence? But his favour and loving countenance is chief revealed in the assembly of the Saints. 
Cant. 6.2.  My beloved is gone down into his garden, to the beds of spices: God is present in the congregation, where the prayers & praises of his children are offered up as sweet odours before him. In itself the presence of God may seem a cause of horror and fear to us sinners, who are as stubble be. him a consuming fire. We know that the Israelites were afraid to come nigh Moses, 
Exod. 34.30.  unto whom the Lord had appeared. Naturally we are ready to hide ourselves from the presence of the Lord God: 
●en. 3.8.  But in Christ we have confidence and free access; and having found him a loving Father, we for ever pray Lord lift up the light of thy countenance upon us: 
Psal. 4:  which we desire above any good, above all the good in the world. The father in the parable said, 
Luk. 15.31.  Son thou art ever with me, and all that I have is thine: So we by presenting ourselves before the Lord, come to be made partakers of all his blessings: Thereby we are gathered under his wings of providence and mercy: 
Mat. 13.48.  Thereby we are within the compass of the net; and shall be taken with the good: Thereby we have communion with God, and his Angels, and one with another. Then let us come and appear before God. The children of this world are wise in their generation: If they have hope of benefit, or advancement from any superior, how diligent will they be in their attendance? 
O●arem ut o●●endas me 〈◊〉 esse homin●● non ing●atum. Po●●● an. N●● indignus, qu●m tu al●q●●ndo respic●●.  How desirous to be ever in view? How politic in that which they give, choosing some Present of use and remembrance? Happy were we, if we were thus provident for our souls: Then would we set ourselves before the Sun of Righteousness, the light whereof would be sweet and pleasant unto our eyes. Our dark understandings should be illuminated, and we made glorious within: But if we neglect such precious means of salvation, our danger is greater than that of Queen Esther; 
Esther. 4.  she feared to perish by a temporal death because she went unto the King, not being called. We may fear to perish both body & soul, unless we do come unto the great King, who hath so often called us, who hath held out the golden sceptre of his word unto us. Absalon having lived two years in jerusalem, and not seen the King, shown the dutiful affection of a good son in this particular, 
2. Sam. 14.32.  that he had rather be put to death (if there were any iniquity in him) than to be any longer deprived of the sight of his father: By which example we may learn to value this royal privilege that we have in appearing before God, And to count it more dear unto us than life itself: And yet most men do not value this singular prerogative that God hath given them; even the whole world abideth in this sin. There was a day, 
job. 1.  when the sons of God came to present themselves before the Lord; but the sons of men care not for the seaventh day, nor any other day wherein to present themselves before him: Some there are that be worse than the three guests invited to the marriage: 
Luk 14.18.  for they pretended that they could not come; these absolutely deny, and say, they will not come: and before that they will come they will pay the earnest penny here, and reserve the greatest payment until the last. For, with what comfort can they expect to appear before God in that great day; who never cared to appear before him in their life? yea, rather than they would then appear they will call to the hills to cover them. There be others, that are so encumbered with the affairs of this life, that they little think of appearing before God; until that he doth punish them for that neglect. As the Law was our Schoolmaster to bring us unto Christ by instruction; 
Gal. 3.24.  so the judgements due by the Law for our sins, have been as our Schoolmaster to bring us unto Christ by correction. When we have been as wanton children addicted unto play, and omitting that which we ought most seriously to intent, the Lord hath dealt with us as he did by Lot and his wife (being merciful unto them; 
Gen. 19.16. ) while they lingered, and were backward in departing from Sodom, God sent his Angels which laid hold on them and brought them forth: While we have been unwilling to forsake our sins, and ascend up into the holy mountain, God hath sent his Angels with their swords drawn; some great plague which hath cut off many thousands in the way, that could not then come and appear before God; and hath scourged others into the Temple which before were careless in that duty; & though formerly we would not say with Samuel, Speak Lord for thy servant heareth; then we have been enforced to say, Hear Lord for thy servant speaketh; Being poor we have spoken supplications, we have humbled our souls in fasting and mourning, and the Lord in wrath hath remembered his wont mercies.  
Some there be that come abruptly without due preparation, as if they were brought thither unawares, by some grea● & strong wind; 
1. King. 19 ●  but the Lord was not in that wind: They look for the same immediate and miraculous assistance of God's spirit which the Apostles had, who took no thought what to speak, 
Mat. 10.19.  for it was given them in the same hour. So they take no thought what they hear, nor how they hear, thinking it shall be given them in the same hour. Their customary performance in the first entrance I cannot relate without indignation: how rude and insufficient it is, doth appear unto all men. Will God regard that prayer, which thou thyself dost so little regard? Whereas thy soliloquy then, though performed with the best reverence, should be but as the Amen to thy private devotions that went before: judge in yourselves, is it comely so to do? Holy David, who so earnestly desired to appear before God, when he had that liberty granted unto him, did he rashly and unadvisedly thrust himself into God's presence? He whose music was so celestial, did he not first bring his instruments into tune, and then praise the Lord upon them? 
Psal. 26 6.  He first washed his hands in innocency, & then did compass thine Altar O Lord.  
There be many that do lend their bodily presence, but do not give their souls unto God: Some that have not entered into jobs covenant with their eyes, and they gaze after vanity: others that mind earthly things, and they rob God of his honour, making the house of prayer a den of thiefs: 
Mat. 21.13.  And ●hough Christ when he came as Man, did correct those money-changers with the rods of men, only making a scourge of small coards to drive them out of the Temple; 
john 2.15.  yet at his second coming he will whip them with scorpions, even with that wo●me of conscience which never dyeth: How shall any sinner presume to appear before the Lord, before whom all things are naked and manifest, unless he resolve to abandon all wickedness? He seethe thee, as if thou wert then acting thine heinous sins: And if the Lord did threaten to punish a secret sin before all Israel & before the sun, 
2. Sam. 12.12.  then how terrible will he be in taking vengeance upon those daring presumptuous sinners, who make that most holy place a stage of wickedness, & a cage of all uncleanness? Therefore let us renounce all sin, and with Cornelius present ourselves before God, to hear all things commanded of God: Let me not seem uncharitable, I would be sorry to offend the least of those little ones; There be some that desire frequently to come and appear before God, which is a good gift, and cometh down from the Father of lights: But than you must take heed lest that tares grow up in lieu of the good seed: If any shall think the work done, that is, being present in the Congregation to be a work meritorious, it proceeds from that old leaven of popery, and must be purged out. So often as God suffereth thee to appear, he giveth another talon, which being well used will further thine account, but otherwise increaseth thy condemnation: Think that which thou hearest to be of the nature of a prophecy, which is never fulfilled but by thy practice. Be not like he blinded horse that goeth always in the same compass. 
2. Tim. 3 7.  It is good to be ever learning, but it is most dangerous to be never able to come to the knowledge of the truth; and if not to the knowledge, then much less to the practice of it: Though custom in sinning takes away the sense of sin, yet let not our ill doing of good have the same bad effect: Cursed will he be that doth the work of the Lord negligently; and a surfeit by the abuse of God's blessings must needs be mortal. The continual sound of the Word hath been like the Catadupes of Nilus, to make us deaf, And the frequent us● of it hath rebated the edge of our affection; so that we do not hearken unto the Lord, though the Lord hath been pleased to hearken unto us: As yet the Lord hath been slow to anger, and plenteous in mercy, 
Mal. 3.16.  not rewarding us according to our iniquities; 
Psal. 103.  For a long time we have enjoyed this freedom to come and appear before God: The Word hath continued as long as man liveth; the years of the Gospel have been threescore years and ten, and if those years be made up fourscore, we must wonder at the Lords mercy. Now is the acceptable time and the day of salvation: So long as we have this blessing to approach into his presence, there is hope of pardon and reconciliation; 
Esther 7 8. & 6.13.  but if once our faces be covered (as haman's was) that we may not appear before the King of Kings, we may fear that prediction of Zeresh will be fulfilled in us, 
Ne amplius faciem regis videret: ut sicbat apud Persas ris qui à gratiâ regis exciderant. jun.  We shall not prevail, but shall surely fall into woe and misery. It is true that God sometimes denieth this liberty unto his beloved children (as here unto David) that they cannot join with the assembly; but then they are uncessant in their prayers to be restored and enlarged, and their hearts are the more inflamed with the love of God, and they learn more highly to prise those blessings which before were offered unto them; As the Church refused to open unto Christ when he knocked, 
Cant 5.6.  but after he had withdrawn himself she sought him with all diligence. And thus God prepares a table for us in the wilderness, and relieves us in our greatest necessity: We may see what assurance David had in saying, When shall I come? he doth not say, I shall never come, but believeth there will be a time of comfort, 
Psal. 27.4.  when he shall inquire in the Temple. Nor is it without cause that he so much desireth to appear before God, having ever found his ear open unto his prayer: As for Saul, the Lord was angry with him, and would not answer him, neither by dreams, 
1. Sam. 28.5. & 23, 2, 4, 11, 12, & 30.8.  nor by Urim, nor by Prophets; but when soever David inquired of the Lord, he received a gracious answer; which made him say, How amiable are thy tabernacles? Blessed are they that dwell in thy house, 
Psal. 84.  for a day in thy courts is better than a thousand; and he was glad when they said unto him, 
& 122.1.  Let us go into the house of the Lord: yea in his greatest agony after he had lain all night upon the earth, and his head both was and seemed to be as a fountain of tears, even then, in the beginning of comfort he went into the house of the Lord and worshipped before he would eat any bread: 
2. Sam. 12.20.  And now when he fled from his son, he thought it the best testimony of God's love that he might come and appear before him; 
2. Sam. 15.25.  If I find favour in the eyes of the Lord, he will bring me again, and show me both the Ark and his habitation. And although he were prohibited from building of the material Temple, yet had he dedicated his body, being the Temple of the holy Spirit, 
1. Cor. 6.19.  unto the service of God: And he erected a Church in his house, wherein all the vessels were holy, 
Rom. 16.5.  for none that wrought deceit might dwell therein; 
Psal. 101.7.  and there also God was honoured. And lastly he set up a Basilica (a building well beseeming such a King) when he, and all the house of Israel did bring the Ark into Zion, which was an assurance of God's presence among the people: Wherefore let the same mind be in you 
Philip. 2.5.  which was in David and in Christ himself, 
Psal. 16.8.  who foresaw the Lord always before his face. 
Act. 2.25.  Let thy closet be as an Oratory, and therein do thou appear before thy Father, who seethe in secret, and will reward thee openly. 
Mat. 6.6.  Let thine house be like a Church, wherein thou and thine daily and duly in the day may serve the Lord; and not like those Chapels in great buildings which are rooms of greatest necessity, but of least use.   

VERSE III. My tears have been my meat day and night, while they continually say unto me, Where is thy God?  
BEfore he thirsted for the living God; and now he saith, That his tears were his meat: So that until such time as his soul shall be filled with heavenly comfort, he doth continue mourning. My tears have been my meat: Whereby we may understand the greatness of his sorrow, which held him from taking his bodily sustenance: My heart is smitten, so that I forget to eat my bread. 
Psal 102.4.  And we know that in the time of grief, the Elders of his house could not persuade him to eat meat with them; 
2. Sam. 12.17.  
Haec itaque sibi recordata est, Postquam satigata ●uerat lacrymaudo. Sc. Niobe. Homer: Il. 24.  whereas the chief mourner in outward sorrow desired meat: Or else, his tears were his meat, that is, he received the same strength and comfort by his tears, that others did by eating. He was fed with the bread of tears, 
Psal. 80.5.  & had tears given him to drink in great measure: And he had tears for his meat, they were his whole repast, so that no part of his food was wanting in them; and that not only in the day, when others use to eat, 
Psal. 102.9.  and when he himself did mingle his drink with weeping, but his tears were his meat both day and night. As Christ said to his Disciples, I have meat to eat that ye know not of; 
john 4.32  so may every good Christian say, I have meat to eat that the world know not of: He findeth great comfort by the tears he sheds, which are the best evidence of God's favour and love unto him. For as it appeared that Elijah his sacrifice was accepted by the fire that fell, 
1. King. 18.38.  so it is evident that our sacrifice is accepted by this water that falleth down.  
Man is borne unto trouble, as the sparks fly upward: The crying of the child after birth, is but the beginning of sorrows: Naturally we are inclined to remorse in ourselves, 
Mollissima corda, humano generi. etc. juvenal.  and compassion towards others. And there be many that have not power to retain their tears; 
Excidunt etiam retinentibus lacrymae. Senec. Act. 22.28.  but as the chief Captain said, that he was not free borne, but with a great sum he obtained his freedom: So we by our birth, are not able to shed such tears as David did, but with many prayers we obtain this freedom, that we can mourn before the Lord. It is a sign of life in the child if it cries; and it is a blessed testimony, that we are borne again, and have the life of grace in us, when we cry unto the Lord, and do humble ourselves in weeping and lamentation. Tears do accompany any vehement commotion, 
Lacrymae omnis fere gravioris commotionis come tes Causable.  and perturbation of mind: True it is, that any vain and unworthy occasion doth produce tears sooner than godly sorrow, which alone deserves them: If we knew rightly how to bestow them, 
Nulli parcendum est rei magis quam huic cuius tam frequens usus est. Sen.  we would not lavish them so fond as we do. In ourselves we are as withered branches, having no sap nor moisture, but from the root Christ jesus: The manifold troubles and miseries of this life do make us to be obdurate; 
Quantum est Helena quod lacrymat malum. Sen. in Tro.  and our hearts thereby come to be harder than stones, which give against the weather. As Moses did smite the rock twice, 
Num. 20.11. Lam. 2.18. Terque quaterque manu p●ctus percussit honestum. V●rgil.  and the water came out abundantly; so we must often strike our hearts, that tears may run down like a river day and night: And we must pray unto God, who turneth the flint into a fountain of waters, 
Psal. 114.8.  to take out our hearts of stone, and to give us hearts of flesh. He it is that raiseth the springs from the depth of the earth, 
Psal. 104.10.  and causeth them to run among the hills; that worketh in us a broken heart, and maketh the eye to run down with rivers of water: 
Lam. 3.48.  Wherefore as Achsah having received a South-land of Caleb her father, 
Iosh. 15.19.  did sue unto him to give her also springs of water, and he gave her the upper springs, and the neither springs; so we should pray unto our father, to give us the upper, and the neither springs; even an heart bleeding for our sins, 
Lam. 3.49.  and an eye trickling down with tears of repentance: yea we should resolve not to give rest unto our eyes, nor slumber unto our eyelids, until that we have mourned for our transgressions: And although those jews were accursed of God and themselves, being bound neither to eat nor drink till they had killed Paul; 
Act. 23. v. 12.  yet we shall be blessed, yea thrice blessed shall we be, if we bind ourselves neither to eat nor drink, until we have fervently sued for this meat, which was David's diet, most comfortable to the soul: And as Adam in the sweat of his face was to eat his bread, so we by our importunate and effectual prayer, should seek for this food of our souls, which may be compared unto Manna, that came down from heaven, 
Exod. 16.14.  and it is God that giveth this unto us; that came with the dew of the night, and this we receive with those tears which we shed; that ceased when they came to Canaan, 
Iosh. 5.12.  and this shall cease when we come to the heavenly Canaan, 
Revel. 21.4.  for than shall all tears be wiped from our eyes. Lastly, as there was a golden pot of Manna kept in remembrance thereof; so there is a bottle of our tears, 
Psal. 56.8.  which God keepeth in remembrance thereof: And that of itself may be the most powerful argument to make us distil some tears, because they are not as water spilt on the ground which cannot be gathered up again, but God hath provided a flagon to put them in. Also we may consider the necessity of them, 
Nec non etiam precor lympham. Quoniam sine aqua omnis arida ac misera agricultura. Varro.  that as the labour of the husbandman is vain and fruitless, without a plentiful rain to water the ridges thereof abundantly; so other actions will be of small purport, without these heavenly showers to refresh us when we are weary: 
Gen. 43.30.  Wherefore, as joseph sought where to weep, and he entered into his Chamber and wept there; so let us seek some retired place, 
jer. 13.17. Nemo sibi tristis est. Sen.  that our souls may weep in secret, as jeremiah did: Worldly sorrow desireth to be manifest, and appear unto men; but this godly sorrow is hidden from the eyes of men; 
Siquis adest iussae prosi●unt lacrymae Martial.  none but our heavenly father seethe it. And these our tears must not be like the morning cloud, or the early dew; 
Hos. 13.3.  but as the former and the latter rain: they must begin in our first conversion, and they must continue so long as we continue, ever running down plenteously like Aaron's ointment, 
Psal 133.  which went down from his head to the skirts of his garments; so we should wish our head to be a fountain of tears, 
jer. 9.1. Cur non ocul●s plures ●●bis na●●● 〈◊〉. Sen. in T●●b. Cum●us fire. didedert●n ●●um du●taxat diem. Senec.  and that we had many eyes, that we might sufficiently bewail our iniquities: And that not only for a day (which was the time set apart for sorrow) but until our eyes do fail with tears, weeping until we have no more power to weep. 
Lam. 2.11.  
1. Sam. 30.4.  It is said of David, that he lift up his voice and wept: So we, when we weep must lift up our voice and our hearts also, unto the Lord in prayer; that so the tears which we pour out, may be as a drink-offering, acceptable before him. And though by reason of our tears we be not able to speak unto the Lord, yet as Perseus wrought compassion in the people by his tears which stopped the passage of his speech; 
Sed aliquo●ies dic●re incipientem cum lacrumae praepea●●●ent. Liv●.  so will the Lord have pity upon us, when through the greatness of our sorrow we are not able to speak unto him: 
Vocisque repens singulens apertum inercepit iter. ● at.  yea, than we cry unto him with best success, when we seem to be overwhelmed with our sighs and tears, that we cannot distinctly utter our complaints before him: Then also the spirit helpeth our infirmities; for we know not what we should pray for, 
Rom 8.26.  as we ought, but the spirit itself maketh intercession for us, with groan which cannot be expressed. 
Omnia jugentium officia solerter finxit, sed lacrumae procedere nolucrunt Apul. Lacryma● non sponte cadentes eff●dit, gem●tasque expressque pecto●e laeto. Lucan.  Other gestures of sorrow may be acted, but tears are not so easily forced; and though they sometime be drawn out to make some appearance of outward grief, yet in godly sorrow, we know, they be always sincere and just; wherein they do as much excel the other, as orien pearl do common glass: But let us think them to be serious & without guile; yet how superfluous are they for the most part, as one spoke of a sorry Comedian, 
Rhodophili comaedia, adeo infulsa est, ut misericordiam potius quam risum excitet. Ill. Scal. Quanto risu pro●equenda sunt quae nobis lacrimas educunt. Sen. Quae causa ind●gna serenos faedavit vul●●s. Virgil.  that he did stir up compassion rather than mirth: So we may affirm the contrary, That the tears of many deserve thus to be reproved rather than to be pitied: And unto others that are more passionate and dolorous, yet not squaring their sorrow according to the rule of the Word, we may speak as Paul did, What mean you to weep and to break mine heart? 
Acts 22.13.  as having a fellow-feeling of their weakness, who for want of comfort and courage, are weighed down under the burden of any calamity. We should not be ignorant of the devices of that wicked one, who seeketh to deal by us, as Cyrus did by those whom he besieged; 
Herodot. li. 1.  he divided the great river into divers currents, by the which he passed over and subdued Babylon: So our Enemy hopeth for victory by turning that stream of our tears, which ought to be for our sins, into new passages. If we have any loss, we lament with unfeigned tears: In the death of children we refuse to be comforted because they are not: In the departure of our friends, we mourn as those that have no hope: yea though we part but for a time we strive who should exceed in weeping: whereas it would be our wisdom to keep this river of tears within the proper bounds, that it may not exceed the limits (as jordan doth in time of harvest) and thereby hinder us from reaping our b●st benefit. Canst thou mourn at some doleful story? yea it may be at some slanderous and malicious fiction, 
Invida cur in me stimulasti musa Maronem? Auson. Quoth commentus est in odium Cartha ganiensium. Fo●. Scal.  as that of Dido killing herself? And canst thou not mourn for thy sins both desperate and presumptuous, whereby thou hast laboured to destroy thine own soul? 
Quod puduislet ipsum histrionis incommodis & affection bu●●isericordem videri, etc. A ●an.  As that cruel King arose, and went from a Tragedy confounded with shame and sorrow, that he should seem to be touched with remorse at the false semblance of an Actor, and yet be without any commiseration towards his own subjects: So we may abhor ourselves that we can dissolve into tears upon some frivolous occasion, and yet be without any contrition when it is most needful. Christ saith, 
Mat 20.15.  Is thine eye evil because I am good? What eye so evil and so full of malice, as that which is an enemy to the soul? Wilt not thou mourn because God is gracious in giving his blessings? in forgiving thy sins? Rather let the bounty and long sufferance of God lead thee to repentance. 
Strangulat inclusus d● lor atque ●or, aestuat●ntus Ovid.  Do we find such enlargement and quiet by those common tears we let fall, when we are surcharged and ready to break for want of vent? 
Fletus aerumnas levat, Sen.  then how great consolation may we find by our godly sorrow, when we are as good grapes trodden in the winepress, and do yield that precious liquor whereby the heart is cheered? 
Est quaedam delendi volup●●s prae ertimsi in amici sinu defleas. Plin. jun. Magis exurunt quos secretae lacerant curae. Sen in Agam.  Do we receive solace and release in the sympathy of a friend, unto whom we pour out our complaint, who pitieth us, & mingleth his tears with ours? then how shall we value these which we shed in the presence of the Almighty, 
Psal. 39.12.  who is not silent at our tears but speaks comfortably unto our souls? Who is not like our friend that bids us be warmed and filled, not being able to give us those things we want; But he doth warm our hearts with his blessings, and fill our souls with comfort; He hath delivered my soul from death, 
Psal. 116.8. & 30.5.  mine eyes from tears, and my feet from falling. Weep may endure for a night, 
 levis quaedam & moderata hum●ctatio terrae affundatur. Kecker.  and be like unto the dew, whereby a gentle moisture is spread upon the earth, but joy cometh in the morning: In the beginning of that great day, when the Sun of righteousness doth arise, 
Mala. 4. Isai. 25.8.  he will wipe away tears from off all faces. In the mean while during this disconsolate estate, we receive light and comfort by that daystar arising in our hearts, 
2. Pet. 1.19.  the glad tidings of the Gospel: So that as sorrowful we always rejoice. 
2. Cor. 6.10.  It is most just that tears should be our meat, when as the eyes did at first offend in desiring to eat the forbidden fruit, 
Gen. 3.6.  which seemed pleasant unto them, and to be desired for food: where we must observe the Lords gracious dealing with us, who hath taken out the sting out of our sorrow, & turned that into a blessing, which might justly have been a curse and a punishment: For as meat came out of the eater, so we receive comfort by our sorrow, which might have been as a lion to devour us; And as Paul provided for the excommunicate person, 
2. Cor. 2.7.  that he should not be swallowed up with overmuch heaviness; So the Lord in mercy receiveth us that deserve to be cast out of his presence, and giveth us this savoury meat, better than all the delicious fare in the world; for the which our souls do bless him both in life and death: As it was a testimony of josephs' love unto Benjamin, 
Gen. 43.34.  that his meal was five times as much as any of his brethren; so it is a most sure pledge of God his love when he giveth us a large portion of this heavenly meat. It was a great honour unto Mephibosheth to eat continually at King David's table, 
2. Sam. 9.13.  but it is much more honourable unto us, to eat the same spiritual meat, and to drink the same spiritual drink which David did. Then let us covet this heavenly gift; and as the Disciples said, Lord evermore give us this bread; so let us say, 
john. 6.  Lord evermore give us this meat, that we may live for ever. 
Non in sacris tantum, sed etiam in penore tangendo observauêre veteres. Turneb. Mar. 7.3, 4.  It was the tradition of the Elders to wash diligently before they did eat, And Christ blamed the Pharisees for their superstition therein, who made clean the outside, but within were full of wickedness. But this meat doth cleanse that which is within, and the outside is clean also. Hereby we ourselves are cleansed, and all things are clean unto us: We have right unto the creatures to sustain our bodies; and this meat is a preparative unto that spiritual meat: By the tears which we shed in our examination, we become in some measure worthy receivers of that food of our souls.  
I may produce some examples of those that have mourned, that we being compassed about with so great a cloud of witnesses, may likewise break into a shower of tears. And first, behold how our blessed Saviour loved Lazarus, 
john 11.35.  weeping for him being dead: And hast thou no love to thine own soul? Canst thou not weep for thyself, being dead in sin? Did he weep, 
Luk. 19 41.  foreseeing the destruction of jerusalem? And canst not thou mourn to foresee, yea to behold before thine eyes, the miserable estate of God's people? Doth not the blood of the Saints, and servants of God that is shed move thee to shed some tears? Shall Mary Magdalen weep enough to make a bath for Christ's feet? And wilt not thou weep that thine own soul may be washed and cleansed? Did Peter weep bitterly? And dost thou delude thyself as Agag did, 
1. Sam 15.32.  thinking the bitterness of death to be passed without the bitterness of sorrow? And what shall I more say? For the time would fail me to tell of job, 
job 16.20. Act. 20.19. 2. Cor. 2.4.  whose eye poured forth tears unto God; of Paul, who wept with many tears; of jeremiah his Lamentation, and of the rest of the Prophets: Only look upon David, who, were it not for the disparagement, 
Sic parvis, etc.  may be compared to Heraclitus, 
Et ipse inter deplorandos erat Senec.  ever weeping: But the one was to be pitied for weakness, the other to be imitated for holiness. His eyes were consumed because of grief; 
Psal. 6.7. & 32.10.  His life was spent with grief; He mourned because of the oppression of the enemy, 
& 43.2. & 88 ●. & 55 ●.  and by reason of his affliction; 
& 119.136. & 38 6. & 6.6.  He mourned in his complaint, and rivers of waters ran down his eyes because they kept not thy Law; He went mourning all the day long, and all the night he made his bed to swim; His tears were his meat both day and night: Let this move us to weep with him that wept so much; 
Rom. 12.15.  knowing, 
Psal. 6.8.  that God heareth the voice of our weeping. Thereby we cast aside every weight both of sin and sorrow; And our eyes being throughly washed by the tears of repentance, we come to see those things which the ear hath not heard, nor is the tongue able to utter: 
Psal. 126.5.  And at last after this wet seed time, we reap in joy. Now let us behold the doubtful estate of those whose hearts are hard as the Adamant, being yet in the bond of iniquity; who think that this expression of sorrow doth arise out of an effeminate tenderness. But we may say of laughter, it is mad; 
Eccles. 2.2.  The mirth and jollity of the wicked, being like the laughter of a mad man, for the which all his friends do grieve. Such being in subjection to the Prince of the air, 
Neque solum linguam nutusque servitu●e constringeret, sed etiam oculis à naturâ tributam libertatem eriperet. Aelian.  he dealeth with them, as that tyrant did, who having interdicted private conference, and discontented gestures, and hearing of some that wept & mourned, he sought to forbid that also, lest thereby some conspiracy might begin against him. So Satan fearing lest that by the tears of contrition they should cast off his heavy yoke, and not suffer sin to reign in their mortal bodies, his chief practice is to keep them from godly sorrow: And therefore he dealeth with them as the Fox doth by the Goose, which he taketh by the neck and so hindereth from crying out; He stoppeth our complaint, and prevents our crying unto the Lord; Like a thief he climbeth up and entereth in at the windows of this our earthly house, and robbeth us of all grace and comfort. He keepeth the eyes for his own passage, making them instruments of wickedness, and brethren in cruelty: Whereas if they were like the pool of Heshbon, full of this holy water, he should not be admitted thereby. 
Heb. 12.17.  If Esau found no place of repentance though he sought it carefully with tears, what can we think of those that come short of him, who (as we may fear) came short of heaven? Where it is said, that in place of torment, 
Mat. 8.12. Sum Nilus, sumque Aetna simul. Sanaz.  There shall be weeping; the punishment is most just for them that never mourned in the time of their life. The light of the body is the eye; 
Luke 1●. 34.  The light of the soul are the tears in the eye: And as One, 
Gallum Terrinium, captum repentè oc●●is & ob ad media mori destinantem. Sueton.  who had lost the sight of his eyes did resolve to famish his body; so they that want these tears do seek to overthrow the good estate of their souls, not having this heavenly nourishment which David had, Whose tears were his meat day and night.   

VERSE III. While they continually say unto me, Where is thy God?  
AS the friends of job, that came to mourn with him, did sit down by him, and none spoke a word, for they saw that his grief was very great; 
job 2.13.  So likewise if we that pass by the way will enter into the house of mourning, and consider and behold the greatness of David's sorrow, we shall be dumb with silence, and our sorrow also will be stirred: And yet these his enemies having no regard do persecute him whom the Lord had smitten; as if the corection of the Almighty were too merciful, they are enraged with bitter malice against him. It was not one, or some few, but many of them that spoke thus unto him: Nor did the storm suddenly blow over, but they persevered in this their fury; And having singled him out, they give him no time to recover strength, but make him to be the only mark at whom they shoot their arrows, 
Psal. 64.3.  even bitter words. And this they did not in the time of prosperity, but in his greatest necessity, 
& 71.11.  when (as they thought) God had forsaken him, and there was none to deliver him; 
2. Sam. 16 9  then these dead dogs cursed the King: They do not upbraid him with any outward loss, for they knew how lightly he esteemed all earthly things; but having travailed with iniquity, 
Psal. 7. 1●  and conceived mischief, they bring forth falsehood, and say, Where is thy God? As all the city cried out, when the Ark of God was taken, And the wife of Phinehas about the time of her death named the child Ichabod, 
●. S●m. 4. verse 1●. 2●.  that is, Where is the glory? which was then departed from Israel: So these his enemies, thinking to make his sorrow to be deadly and desperate, do say unto him, Where is thy God? in whom thou hast heretofore gloried, as if thou hadst some peculiar right and interest in him: 
Numb. 16.3.  whereas all the congregation are holy, every one of them; and the Lord is among them: He hath been and ever will be a God of mercy unto us; And because the cry of that innocent blood, which thou hast shed, is come up before him, He will arise and show himself a God of vengeance in punishing thy sins: So that thou art taken to thy mischief, thou bloody man, and thou man of Belial; 
job. 4.8. & 8. 2●.  Having ploughed iniquity, and sown wickedness, thou must reap the same; for God will not help the evil doers: Yea rather than thy sins shall go unpunished, thine own son shall lift up himself against thee. Thus did he bear in his bosom the reproach of all the mighty people: Before this, 
Psal. 89.50.  he was checked for the pride and naughtiness of his heart, and that by a brother, which should rather have been a comfort unto him: He was scornfully used, and counted as a servant that had broke away from his Master, where he formerly deserved kindness. He was cursed with a grievous curse by Shimei, who threw stones at him that in disgrace was called The Stone, as if all his credit came by hitting Goliath; and cast dust at him, thereby telling him, that God had raised him out of the dust, but now he had provoked the Lord. He whose tongue was his glory, who made so many divine hymns in praise of God, yet was he a proverb to the wicked, and the song of the drunkards. 
Psal. 69.11, 12.  And what could be more grievous unto him, than to be reproached for that faith and confidence which he reposed in the Almighty? as if his former profession were nothing but hypocrisy: Also the measure of his grief was the fuller, because he saw that this their calumny, and words of hatred, did reflect upon God himself, as if he should forsake those that put their trust in him: And therefore he mourned because they violently ran upon their own destruction, 
Psal. 1●9. 13●  in sinning against the laws of God. And such is our condition, that when God hath gathered us under his wings, whosoever doth seek to hurt us, they strike at God himself; and in our persecution he also is persecuted. Neither did they wound him with their tongues only, which they thought to be their own, 
Psal. 140.3.  having adders poison under their lips, whereby being stung, he lifted up his eyes unto the Lord; But also by their disdainful carriage they vexed his righteous soul from day to day; 
Psal. 109.26. Isai. 59 9 A tergo qu●m nulla ciconia ●●●it. Persius. Vel co● mo●● vel digiti in ●●a●iorie. C●●●bon.  It being usual to shake the head and to put forth the finger in disgrace. Look how it was in the days of David, so it is now, and so it will be unto the coming of the Son of man: If a good man be in affliction and sickness (God chastising every son whom he receiveth) some there be that will say, 
Psal. 3.2.  There is no help for him in God; thinking that bodily diseases are always a sign of God's wrath: If he fall into any offence, through infirmity, (for who is he that sinneth not?) they, 
1. Cor. 13.  being uncharitable, will rejoice in his iniquity. As when David wept and made sackcloth his garment, it was to his reproach; 
Psal. ●9. 10.  so the least spot upon the garment of those that mourn before the Lord, shall be made to appear for their disgrace: Yea, though they walk wisely and circumspectly, yet there be some that perversely will make that which is strait, to be crooked. When David, in an holy zeal and heavenly joy, did dance before the Lord, yet even for that, Michal, the wife in his bosom did despise him in heart. Many that be now in the same bosom of the Church, and hope hereafter to be in the same bosom of Abraham, will speak contemptuously of those that desire to have a good conscience in all things, 
Heb. 12. ●8.  and are willing to live honestly. With the tongue bless we God, even the Father, 
jam. 3.9.  and therewith curse we men, which are made after the similitude of God: So those men will speak to the praise of God, that they may be reputed the children of the most High; and yet will vilify such as they in scorn, and the Scripture in honour call Brethren, who labour to repair that image which was defaced by the fall of Adam, and do give unto the Lord that which is the Lords: But envy hath ever been like unto fire, which ascendeth unto that which is highest. David, 
Invidiam tanquam ignem summa pet●re Livi.  whom God exalted to be head of the people, had many enemies; And the men of this world, do hate those whom God hath chosen out of the world; unto whom he will give a crown of life: Yet their own consciences do tell them, that they are more righteous than themselves. Wherefore those servants that shall thus smite their fellow-servants (for many 
Mat. 24.49.  stripes are more tolerable than evil words) their Lord shall come in a day when they look not for him, 
Q●i mortem ac ver●era tole●●biliora c●● a● quam 〈◊〉 ●●●●osa verba. Sense,  and appoint them their portion with the hypocrites. As for ourselves, 
〈◊〉 2.20.  if we suffer for doing well, and take it patiently, it is acceptable with God: And hereunto were we called, because Christ also suffered for us; who when he was reviled, reviled not again: Let us consider him that endured such contradiction of sinners, 
Heb. 12 3.  lest we be wearied, and faint in our minds. Ye know how the whole band of Soldiers mocked him, saying, Hail King of the jews; And they that passed by reviled him, saying, If thou be the Son of God, come down from the cross: Yea the chief Priests like whited walls, contrary to the law, spoke evil of the Ruler of the people, of the Lords Christ, of that high Priest that offered up himself for us: He trusted in the Lord, let him deliver him if he will have him: And the thiefs themselves, to make the cause of their suffering to be more just, thought they could not spend their last breath better than by casting the same in his teeth. All which reproaches were but as so many variations of that which was here spoken to David, Where is thy God? True it is, that our blessed Saviour did seem to be forsaken of God for a time, that we might for ever enjoy the presence of the Almighty. If we love him, both He, and the Father will come unto us, 
Mat. 28 20. john 14.  and make their abode with us, even the Spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him: But ye know him, for he dwelleth with you and shall be in you. How then can wicked men object, Where is thy God? seeing he is graciously present with us at all times, and nearest unto us in any trouble; as he hath promised to be with us in fire and water, 
In gravescente rerum adversarum mole●ta frangitur piorum animus, ut etiam ipsi dicant sibi, etc. Flami●.  and the greatest danger: Yet we ourselves in the time of affliction, through weakness & want of faith, may think that we are cast out of his sight, not clearly discerning his love towards us: But as jacob, when he awaked out of his sleep, said, Surely the Lord is in this place and I knew it not; 
Gen. 28.16.  so when the Lord doth raise us from our deadness and heaviness of spirit, we then find that he was present with us in our disconsolate estate, disposing all things for our future good: And therefore we may answer them as David doth, 
Psal. 115.3.4.  Our God is in the heavens, he hath done whatsoever he pleased; Their idols are silver and gold, the work of men's hands. Such are the idols of all those that serve Mammon, who keep their gold and silver safe, as being their only gods that must defend them: 
Gen. 31.34.  But as Laban sought for his gods and could not find them, so they may hope for comfort, and not find it: And then we may say unto them, Where are thy gods? We know that no man can see God and live; The people said unto Moses, 
Exod. 23.20. & 20.19.  Let not God speak with us lest we die: Gideon and Manoah feared death, having seen an Angel: And the soldiers themselves, 
Mat. 28.  became as dead men when the Angel of the Lord descended. And yet such is the perverse corruption of man's nature, that they neglect the worship of God the Creator of all things, and do bow down to such Gods as they see with their eyes: The Israelites having formerly seen the Egyptians worship Apis (which is the same with Osiris) in the likeness of an ox, 
Sandys.  they forgot God their Saviour, and began with a calf, saying, These be thy gods, 
Num. 32.4.  O Israel; which in a short time would have multiplied into many gods. The love and reverence which little children bear to their babies, are evident seeds of Idolatry: 
Moulin. in buckler. Imagines & statuae deorum n●hil aliud sunt quam grandes pup●e.  and the Images of the gods are nothing else, but babies come to the full growth: Such as have blotted out that second commandment may justly fear that God will take away their part out of the book of life.  
If in the time of affliction, when God punisheth us for our offences, it be a great addition to our misery, the harsh censures and malignant speeches of wicked men; Then it is our best wisdom so to walk with God, that he may be unto us a sun, and a shield, bringing all good, and defending from all evil; And as Enoch pleasing God, 
Heb. 11.5.  was translated that he should not see death; which is the wages of sin; So if we be in all things obedient unto God's Word, he will take us into his favour, and we shall be delivered from unreasonable men, 
Rom. 3.13.  whose throat is an open sepulchre: Wherefore as the lamp went not out, in the Temple, before the Lord called Samuel; 
1. Sam. 3.3.  so the light both of good works and also of joy, should ever ascend, until God call us unto himself: That others beholding the same may be ashamed that they have falsely accused our good conversation; and may be stirred up to glorify God. 
1. Pet. 3.13.  For who is he that will harm you, if ye be followers of that which is good? Also our own guilt doth set an edge upon the reproaches of wicked men, and make them to be like a sword in our bones; Whereas if we were innocent, we should like the daughter of Eli, neither answer, nor yet regard what is spoken unto us: Bitter invectives being contemned do vanish away, but by anger we confess them to be true: 
S●reta exoleseunt; si irascar agnita vid●ntu●. Tacit.  Wherefore that we may be compassed about with that brazen wall of a good conscience, and secured from the censures of uncharitable men; as Mithridate is made of the viper, so let us make that to be our Antidote, which is here spoken by those that had sharpened their tongue like a serpent; 
Psal. 140 3  judging ourselves, that we may not be condemned by them. In the time of prosperity let this be ever sounding in thine ears, Where is thy God? And thou shalt be kept from wrath and misery, when they do wound thine heart, while they continually say unto thee, Where is thy God? Had Eve thought upon these words, they would have been an ornament of grace unto her head, and chains about her neck: She would not have believed the father of lies before the God of truth; but for want thereof she miscarried, by eating that forbidden fruit, for which her soul longed. Had David thought upon these words, being on the roof of his house, he would have said, as he did at another time, The heavens declare the glory of God, and the firmament showeth his handiwork: Then would he not have defiled himself with her that was purified from her uncleanness; Neither should these his enemies have said unto him, Where is thy God? And although this affliction be grievous for the present, yet we receive many benefits thereby; which may be sufficient to deter an evil speaker from that outrage. Thereby we are put in mind to examine ourselves, and to humble our souls for our former sins. We know they could not speak thus without God's permission; We hope that the Lord will requite good for their cursing; We mourn before him, we duly consider his dealing with us, and fervently pray to be set at liberty: as David when they spoke thus unto him, he had tears for his meat, he remembered these things and he poured out his soul in him.   

VERSE FOUR When I remember these things, I pour out my soul in me.  
FOrmerly he poured out his tears, and now he poureth out his soul: For as the body without the spirit is dead; so our tears without the soul are dead also. We know that young Ptolemy being in Caesar's custody he wept before him; 
Regius animus disciplinis failacis●imi● cruditus. Hirt.  But when he was dismissed he warred against him: So there be too many, that while they be under the rod of correction do lament greatly, feeling present anguish, and fearing future torment: But being set at liberty, they return to their pollutions: which showeth plainly, that though they shed many tears, they did not with holy David pour out their souls: He remembered the reproach of the wicked; for how could he forget that which was so often objected against him? and this made his soul melt for heaviness, 
Psal. 119.28. job 30.16.  and be poured out upon him (as job speaketh:) He remembered his happy estate, which compared with the misery now suffered, did augment his sorrow, 
Lam. 2.19.  and made him pour out his heart like water before the face of the Lord (as jeremiah doth counsel:) And he hoped to be restored unto his former joy, and to find comfort by prayer; and therefore he poured out his soul before the Lord (as Hannah practised. 
1. Sam. 1.15. ) And he was enlarged by trusting in God's mercies: He received a twofold benefit by considering the days of old, the years of ancient times: The one was to sustain him in his trouble, 
Psal. 77.5.10.  by remembering the years of the right hand of the most High, who had dealt bountifully with him: 
Heb. 11.21:  And as jacob worshipped leaning upon the top of his staff; So he in this weak estate did repose himself upon the grace and favour of the Almighty. The other was to makebate sins to be as detestable unto him as they were abominable before God, by calling to mind how gracious the Lord had been towards him, how unworthily he had requited the Lords goodness, and how great blessings he had lost by the sins he committed: For I had gone with the multitude, even with all the house of Israel, being of one heart, and of one mind: But now I am constrained to flee with my household, with strangers and exiles: I went with them to the house of God; But now I go from the house of God: Nor dare I suffer Zadok, who should be a Seer, to carry the Ark, which ought to abide in the city, with me in this my private condition, lest that anger of the Lord which smote Uzzah, be kindled against me also: I went with the voice of joy and praise, playing upon all manner of instruments, with shouting, and with the sound of the trumpet; blessing the people in the name of the Lord: But now we weep and have our heads covered: I went with a multitude that kept holiday: unto whom I gave bread, flesh and wine; Yea I danced before the Lord, and offered burnt offerings & peace offerings: But now I may fear that I am appointed as a sheep for the slaughter, and that the Lord will have no delight in me. In this disconsolate estate he flies unto God by prayer: And as he poured out his complaint before the Lord when he was pursued by Saul, 
Psal. 142.2.  and was delivered; so now he poured out his soul, and thereby became more impregnable, than he should ●ave been by abiding in the strong hold of Zion. Having found such safety therein, he commends the use thereof unto others: Trust in him at all times ye people; 
P●●l. ●1. 8.  Pour out your heart before him; God is a refuge for us. In the time of trouble we must renounce all strength and worthiness of our own, and then God will have mercy upon us: We must empty ourselves, that so we may be filled with heavenly comfort. How glorious things are spoken of Prayer in the holy Scripture? Moses would not let God alone until he had quenched that wrath which waxed hot against the Israelites: 
Exod. 3●. 10.  jacob would not ●et Him go, 
Gen 32 28.  until he had obtained a blessing, and was ●●●refore called Isra●l. It is ●●ported of Archimedes, ●hat he vainly presumed by ●is art, he could move the whole earth if he might have been lifted up from it: But we know assuredly, that righteous Elijah being cast down upon the earth, 
1. King. 18. 4●  did move the heavens themselves: 
jam. 5 7.  he prayed earnestly that it might not rain: He prayed again, and the heaven gave rain. So that prayer may be compared to the ladder which jacob saw in his dream; 
Gen. 28.12.  It was set upon the earth, and the top of it reached to heaven; and behold the Angels ascending and descending on it. By prayer, men (made a little lower than the Angels) do ascend, and the Angels do descend for our protection, to pitch their tents about us: As jonathan climbed up the sharp rock and subdued his enemies; 
1. Sam. 14.13.  So by prayer we overcome principalities, and powers, and spiritual wickedness in high places. But then we must take heed to observe the manner here prescribed, which is, to pour out the soul, to confess all our sins, to purge out the old leaven: We cannot think to possess our vessels in holiness, 
1. Thes. 4.4.  if we suffer any dregs of uncleanness to remain in them. And as the scent & taste of the first liquor will continue a long time in a vessel after it be emptied; 
Quo semel est imbuta ●●cens servab ●odorem Testa diu.  So though we have sincerely repent of all our sins, yet that original corruption remaining will make us cry unto the Lord to deliver us from this body of death: But such as are indulgent to themselves may fear that their presumptuous sins will get the victory over them: Wherefore as it is more commodious in the first making and digging of a garden, to have it once well weeded (when the bad roots may be taken out) than many times afterward; So if thou wouldst be like that paradise wherein God walked, like that garden into which Christ delighted to come, 
Cant. 5.1. & 6.2.  then search every corner of thine heart, in the time of humiliation, that there may not be any root bringing forth gall and wormwood: 
Deut. 29.18.  We know that the least child remaining in the house, doth hinder in giving state; And how can God take possession of thy body to be his Temple, when there is any sin reigning therein? If we sinne we have an Advocate with the Father: And as that client is like to speed ill in the trial, who giveth advantage to his adversary, in concealing the worst of his case from the Council; So he shall be confounded in the day of judgement, that hath sought to hide his sin. For Satan, thine accuser, will discover that which thou didst hope should have been for ever buried: Then learn of Him that thus humbled himself, to acknowledge all thy transgressions. He is a fool in worldly affairs, that poureth out all at once: But it is heavenly wisdom, in confession of sin, 
Pro. 29.11.  to pour out all at once, and not to keep it in until afterward: David saith, I pour out my soul in me. His prayer was sincere before God, and it was inward and hidden from the world: There was a time when he cried unto the Lord, 
Psal, 22.1.2.  Why art thou so fare from the words of my roaring? But now the greatness of his sorrow for his grievous sins, and the calamities waiting upon them, made him stand amazed, as not being able to speak. And doubtless there is great benefit in the use both of secret and open prayer: As Paul became all things to all men that he might win some; so we may use every kind that we may receive a gracious answer: Sometime to cry aloud, lifting up both heart and voice, to show our fervency and importunity; and it shall be opened unto us that knock. Sometime to show our reverence by a still voice, that God may therein reveal himself unto us. Sometime praying with the spirit and with understanding, speaking in the heart only, not daring to use our tongues to call upon his name, seeing we have dishonoured him thereby: 
H●miles preces in excelsa por●●gite. Boet.  And those our humble prayers will ascend into heaven. Though we shut both the door of our closet, and the door of our lips, when we pray, being wholly spiritual therein; our Father seethe in secret, and is well pleased with such a sacrifice. If we desire to make our tongue to be our glory therein; yet the sound of our words may be submissive, and rather a gentle noise than a voice: They that do thus, they speak softly, 
Qui Deum precantes susurrant, tacitè loquuntur, atque intus clamant.  but inwardly they cry aloud: Hannah when she prayed did move her lips, but her voice was not heard; yet she found such comfort that her countenance was no more sad.   

VERSE FOUR For I had gone with the multitude.  
HIs present misery is increased by comparing the same with his former comfortable estate, wherein he served the Lord: And the sorrow for the loss of his perfect freedom doth exceed the grief of worldly men in their crosses, as much as the gladness in his heart 
Psal. 4.  had formerly been more than the joy which they received by the increase of corn and wine. Outward benefits are deceitful and vain: Riches, and the like, may betake themselves to their wings, and fly away: But heavenly blessings are unchangeable, did not we by our disobedience stop the course of God's mercies, and cause his judgements and curses to fall upon us. Wherefore, when our destruction doth come from ourselves, when by our rebellion we shall pull down God's anger; 
Infelicissimun genus est infortunii fuisse felicem. Boet.  Then the remembrance of our former happiness is the greatest aggravation of our present wretchedness and woe.  
Also we may observe, that he was not satisfied with that good which he had formerly done, neither did he rest contented therein. But his chief desire was ever to continue in those holy exercises. From whence we receive this instruction, that we ought to forget those things which are behind, 
Phil. 3.13.  and reach forth unto those things which are before, pressing toward the mark: having set our hand to the plough, not to look back, nor to spare and favour ourselves, during the time of our pilgrimage. Such as desire to worship the Lord unto the end of their lives, and are constant unto death, they shall receive a crown of life, and an everlasting inheritance: But ungodly men that forsake their first love, like those foolish Galatians, bewitched by that evil spirit, and with Demas do embrace this present world, 
2. Tim. 4.10:  they shall undergo the fierce anger of the Almighty: And as jordan divided the tribes of Reuben and Gad from the rest of Israel, who, 
Num. 32.  alured with the fertility of the country, did set themselves down, and take up their habitation before they came to the land of promise; So there shall be a great gulf to separate the wicked (who like sluggards fold their arms together, as if they had wrought sufficiently) from those that abide in the place of blessedness.  
Whereas he speaketh of himself, that he had gone with the multitude, it will not be impertinent to consider his twofold regiment, Over the Priests, 
1. Cron. 15. verse 17. Rex Anius, ●ex idem hom●num P●aeb que sacerdos. Vittis, etc. Virg.  and the people; For at this time when he blessed the people, he had put on a linen Ephod over his kingly robe; Also his son Solomon succeeded him therein, who was called the Preacher. This was observed by many nations that their Kings were Priests: 
Gen. 14.18.  So Melchizedek was King of Salem, and Priest of the most high God. So was Numa the second King of the Romans, 
Livi. lib. 1.  and Augustus the second Emperor, who after the death of Lentulus, did take unto himself that dignity of being chief Pontifex, 
Pontificatum max●mum mortuo demum Lentulo suscepit. Suet  that thereby his authority might be made complete. 
Gratianus p●●mus Imperatorum Christianorum, dese●vit ab hoc m●●oru● in s●●t●●o, Causabon.  Which order continued until that Gratian did neglect that rite and custom observed by all those Christian Emperors before him: This hath been the use in this Land, since that intolerable yoke of servile subjection unto Rome hath been cast off, that our anointed Sovereign should be the chief head of the Church, and in all causes Ecclesiastical supreme governor. Now where much hath been given, there much will be required: Therefore that should be imprinted in their hearts, which was written upon Aaron's crown of fine gold, 
Exod. 19.30.  Holiness to the Lord; And as the head doth guide and conduct the body, so ought they that are most eminent to lead and direct such as are under them: that they may walk in this way which bringeth to life and salvation. We use to say, that the meanest officer would be known in his place, being unwilling to be abridged of the extent of his power: Then how should they that are raised to highest honour exercise their authority to reduce men to the service of God, as thinking to be their most royal prerogative so to do? Blessed are the people that be in such a case, yea blessed be the people whose God is the Lord: And great is the comfort that would be found by the serious performance hereof; when the chief ruler like a good shepherd, 
john 10 4.  doth go before his sheep, and they do follow him; then may he have this good testimony in the latter end, 
& 17.4, 12.  That in some measure he hath finished the work which was given him to do; and hath not willingly lost any of those that were given unto him: At which time he may pray as Nehemiah did, 
Nehem. 13.14.  Remember me O my God concerning this, and wipe not out my good deeds that I have done for the house of my God: Surely there is a fullness of joy, in the fullness of the assembly; when the voice of the congregation praising the Lord, like that noise of Charets which the Syrians heard, 
2. King. 7.6.  shall be able to put that enemy to flight which doth continually besiege us. Also therein is a most blessed resemblance between the Church militant and triumphant; for as God cometh with ten thousands of Saints, 
Deut. 33.2.  and hath ten thousand times ten thousand Angels to stand before him; 
Dan. 7.10.  So likewise many and great multitudes of his servants here upon earth do desire to appear in his presence: 
Luke 15.10.  And as the Angels rejoice over one sinner that repenteth, so the Saints do rejoice in this powerful means, whereby many sinners are converted.  
Also it will not be impertinent to consider how David was willing to join with the meanest of his subjects in the service of God; And would be base in his own sight, though in so doing he seemed vile unto others. Thus in the Kingdom of grace, 
Isai. 40.4.  every valley shall be exalted, and every mountain and hill shall be made low. Where truth and sincerity are, there is also a ready disposition to receive benefit by those of least account, yea and to do good unto them without respect of persons: Paul that was endued with such excellent gifts, yet as he desired to be brought on his way towards judea by 
2. Cor. 1.16.  the Corinthians; so in like manner he desired to be conducted towards that heavenly country (whereof judea was but a figure) by the Romans; where he writeth, 
Rom. 1.12.  For I long to see you, that I may be comforted together with you, by the mutual faith both of you and me.  
Whereas David makes mention of that singular consolation, which he found in this communion with the people, they that are most mighty and noble may from hence learn how to esteem of their poor brethren, for whom Christ died. Amongst barbarous nations there is most tyrannical usurpation of power; who think the vulgar unworthy to inhabit the same walls, 
Quod spiratis, quod vocem mittitis, quod formam hominum habetis indignantur. T. Livi. lib. 4.  to enjoy the same light, to breathe, to speak, to have the shapes of men: But as the brethren of Dives, and all others who seem to be gods upon earth, shall dye like men; So they which now seem to be as worms and no men, after death shall become glorious.  
Likewise we may take notice how worthy of blame they are, who do oppose themselves against the godly example of David, thwarting and contradicting his heavenly carriage by their unadvised practice of the contrary. Here he speaketh, that he went with the multitude, and they peremptorily affirm that they will not go because of the multitude. He who was a true Israelite, 
john 1.45.  in whom was no guile, knew right well, that they were not all Israel which were of Israel: 
Rom. 9.6.  But yet the duty itself being holy, and ordained as the royal means to make chose which were the seed of Abraham to become children; he was ready to join with them therein. Who have more need of the Physician than the sick? and to be called to repentance than sinners? Wherefore they offend that forbear assembling themselves together: And they also may justly be reproved, who think if they should go with the multitude, their name would lie hid in obscurity, and therefore out of vainglorious singularity, 
Ambitio magnis addita est virtutibus. Et eminendi fervour, & vinci dolens Cupido famae. Dom. Baudius. Act. 5.36.  they seek out many inventions, with Theudas boasting themselves to be some body. Thus do heretics and sectaries by jarring, war against the peaceable estate of the Church: But there was a curse pronounced against him that should attempt the building of jericho, 
Iosh. 6.26.  which was overthrown by joshuah; And there is no blessing due unto them, that again do lay the foundation of these confused Babel's, which have been razed and laid level by the Church's champions. That may be said of our times, which was once spoken of the Israelites, The wood devoured more people than the sword. 
2. Sam. 18.8.  We may praise God that we are delivered from the sword of persecution and of our enemies: But in the mean while, how many do lose themselves by intricate by-paths, thinking there be more ways than one to walk in; and thereby fall headlong into dangerous errors? It showeth the desolation of a country, when the King's way shall be forsaken, 
Isai. 33.8. judg. 5.6.  so that none do travail therein; And we may fear that it doth not prognosticate any happiness unto our Land, when this way of King David shall lie waste: For now men will go by themselves, but he went with the multitude.   

VERSE FOUR I went with them to the house of God.  
BEcause the greatest number do go in the broad way that leadeth to destruction, 
Mat. 7.13.  and we are forbidden to follow a multitude to do evil; 
Exod. 23.2.  therefore upon the first mention he presently addeth the place whither he went with them, which was, to the house of God. He was not occasioned thus to do in imitation of others which did the like; though it were to be wished that we had attained thus fare, that we would be followers together of him, 
Psal. 3.17.  and mark those which walk after this ensample: But as it is more blessed to give than to receive, 
Act. 20 35.  so it is a greater happiness to give this good example unto others, than to take it from them. Thus David shined as a Light in the world, 
Phil. 2.15.  that the people being illuminated by this pillar of fire, might come to the estate of blessedness. And thus we, 
 sidera contrarium mundo iter intendunt; ita sapiens Senec. Et qui exemplo aliis esse debetis, aliorum exemplo peccetis potius quam alii vestro recte sacitis. Livi. lib. 3.  if we desire to shine as the stars (whose motion is contrary to the world) we should labour to rectify others, rather than to be depraved with their vices: Though we fail of this holy ambition, or want means and ability to be as Leaders in this noble army, yet we may be drawn by the example of the multitude (which for the most part use to be very powerful) to join with the assembly in all heavenly duties: And not to do like unto those which stand convicted, because they will not go with the flock to hear the voice of the shepherd: Nor yet like those which discover their backwardness, by coming after the multitude to the house of God; Whereas it were more commendable to go with them, or before them. Such may fear to receive a curse in the end for their negligent sloth, 
Occupet extremum scabies. Horat.  rather than the blessing in the conclusion. In Carvans, which go unto the Temple at jerusalem, 
Sandys.  the hindermost are exposed unto the greatest danger of the freebooters: And in this passage to the house of God, they that are last may soon be surprised by the enemy, and hindered in their dull proceeding: Whereas if we were endued with the Spirit (like those Worthies which broke through the host of the Philistines, 
2. Sam. 23.  to draw water) we would overcome all impediments, that we may obtain the water of life: And as the chains did fall from the hands of Peter, so we should cast off all encumbrances wherewith our feet are bound, that we may run the ways of thy commandments: Yea than we would think God's house to be like Goshen, enlightened by his gracious countenance; And to be debarred from it, more grievous than all the plagues and judgements of Egypt. There the frogs came into the house and chamber of Pharaoh; 
Exod. 8.3.  And thou hast noisome lusts and unclean thoughts in thine heart, which should be the throne of the great King. They had thick darkness which might be felt, 
& 1●. 2●.  so that no man rose from his place: But thy gross darkness which hath overspread the whole man, is the more fearful, because thou hast no feeling thereof; whereby thou dost continue in the estate of wrath as at the first. There was the death of the firstborn (in whom parents' seem to live even when they are dead: 
& ●2 29. ) And thou destroyest thine own soul, which in the beginning did give life to thy body; and by which the righteous shall live for ever in bliss & happiness. And yet though God's judgements be so great and terrible upon those that want or neglect this means of perfect freedom, and the mercy and deliverance so rich and plenteous, that is offered thereby, how foolish and careless are most men, in their contemptuons vilifiing, and disdainful rejecting of this blessed liberty? Mention is made of one that was slain by the people which trod upon him in the gate, 
2 King ●. ver. 17.  when with greedy violence they strove for their bodily sustenance: but there is no such violence offered in seeking for that heavenly food; and yet we live not by bread, but by the Word, which is exhibited unto us in the house of God: And in the time of famine, of war, 
1. King. 8. ver. 37, 38.  of pestilence, and any other calamity, we find release by the prayers and supplications which are offered up unto the Lord. Come then, and let us go up to the mountain of the Lord, to the house of the God of jacob: He will teach us of his ways, 
Isai. 2.3.  and we shall walk in his paths. One day in his courts is better than a thousand. How glad was David when they said unto him, 
Psal. 84.10 & 122. 1●  Let us go into the house of the Lord? As here he testifieth, that when he went into the house of God, it was   

VERSE FOUR With the voice of joy and praise.  
AND now we would think that the whole world should follow him; 
Omnes cendunt ad gaudium. Senec.  for what man is there that doth not labour for joy? But as some have put out the element of fire, affirming that there is no other but this gross terrestrial fire which we use: So most men think there is no other joy but this which they find in their sensual delights. True it is, that there may be a confused sound of joy in earthly pleasures; but the voice of joy is only in heavenly things: And as that excellent music of the voice is to be preferred before the harmony of instruments without life, whether pipe or harp, though they give a distinction in their sounds: So this joy doth fare transcend all those vain and empty delights which we find here upon earth. It is reported of some that they have been able to contain their greatest joy within themselves, 
Metellus summum gaudium intrase cont insit. Val. Max.  that none could take notice thereof; 
Nec sunt grata tibi gaudia siqua atent. Martial.  but David's joy was so great, that out of the abundance of his heart he could not forbear to speak with his mouth: And ever since in our best mirth and rejoicing, we seek to imitate the voice of David in singing of Psalms: 
jam. 5.13.  whereby we endeavour to be composed and prepared for that life, when we shall always be lauding the name of the Lord: 
Psal. 108.1, 2●  And as David saith, I myself will awake early, I will sing and give praise even with my glory. So we that are dead in Christ, shall then rise first out of those beds where we have slept and rested, that we may for ever sing praises unto the Lord. These two, joy and Praise, are so joined together of God, that no man can put them asunder: Where God hath filled the heart with joy it will break forth in praise and thanksgiving; And to offer the sacrifice of praise without rejoicing were to offer a dead sacrifice without any life: By both these we are supported when we walk in the ways of salvation: If David found such comfort in the passage, then how was he transported with joy when he came into God's house? If we find such consolation in our pilgrimage, then how great blessings are prepared for us in our long home? If the first-fruits be so precious, how plentiful is the harvest? When our lives are ended, then gins our perfect joy: when our souls and bodies are again united, then there is fullness of joy; yea then both joy and Praise shall be joined for evermore.   

VERSE FOUR With a multitude that kept holiday.  
BEcause we should not be perplexed with the difficulty of these words, in regard that our celebration of those days which we call holy, doth so far differ from that which is here intended; I think it most needful to represent the manner how this day was solemnised: In which, the desire of David and the people was like that of the Angel & the multitude of the heavenly host praising God, 
Luke 2.13, 14.  and saying; Glory to God in the highest, and on earth peace, good will towards men: So this blessed company did first seek the glory of God, in sacrificing, oxen and fatlings, in offering burnt-offerings and peace-offerings, in the sound of music, lifting up the voice with joy, And that there might be peace upon earth when God's Ark should be placed in the midst of the tabernacle, and his worship duly observed. Lastly, good will towards men, when the King blessed the people in the name of the Lord, and did distribute bread, and flesh, and wine; 
Tanquam necessarium labo●ibus interponentes temperamentum. Sen.  So that he did not exclude the outward refreshing of the body, after the serious and devout performance of all heavenly duties. The makers of laws in ancient time did institute festival days, that the people might not be overcharged with too much labour; 
Quia aliquando nihil cum populo agi utile futurum erat. T. Livi. Luce sacrâ requiescat humus, requiescut arator. Tibul.  but regaining strength and vigour by the cessation, might proceed in their work with alacrity and diligence. The best use and benefit that we can make of any holiday is to take off the mind from worldly cares, wherewith we are naturally surcharged; and to addict ourselves to divine meditations and religious exercises: Even among the Heathen, 
Et adhuc Mincia proles Vrget opus spernitque Deum festumque profanat. Ovid.  those Sisters mentioned in the Poet were thought to be justly punished, for being too intent to their domestic labour, which made them omit the public rites. 
2. King. 7.9.  We do not well; this is a day of good tidings, and we hold our peace: We may fear lest the leprosy of those four men should cleave unto us, if we neglect to praise and glorify God for his manifold blessings. 
Livius Drusus dixit, uni sibi nec puero quidem unquam ferias count gi●●e. Senec.  We cannot complain as Drusus did, that from his childhood he never had a good day: For though we should endeavour to keep every day in the year holy, yet we could not correspond in thankfulness, with the riches of his bounteous love, and plenteous mercy: yea we may rightly acknowledge that every day in our life hath been an holiday: For as it was the custom of most nations not to punish malefactors upon days of festivity and rejoicing, 
2. Sam. 19.22. Mar. 14. ●.  so the Lord hath been gracious in pardoning our offences, 
Observatum ne quoties introiret urbem Oct. Aug. supplicium de quoquam sumeretur. Suet.  not dealing with us after our sins, nor rewarding us according to our iniquities. And therefore we must bless his holy name, who hath not only delivered us from evil, but also hath bestowed so many blessings upon us; who redeemeth thy life from destruction, who crowneth thee with loving kindness & tender mercies; who satisfieth thy mouth with good things: 
Hilaritatis instrument a domestics prae bebat. Causabon.  And as the master of the family upon such days did bring out unto his children and servants, all things which might be a means of delight and recreation; so God, like a good householder, hath accommodated us his servants, with all things useful and convenient for our cheerful service of him, that we might make a joyful noise unto the God of jacob. 
Psal. 81.1.  
Omnia iam fes●a fervet domus utraque pompâ. Stat. Tibia pro li. tuis, etc. Claud. Iste dies semper dapibus celebretur opimis. Idem. Pro 9.2.  Upon those days they had instruments of music; and what a sweet harmony is there, when the will and the affections, and every power and faculty of the soul doth consent in praising the name of the Lord? They had plenty of provision and abundance of wine; And hath not Wisdom killed her beasts, and mingled her wine, and furnished her table? Doth not God give unto us that heavenly Manna, the bread of life, satisfying our souls as with marrow, and making our cup to run over? They did then put on their costliest garments: 
Quaeque semei toto vestis n●ni sumitur anno. Ovid. Psal. 45 13. & 32.1. Revel. 7 9 Aperta multa recta collucent face. Senec. in Thyestes.  And we have a wedding garment at this feast, which is as a clothing of wrought gold; and as a white robe whereby our nakedness is covered: They did set up many lights; And we have many golden candlesticks, and shining lights; yea the word is a light unto our feet. Therefore let us keep the feast in sincerity and truth: Let it be our chief aim and endeavour, that the inward man, as well as the outward, may thereby be renewed. 
Pas & iura sinunt— Insidias avibus moliri. Virgil.  Among the Heathen, it was thought to be lawful upon the best days to spread nets to take birds: Sure I am, that Satan who is a cunning fowler, upon these days is most industrious in setting of snares. 
In festis diabolus occupatissimus.  How circumspect ought we to be in avoiding this danger, mounting up with the Eagle, 
job 39.27.  which makes her nest on high; raising our souls by the wings of fervent prayer and heavenly contemplation? 
Sine causâ educebat; praecipuè pluviis & festis diebus Suet. Sic Epaminondas.  And as Cesar did lead out his soldiers upon festival days, and have them in a readiness, lest that the enemy should get an advantage against him; So ought we to exercise ourselves, and to stir up those gifts that are in us, that our adversary may not bring us to destruction. How happy is that man, which doth thus reclaim himself, and laboureth to be righteous as Lot was, 
Nisi forte his maximè d●ebus animo imperandum est: ut tunc voluptatibus solus abstincat, cum in illas omnis turba procubuit. Senec. 1. Chro. 15.13  in a sinful generation; When the whole Herd of the vulgar people do run violently into the greatest dangers. David and the multitude did begin to keep this holiday when Uzzah was smitten; at which time the Lord made a breach upon them, for that they sought him not after the due order. Most men do not seek after the Lord upon such days; or if they do, it is rather with confusion than good order; and therefore may fear a curse for doing this work so negligently. The Lord may now speak, as he did by the Prophet; 
Isai. 1.14.  Your appointed feasts my soul hateth; for you choose your own ways, and delight in your abominations. It was the policy of the Benjamites to catch the daughters of Shiloh, 
judg. 21.22.  when they came out to dance in their dances at the feast of the Lord: 
juventus Romana ad rapiendas virgines discurrit. Livi.  The like policy was used by Romulus upon the same occasion. And thus very many both men and women are captivated and brought into bondage, at that time when we celebrate our greatest deliverance: who being carnally minded do loosen the reines, 
Nam remittere animum est amittere. A. Gell.  and walk after their own lusts, sinning, that grace may abound, and using their liberty for an occasion to the flesh. The carriage of most men in our chief holidays, may be compared to that of the Romans in their Saturnalia: But wherein they testify their joy and thanksgiving for the nativity of Christ, I am not able to discern; when as the pipe, and harp, and wine are in their feasts: But they regard not the work of the Lord, 
Isai. 5.12.  neither consider the operation of his hands. If music be so needful at such a time, than that people may be commended which did chant to the sound of the Viol, 
Amos 6. ●.  and invented to themselves instruments of music like David; But they profanely depraved his holy example: for he used them as helps to devotion, not as provocations to luxury and wantonness. We know that the minstrels were put forth before the dead was raised; 
Mat. 9.23.  And we may be assured, that by them we receive no furtherance towards our new life of grace. If dancing be so pertinent at this time, 
Mat. 6.22.  the daughter of Herodias may seem to be well nurtured; but you remember what an evil effect was produced thereby: If costly garments and outward ornaments be the best expression of our joy; then let us join her that tired her head, 
1. King. 9.30. Luke 16. 1●.  unto him that was clothed in purple and fine linen, as a fit couple for such an occasion: If variety of meat can suffice to cheer the soul, than that wicked nation might have been spared which offended in fullness of bread: 
Ezech. 16.49.  If gaming and pastimes must necessarily be annexed hereunto, then let us view that people which sat down to eat and drink, 
Exod. 32.6.  and rose up to play: But we have not thus learned Christ, 
1. Thes. 4.6.  being taught not to go beyond, and defraud our brother; Nor to suffer filthiness, foolish talking or jesting, 
Ephes. 5.4.  nor drunkenness and revel, which are works of the flesh. Let no man mistake me, as if in any of these  particulars (which may be used without mixture of evil) I would derogate from the freedom and bounty of that man, 
Psal. 112.5.  who doth guide his affairs with discretion: But if we ought to bring again our brother's ox, 
Deut. 22.1.  when it goes astray; then much more our brother himself: and to show him a more excellent way; that so he may not be lord of misrule, by letting him that is unjust to be unjust still, 
Rev. 22.11.  and him that is filthy to be filthy still: When his house which at all times, and especially at this time, aught to be a Church, shall rather be like unto Golgotha, a place of rottenness, where Christ shall be crucified afresh, by all manner of looseness, and profanation. We are exhorted to hospitality, because thereby some have entertained Angels: 
Heb. 13.2.  But in receiving such a dissolute company, there is little hope of harbouring either Angel, or Saint. Most that come are not worthy; and others would be compelled to come in, who in a modest sobriety do forbear that bold intrusion: Wherefore when thy fountains be dispersed abroad, 
Pro. 5.16.  and thou dost draw out thy soul to the hungry, 
Isa. 58.10.  remember especially the household of faith, and them that be industrious, that their bowels may be refreshed by thy liberality, which will be as sleep to the labouring man, 
Eccles 5.12.  sweet and comfortable. Such was the practice of this man of God which he now recordeth, who after the people had joined with him in the service of the Lord, he gave unto them for the relief and sustentation of their bodies: Also at another time, when he offered towards the building of the Temple, after that he and all the congregation had worshipped the Lord, 
1. Chron. 29. verse 22.  and sacrificed sacrifices, they did eat and drink with great gladness.  
It was a just complaint in ancient times, 
Olim mensis December fuit, nunc annus. Senec.  that December was changed from being a month, to be a year: We cannot boast of any amendment in our days, which would be more useful than the Gregorian reformation. Some do presume to prognosticate of the twelve months by their observation of the twelve days; but we may with more safety judge what the conversation of some men will be the following year, by marking their carriage during these festivals: David speaketh here but of one holiday which he and the multitude kept, whereas these men are willing to keep a multitude of holy-days, being fit to live in a commonwealth like unto that of the Athenians, who had more days of pleasure than of employment. 
I lures voluptat. bus dicati quam negoti●●si & i●●●d●ci. Causabon. V tam sicut peregr nantes transiê●c. Sa●ist.  Such do greatly offend in abundance of idleness, passing their time as strangers here, but without preparation for their long home: Never calling to mind how many good days they have lost, 
Amici diem perdidi. Suet.  without the least benefit either to themselves or others: And yet, as the rich man in the Parable, who had many flocks, and herds, could not be satisfied unless he might take that little ewe lamb of the poor man; 
2. Sam. 12.3.  So these men are not contented with the great number of profane holy-days, as they make them, unless they may encroach upon the Lord's Sabbath: Whereof I will forbear to discourse, lest I might seem to prevent myself, by giving an answer to David's demand, before I come to the question; which is,   

VERSE V Why art thou cast down, O my soul, and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance.  
Wherein he makes further declaration of his sorrowful and perplexed estate; that his soul in this time of trouble did pant and thirst, and was poured out, and cast down, and disquieted, not finding release from misery, nor evasion out of these calamities. Now if the light that is in thee be darkness, 
Mat. 6.23.  how great is that darkness? and if the soul that is in thee be sorrowful, how great is that sorrow? 
Pro. 12.25.  When heaviness in the heart of man, maketh it stoop, yea to be cast down as david's was; And yet there is great cause that the soul be lifted up with joy, and not dejected with grief; if we consider the original of it, 
Igneus est illis vigour, & coelestis origo. Virgil.  that it proceedeth from God himself, 
Gen. 1.27. & 2.7. Psal. 8.5. Mortalibus alti quantum coelicolae, tantundem animalibus isti praecellunt cunctis. Silius. Eccles. 3.21. & 12.7.  who created us after his own image, breathing into us the breath of life, whereby we became living souls: So that we who were made but a little lower than the Angels, were made much higher than all other creatures: For when the spirit of the beast goeth downward to the earth, our spirit shall return to God that gave it. Also there is cause of joy unto the soul in regard of the body: 
Deus dedit corpus animae ut illud in coelum eveneret. Non dedita animam corp●ri, ut, etc.  God gave the body unto the soul, that it might raise the body unto heaven; He did not give the soul unto the body that it might press the soul to the earth. 
Admonet figura, etc. Boet.  Shall the body be erect towards heaven, and the soul decline towards the earth? Let us consider how helpful the body is to the soul in the worship of God, when our eyes wait upon him, and our tongue is our glory to praise him, and we lift up pure hands, and daily bow our knees before him; when our feet do carry us to his house, and there we prostrate our whole body in his presence: Thus in our estate of grace there is an happy union and consent between them both. But as Eve, 
●en. 2.18.  who was made a meet help, proved a cause of the greatest woe and misery; So the body which should assist the soul doth rebel against it, and thereby becomes a great annoyance: Like that kind of torment, when they did bind the dead and the living together; 
Corpora ca daveribus ad versa adversis alligata. Val. Max.  So the soul that lives for ever, and is willing to do good, is joined unto a body that is weak, yea even dead to any holy duty: And then the servant is upon an horse, 
Ephes. 2 5. Eccles. 10 7.  and the Prince doth walk as a servant upon the earth; the handmaid is advanced, 
Eucherius ad Vale●ian.  and the mistress brought down to the footstool: The body doth bring the soul into captivity, and make it of a king to become a servant, 
Modo rex es● modo tyra●nus. Sense.  o● else a tyrant. Wherefore when we find a law in our members warring against the law of our mind, we must pray to be delivered from this body of death. 
Rom. 7. verse 23.24  It was observed that when the body sleepeth, 
Anima dum corpori vires adm●nistrat, nequaquam vacat sibi, etc. Hippocrat.  the soul hath most liberty: And we know assuredly, that when our bodies shall be laid to sleep in the grave, our souls shall be enlarged, 
Terreno carcere resoluta caelum ibera pet●●. Boet.  and delivered from that earthly house, wherein they were long penned and imprisoned: 
 novus serpens pofitâ cum pelle senectâ, etc. Ovid.  And as the serpent doth become young again after it hath cast off the skin, so the soul shall be clothed with majesty and glory, when this frail body shall wax old like a garment, and be folded up as a vesture, until the end of all things; and then this vile body shall be fashioned like unto the glorious body of Christ: and being rejoined unto the soul, shall enter into the joy of our Master. If that father did so rejoice when he saw his son to be alive, 
Gen. 46.30.  whom he thought to be dead, then how excellent shall our joy be, when the body which was dead shall be alive, and they both being knit together shall live in bliss for evermore? 
& 29.20.  Did those seven years seem to be but a few days, 
& 31.40.  for the love that jacob had to Rachel, though he suffered the drought in the day, the frost by night, and watched both day and night? Then how wonderful ought the love of the soul be to the body? cheerfully serving the Lord, patiently enduring all trials and afflictions, not being cast down, as if it were without hope, but looking for the Saviour, who shall unite both soul and body; And we shall be as the Angels of God in heaven. 
Mat. 22.30.   
Let us now take notice of David's examination of himself, that we thereby may learn to judge ourselves, and we shall not be judged. Formerly he had with his whole heart sought unto the Lord, to show him the light of his countenance; He had earnestly desired to appear before God; He had humbled himself in sorrow for his own transgressions, and the sins of other men. Now God accepteth the will for the deed; And they that mourn have a promise of comfort. 
Mat. 6.  Why then art thou cast down, O my soul, and why art thou disquieted in me? 
Psal. 4.4.  Also he did commune with his own heart, and was no fugitive from it, as many are, who have greatest reason to be sorrowful, and to fear lest their souls should be cast down lower than david's was, because they never look home to examine and prove themselves, and to know that Christ is in them, 
2. Cor. 13.5.  except they be reprobates: But David did make diligent search in his own heart, 
Psal. 77.6.  and in all things desired the good and comfortable estate of it. Then, why art thou cast down, O my soul, and why art thou disquieted in me? Remember the works of old, how graciously the Lord hath dealt with thee. Say not within thyself, that his mercy is clean gone for ever, for thou dost still enjoy many blessings, and his grace doth now keep thee from fainting. Consider that in this chastisement the Lord dealeth with thee as with a child: and it is not his good pleasure that thou shouldest have sorrow upon sorrow; but that this light affliction working for thy good, may bring thee to an everlasting weight of glory: wherefore acknowledge this to be thine infirmity; rebuke and smite thyself, saying, Why art thou cast down, O my soul, and why art thou disquieted in me? It must not be denied, that the soul is sometime disquieted, when we are not able to give any reason of it; But than it behoveth us to make strict inquisition into ourselves, and to see if there be any root of evil, 
Iosh. 7.  like Achans' wedge, which is the cause of our trouble: If there be any jonas lurking in the bottom, which may be sufficient not only to cast down the soul, but also to cast away the soul by a tempest of God's wrath. When we find ourselves to be innocent from great offences, and acquitted from regarding iniquity, we must with patience wait upon the Lord: How unsearchable are his judgements, 
Rom. 11. verse. 33.34.  and his ways past finding out? For who hath known the mind of the Lord? 
job. 11.  Lo he goeth by me, and I see him not; He passeth on also, but I perceive him not. Behold he taketh away, 
Deut. 32.39.  who can hinder him? He woundeth, and he healeth; he bringeth low, and he lifteth up. Shall we receive good at the hand of the Lord, 
job 2.10.  and shall we not receive evil? Have we learned to abound and be full of spiritual comfort, 
Phil. 4.11.  and have we not learned to suffer need, and be abased in the sense of our wants, and confession of our unworthiness, who are less than the least of all his mercies? God will have us to see that we are not able to merit any of his blessings, which are wholly in his own disposing: It is not in man that walketh, 
jer. 10 23.  to direct his steps: There may be many devices in his heart, nevertheless the counsel of the Lord that shall stand. 
Pro. 19.21.  Also we must know that we are now in our passage through the vast wilderness of this troublesome world, unto the heavenly Canaan: And we were of all men most miserable, if our greatest comforts were not reserved for a better life. God doth first cast us down, and then raise us up to a glorious estate: Though we walk in the midst of trouble, he will revive us: Light is sown for the righteous, 
Psal. 138.7. & 97.11.  and gladness for the upright in heart. That which thou sowest is not quickened except it die first: 
1. Cor. 15. verse 36.  So although we seem to be without the life of joy, yet we hope to reap everlasting consolation: As sorrowful we always rejoice. 
2. Cor. 6.10.  There is an outward appearance of grief; There is an inward substance of true joy: But I may well desist from speaking of this sadness, whereof we can give no reason; when there are so many causes of heaviness, whether we look upon the sins of other men with charitable compassion, or upon our own offences with sorrowful compunction: 
Psal 119.136.  How did David lament for the transgressions of the people? And may not we take up the complaint of the Prophet; 
Isai. 1.6.  From the sole of the foot, even unto the head, there is no soundness in it? How great is the number of them that have sold themselves to work wickedness? and never think of their redemption by Him, who paid the ransom for us; 
Quibus contra naturam corpus voluptati, anima oneri fuit. Sallust.  whose bodies serve them for pleasure, and their souls are as a burden; such a burden as will be greater than they can bear, ready to sink them to the pit of destruction: Yet who doth repent of his wickedness, saying, What have I done? Every one turned to his course, 
jer. 8.6.  as the horse rusheth into the battle: Which of them doth search their heart by the light of the Word, as with a candle? and say, as justly they may, inverting these words of David, Why art thou not cast down, O my soul, and why art thou not disquieted within me? Wherefore, leaving them unto this examination, let us reflect upon ourselves, and as the Circle, 
Circulus fortitudin●, atque capacitate caeteris figuris praecedit. Clavius.  which doth return upon itself, is the strongest and most capacious figure; and may be resembled by the shape of a man's body; 
Vmbilicum esse centrum, etc. jul. Scal.  So if we do return unto ourselves, and search our own hearts, we shall become more strong and capable of grace. The opinion of Aristotle is to be preferred before that of Plato; The one held, 
Visio fit recipiendo. Arist. Emittendo spiritum animalem, Plato. Keckerm.  that our sight was by receiving the image of the object into the eye: The other, by sending out those optic rays unto the object. It will be our wisdom to keep within our own bounds, and to look into ourselves, rather than to exceed in curiosity to discover the blemishes of other men: Like her, whom they feigned to have used her sight only when she went abroad; 
Lamia in vimineum cophinum oculos exemptiles in●ici●bat. Erasmus.  but not when she returned to her own house. We ought rather to look into ourselves with David, who seemeth here to strike his hand upon his breast, saying; Why art thou full of heaviness, O my soul? God only knoweth the hearts of all the children of men; but by this private search, 
2. Chron. 6.38. 1. King. 8.38.  every man may know the sore, and the grief, and the plague of his own heart; and may find that his foul is cast down, when it is surcharged with thorny cares, which choke the good seed, 
O curvae in terris animae & coelest●um inanes, Persius.  and maketh him to become unfruitful. Can that soldier fight the good fight of faith, who entangleth himself with the things of this life? 
Habak. 2.6.  Woe to him that ladeth himself with thick clay: Such a man may in vain beat the air, but he cannot run with patience unto the race that is set before him; 
Heb 12.1.  unless he doth cast aside every weight that may hinder him therein. At the time of death we see how dangerous and offensive it is, by clamour to interrupt the soul in its departure from the body: O that we could as heedfully practise this during our whole life. 
1. Cor. 15.31.  Every good man, with Saint Paul, doth dye daily; being at all times ready to yield up his spirit: How prudent should we be to avoid all means of disturbance, that our soul may not be vexed and disquieted within us; as it is oftentimes through distrust and infidelity, when there is an inward combat between the flesh and the spirit, the one lusting against the other, 
Gal. 5.17.  and being contrary the one to the other; 
Gen. 25.22.  like jacob and Esau struggling in the womb. Whereas if Christ did dwell in our hearts by faith, 
Ephes. 3.17.  we should overcome the world, and be delivered from this vexation. 
1. john. 5.4.5.  Now we are come to touch upon the true cause of David's heaviness; where I should willingly go backward with japhet, and by silent charity cover this one infirmity of him, whom, as Saint Matthew joineth with Abraham, 
Mat. 1.1.  so we may honour as a Father of the faithful: Yet because that he testifieth as much against himself; And his being thus cast down may warn those that stand by faith, to take heed lest they fall; and may show unto those that are down, the way how to rise again, I may not without prejudice pass it over. David confesseth that his feet were almost gone, his footsteps were well nigh slipped, 
Psal. 73.2.21.  and his heart was grieved through distrust of God's providence, when he saw the prosperity of the wicked. In the time of persecution, 
1. Sam. 27.1. Labascentem & inclinantem ipsius fidem exprimit. jun.  he said in his heart, I shall now perish one day by the hand of Saul: And ne'er being surprised by the same wavering diffidence, he speaketh, I shall now perish one day by the hand of Absalon: whereas by faith he might have been persuaded, that neither Principalities, nor Powers, 
Rom. 8.38.  nor any other creature should be able to separate him from the love of God, who will not suffer the rod of a wicked son to rest upon the lot of a righteous father. Wherefore let us not please ourselves by any vain conceits of our own ability; 
Psal. 125.  
Rom. 15.2.  but in lowliness of mind esteem holy David much better than ourselves. 
Phil. 2.3.  If this natural branch, so deeply rooted and established in all graces, was yet notwithstanding thus tossed and carried about by the wind of infidelity, in this dreadful storm of God's displeasure; then how should we poor unstable souls (who were wild by nature, 
Rom. 11.24.  and are now graffed into the good olive tree) fear and tremble, lest when the winds do blow, and temptations arise, we (who have not by faith laid sure hold, that we might partake of the root) be broken off from continuing in the goodness of God? And yet how do we live like the people of Laish, at quiet, and secure, 
judg. 18 27  not fortifying against the assault of the enemy? In this our day of liberty and visitation, 
Luk. 19.41.  the things that belong to eternal peace are hid from our eyes, which are dazzled with the bright sun shine of prosperity; so that our sight is imperfect, 
Mark. 8.20.  like unto the blind man's, who saw men as trees, walking: But when Christ made him look up the second time, he saw every man clearly. At first sight we think ourselves to be as strong as the oak, but when God doth break us with a tempest, or we do frequently look up in prayer, 
job. 9.17.  to have our darkness enlightened, we then come to discern plainly, that we are frail men, & our strength is not the strength of stones, 
job 6.3.22.  nor our flesh of brass: yea than we complain that our grief is heavier than the sand of the sea, and our souls are cast down within us. Now the same graces do both prevent and cure this infirmity of the soul: By faith we are kept from this discouragement. The prudent woman is not afraid of the snow, 
Pro. 31.21.  for all her household are clothed with scarlet: So they that are of the household of faith, and have their garments dipped in the blood of the Lamb, shall not need to fear the winter of persecution and trouble: Also such as have been overtaken in a fault, and are ready to faint through weakness; yet if their hope be firm, they shall recover: And God will restore them to the joy of his salvation. 
Act. 27.23.  As the Angel stood by Paul in the night, after he had been exceedingly tossed with a tempest, when the sun in many days had not appeared, and assured him of a gracious deliverance: 
Assiditè nata mas inter sp●metusque fluctus. Lipsius.  So our hope doth stand by us in our greatest perplexity, when the Lord doth seem to hide himself, and withdraw the beams of his mercy, and sealeth unto our soul, that notwithstanding our present calamity, He will make his face, 
Revel. 10. ●.  which is as it were the Sun, to shine upon his servants: And we shall yet praise him for the help of his countenance. 
psal. 31.16.  The enemies of David, seeing him in misery, were ready to say, 
& 3.2. & 41.8.  That there is no help for him in God; and now that he lieth, he shall rise up no more: So our corrupt nature being the greatest adversary, doth suggest unto us when the soul is cast down, it is a sign that it is cast out of the sight and favour of God; When it is disquieted it is a forerunner of despair, by reason of our grievous sins: as for our hope, it is but the dream of men waking; 
Plato dicebat, spec vigi●●tium ho●●num esse somnia.  and as he that thinketh he eateth is hungry when he awaketh: so thou thinkest to be sustained by hope, which in the end will vanish away. Call to mind thy former sins, which have cried for vengeance: look upon thy present afflictions, and acknowledge thou dost receive the due reward of thy deeds: Then what place is left for hope of deliverance? Why shouldest thou add to thy sufferings by thine expectation of freedom? Can the Divine justice, so highly incensed, be so soon appeased? Shall not the God of truth be just and righteous in multiplying his judgements upon thee, who wouldst for ever have multiplie● thy sins against him? What hope of favour to be showed unto thee, who hast deserved so great wrath, and hast not merited the least mercy? Doth not thine own conscience accuse thee, and thy sins bear witness against thee? and shall not the judge of all the world do right in thy condemnation? Hast thou not served sin, and must therefore receive the wages of unrighteousness, death and destruction? Now in this combat, the believer is armed with hope of salvation for an helmet: 
1. Thes. 5.8. Ephes. 6.16.  with faith for a shield and breastplate, wherewith he is able to quench the fiery darts of the wicked: Being stung by the old Serpent, and feeling both the guilt and smart of his sins, he looketh with the eyes of Faith and Hope unto Christ jesus, being lifted up; who poureth wine and oil into our wounds, and makes us inwardly glad, outwardly cheerful, and then do we praise him for the help of his countenance. What a great encouragement is it to the servant, when his Master doth look upon him in the conflict? And though in striving we sometime take a foil; yet than the Lord doth turn and look upon us as he did upon Peter: 
Luke 21.61.  and being sorrowful for our infirmity, we become strong. Also in our heaviness, either for sins past or present misery, the Lord doth behold us as he did his servant David, delivering us out of all afflictions: And in the performance of holy duties he seethe us as he did Nathaneel, 
joh. 1 48.  sending his grace to prevent, accompany, and follow us. Lastly, when that which is perfect is come, we shall with Paul see him face to face: 
1. Cor. 13.12.  Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun: 
Eccles. 11.7.  If this outward light be so delightful, than what an excellent blessing is it, 
Num. 6. verse 25, 26.  when the Lord doth make his face to shine upon us, and is gracious unto us, and doth lift up his countenance upon us? That we may obtain this benediction, we must be obedient unto his Word: When he saith, 
Psal. 27.8.  Seek ye my face. Our heart must answer, Thy face Lord will I seek: Not for a short time, 
& 105.4.  but continually. And though a man beholding his natural face in a glass goeth away, 
jam. 1.24.  & straightway forgetteth what manner of man he was; yet we, when the Lord hath in mercy revealed himself unto us, must not forget his benefits, but ever be mindful of his gifts that are without repentance; and always praise him for the help of his countenance. We cannot expect deliverance out of trouble, unless God doth help us; and when we have received many blessings, we shall neither desire, nor yet be able to praise him, without the help of his countenance: So that God doth provide both the altar and the sacrifice; He freely bestows his benefits, and he doth enable us to offer our thanksgiving, and to praise him for the help of his countenance.   

VERSE VI. O my God, my soul is cast down within me.  
When the disciples could not cure him that was lunatic, 
Mat. 17.15.  they bring him to Christ himself: So when David could not by his own endeavours cast out this spirit of heaviness, he seeketh unto the Lord of life, to speak the word, and this disease of his ●oule shall be healed. Ha● he recovered his life of comfort by a steadfast hope in God's mercy, which he laboured for in the forme● verse, yet than he must have confessed, that it was the grace of God whereby i● was effected; But that which is obtained by prayer, doth come more immediately from God's right hand; and for such blessings we are most thankful: We come with confidence unto the throne of grace, when we have used, and do use all good means to recover strength and assurance. Doth God bid us do some great thing? we do it willingly: Doth he command some small thing? therein also we yield our cheerful obedience. I cannot give sufficient testimony unto these two, so excellent duties, serious examination of the soul, and fervent prayer unto the Lord: The former like Mount Sinai, full of terror, when by looking into ourselves, we fear and tremble, because of our guiltiness, having offended against the laws of God: The latter, like Mount Zion, 
Heb. 12.  bringing consolation through jesus the Mediator of the New covenant, whose blood speaketh better things than that of Abel. In the right performance whereof, our grief is assuaged; if we prostrate ourselves before the Lord in prayer, he will raise up our souls with spiritual comfort. This is the best refuge of every believer, whereby he hopeth for these sure mercies of David: And this is the Sanctuary of a Christian, from whence he cannot be taken, and wherein he shall not perish. Our sorrow may often cause us to call upon the Lord, but the soul is never cast down so low, as to be wholly disabled from prayer: Being of a sorrowful spirit, though we cannot express our misery, yet we can speak in our heart unto the Lord. David being dejected by grief and heaviness, doth yet lift up his soul in prayer, and believes that God is his God, though now he seemed to forsake him. When the wind doth blow we wrap our garments more close about us; in trouble we draw near unto God, and labour to apply his promises unto our souls: The child walking in the dark doth adhere unto his father, and takes hold upon him, that he may guide him, and preserve him from danger: So we in the most disconsolate estate do cleave unto the Lord, and repose our whole confidence in his love. Our Author in speaking of God and his soul, doth thus plead for himself; Thou art my God, and I am thy servant: Let the wicked be clothed with shame and dishonour, let their heart dye within them, But redeem my soul that I may not be desolate, because I trust in thee. Deliver me from all my fears, and thou Lord shalt be magnified, which hast pleasure in the prosperity of thy servant. My soul is thy gift, it came from thee, and I have given it unto thee. How can it ascend towards thee, when it is thus pressed down by manifold troubles? The waters are come in unto my soul: 
Psal. 69.1.2.  I sink in deep mire, where there is no standing. My soul abiding in this dark house of earth, lieth prostrate upon the ground, and is not able to rise: Lord hear the poor, and despise not thy prisoner. Let thy salvation, O God, set me up on high, let thy light and thy truth lead me, and bring me unto thy holy hill, and to thy tabernacles.   

VERSE VI Therefore will I remember thee from the land of jordan, and of the Hermonites, from the hill Missar.  
ANother help which David used to sustain himself in this time of trouble, was by calling to mind the goodness of the Lord in the land of jordan; 
Iosh. 3.  where God provided a passage for the israelites, & preserved him when he passed over to shun Saul: So now going over the river, 
2. Sam. 17.22.  he hoped that God would make a way for him to escape the danger that might come by Absalon. Whereas he nameth the land of jordan, and of the Hermonites, he suggesteth to our remembrance the victory which God gave unto his people, when they took the land that was on this side jordan, from the river of Arnon unto Mount Hermon: at which time Og, 
Deut. 3.8.  who was of the remnant of the giants, was overthrown: And thereby his hope might be confirmed, that although highminded Absalon was swollen with proud conceits, 
1. King. 20.11.  and girding on his harness di● boast himself as if he had put it off; yet the right hand of God was not shortened, no● his power diminished: Bu● he will save and deliver all them that put their trust in him. Now these three places here mentioned, being the bounds of that country inhabited by the Israelites, jordan towards the East, Hermon the North, and the hill Missar the South; he might from thence have this comfortable assurance, that God who was pleased to give unto his people so fruitful a land after their tedious passage through the wilderness, would likewise in mercy give him all good blessings needful for him, after he had waded through these troubles which he now endured. In the mean while being deprived of his former liberty of worshipping the Lord in the assembly of the Saints, he doth stir up the gifts and graces that were in him, by remembering the goodness of God; and the blessings which he had received. In so doing, he becomes a good example unto all them, that are rob of that blessed means of comfort which they formerly enjoyed; and unto all inhabitants of villages, which in the old law were counted as the fields of the country; 
Levit. 25.31  And (as too frequently) wanting a faithful watchman, are more exposed to the treacherous assaults of the enemy, than Cities environed with God's favour, and enriched with the pledges of his love; that they would provide against the worst famine, and keep those things which have been committed unto them, 
2. Tim. 1 14. & 1. Tim. 6.19.  laying up in store for themselves a good foundation against the time to come; that they may lay hold on eternal life. As Paul gave direction for the collection of the Saints, that every one upon the first day of the week, should lay by him in store as God hath prospered him: So we for the furtherance of the work of our sanctification, in our first days, which we ought to remember to keep holy in remembrance of our Creator; while we reside in places that are enlightened with God's favour, should lay up against the time of want; 
Dan 6.10.  that as Daniel prayed and gave thankes unto God, his windows being open in his chamber towards jerusalem; So we looking unto the former part of our lives, may be excited to prayer and thanksgiving. He is a wise son that gathereth in summer, 
Pro 10.5.14. & 6.8.  laying up knowledge and keeping instruction. Solomon might justly produce the Ant gathering her food in harvest, thereby to convince the slothfulness of most men; when the least and meanest of the creatures shall exceed man in prudence: And surely most men if they should rightly consider of the former part of their lives, they could not with David here remember God in so doing, for God is not in all their thoughts, 
Psal. 10.4.  nor his fear before their eyes. Their days have been few, but the evils therein committed very many: Where the youth is vain, the age is like to be unprofitable, when nothing shall be left but the lees and dregs of our life. 
Eorum animi m●●es, & aetate fluxi, dolis haud difficulter capi●bantur. Sallust.  As Catiline desired the acquaintance of young men, who being pliable were soon taken with his fraudulent baits; So Satan laboureth to bring such unto destruction: and when the strong man doth get possession in time of strength, he is not readily cast out. 
Difficulter reciduntu● vitia quae nobiscum crevciu●t. Senec.  It is an hard thing to pair off those vices which have grown up together with ourselves: Wherefore let us so order and dispose of this instant time, in doing good, that the use which we make thereof may be beneficial unto us for the present, and comfortable in remembrance hereafter.  
Whereas David remembreth God from these places here named; we may collect, That if we be well affected, there is no place, wherein we may not be put in mind of the bounty, and goodness of God: Whose eyes run to and fro, 
2. Chro. 16.9.  throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect towards him. And as joseph in a place of pleasure provided against death, which at first sprung up in a garden: So those places which in themselves are most delightful, may by our good improovement become most profitable: whereof I may have occasion to treat hereafter if it shall please God to give life and ability. In Christ's Kingdom every valley shall be exalted, 
Isai. 40 4.  and every mountain shallbe brought low: 
1. King. 20.28.  The Lord is God of the hills, as of Hermon and Missar; as also of the plain, as this land of jordane: From the valley which adjoineth to the river, 
Gen. 48.16.  (where fishes grow into a multitude) and is thereby made the more fruitful, we may learn to be humble, & God will give grace unto us: And by the hills we may be put in mind, 
& 22.8.  of Abraham his offering up his son upon a mountain; of Christ his transfiguration upon an high mountain, 
Mat. 17.  of his frequent praying upon Mount Olivet, 
Luk. 22.39.  and at last his ascension upon the same Mount: 
Act. 1.12.  Which may instruct us to offer up the sacrifice of our prayers unto God, that he would make us inwardly glorious, and in the end receive us into his heavenly kingdom. If we lift up clean hands & a pure heart, we shall ascend into his holy hill: The Psalmist doth fi●st speak of the land of jordan and then of Hermon and Missar, showing the low estate whereinto he was now brought, when the waters were ready to overwhelm him, and the stream to go over his soul. But then having confidence in remembering God's mercy, he will fear no evil though he walk through the valley of the shadow of death: 
Psal. 23.  Thy judgements are as a great deep, 
〈◊〉 36.6.  thy righteousness like the great mountains; God who by his strength setteth fast the mountains; 
& 65.6.  which bring peace to the people, will establish and support his children, and give them a good issue out of all their trials.  
As a man that thinks he hath escaped the peril of water being come unto the shore, and yet is presently beaten back by the tenth wave, and brought into his former estate of danger: So David who began to be refreshed in remembering God's love, is now again overtaken with sorrow: When,   

VERSE VII. Deep calleth unto deep at the noise of thy water spouts; All thy waves and thy billows are gone over me.  
DUring our whole life there is a continual ebbing and flowing; And this time of David's affliction is like a double tide, wherein new troubles did arise, before the other were passed away: If he found a short time of release, it was like a fair day in winter, which we use to say doth breed fowl weather afterward. That strength which he then recovered did enable him to undergo those calamities which should come upon him. But for the most part, in this time of chastisement, there was no other voice heard, but that of the flying Angel, 
Revel. 8.13.  which said; Woe, woe, wo; as if God, who afterward did smite the people for the sin of the King, should now smite the King for the transgressions of all the people. As in jobs trial, 
job 1.14, 15, 16.  while one messenger was speaking, another came bringing sad tidings; so here, before one calamity was past, another cause of sorrow did afflict him: To be cast out of the city where he lived; To be expelled out of his kingdom wherein he governed, as unworthy to come within the borders of it: and yet God had promised that his throne should be established for ever; and when his days should be fulfilled, his seed should be set up after him, but not before him (as Absalon desired, building his house upon his father's ruin;) Then to have his concubines defiled in the sight of all Israel: And all this not by an enemy, for than he could have borne it more patiently; but by his own son: And one messenger brings word, that the hearts of the men of Israel are after Absalon; Another tells him, that Ahitophel the King's Counsellor was among the conspirators: Moreover Shimei doth vex his righteous soul with malicious reproaches. Now what could be done more, that was not done to make the measure of his sorrow, to be pressed down in heaviness of soul, and running over in the outward expression of his grief? How great and manifold are the dangers of them that go down to the sea in ships, 
●sal. 107.26.  that see the works of the Lord? For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof: They mount up to heaven, they go down again to the depths: So here, Deep calleth unto deep; David is exposed to the greatest perils that may be. The windows of heaven are opened, 
●en. 7.12.  as in the flood: There is the noise of thy water-spouts; but no Ark of deliverance like Noah's; no not so much as that little Ark of Moses, 
Exod 2.3.  whereby he may hope to be drawn out of these miseries. There is a mighty tempest, but no ship to defend him; nor yet any sign of a calm, as to the Mariners; neither any creature to waft him to the shore, 
jonah 1.4.  as jonah had: There is a boisterous wind, that made the billows to go over him; but the helping hand of the Divine providence is not stretched out to uphold him, 
Mat. 14.30. Psal. 69.2.  as unto Peter. The floods overflow him, the proud waters go over his soul: 
& 124.5.  He is cast into the deep, and all thy waves are upon him: 
jonah. 2.3.  Not one wave alone, but many, but all of them. There was such a variety of his crosses, and such a succession of his trouble; that as the day was prolonged until such time as joshuah had subdued his enemies; so here the night of his misery was doubled, until such time as God had perfected the work of humiliation in him. God, who is most perfect, will finish every good work that he hath begun in any of his children: And being the author of time, he disposeth of all things for our good, making us strong when we are weak; so that we may take pleasure in infirmities, 
2. Cor. 12.10.  in reproaches, in necessities, in persecutions, in distresses for Christ's sake. And by seeing our miserable and weak estate, we learn not to trust in ourselves, but in God who raiseth the dead. When the water of affliction doth flow over our head, we are thereby cleansed, that we may be presented unto Christ without spot and blemish: As Pharaoh and his host were covered by the depths, 
Exod. 15.5.  and sank into the bottom, as a stone; so they that want faith to stand in temptation, are ready to be swallowed up of despair. But every one that is godly hath this comfortable protection; That in the floods of great waters, 
Psal. 32.6. & 18.4.  they shall not come nigh unto him; and though the floods of ungodly men make him afraid, though he be compassed about with many tribulations, 
Psal. 130.1.  yet out of the depth of his misery he cryeth unto the depth of God's mercy; and prayeth unto the Lord on high, who is mightier than the noise of many waters; 
& 93.4.  yea than the mighty waves of the sea, to deliver him from them that hate him, 
& 79.14, 15.  that the water-floud may not overflow him, nor the deep swallow him up: And in conclusion he finds this comfort, that neither height nor depth shall be able to separate him from the love of God. 
Rom. 8.39.  When Christ was asleep in the ship that sailed over unto the other side of the lake, 
Mat. 8.26.  there came down a storm, insomuch, that the ship was covered with the waves: but when the disciples awoke him, he said, Why are ye so fearful, O ye of little faith; and rebuking the sea, there was a great calm: So in our voyage to heaven, when the wind doth blow, the rain doth fall, and the waves do beat upon us; In strong temptations, when we are opposed on every side, and looking up to heaven, see nothing but the terror of Divine justice ready to fall upon us; looking down, we see the horror of the pit ready to shut her mouth upon us; and looking about, we see all the creatures armed for our destruction, then through want of strength we are ready to sink under the burden of our calamities: But when the quickening spirit shall revive our faith, that slumbered within us, and restore us to the life of grace, we begin to be comforted, in assurance that God will put an end to our trials, and deliver us out of all affliction: Such was David's anchor which he cast out now in this storm, and thereby hoped for safety. Though the waves and billows do go over me,   

VERSE VIII. Yet the Lord will command his loving kindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life.  
AS before his tears were his meat day and night; 
Verse 3.  So now he finds cause of rejoicing both day and night; for the loving kindness of the Lord who did put songs of praise into his mouth: His misery and trouble were now present before him; His comfort was only hope, but not to be discerned by sense and reason: Yet such was the strength of his confidence, which he had fixed upon God's love, that thereby he became as fully assured of deliverance, as if he were already restored to his former liberty. The wicked shall fear day and night; 
Deut. 28.66, 67.  in the morning he shall say, Would God it were Even, and at Even he shall say, Would God it were morning: And his greatest woe, shall then begin, when time shall be no more: But the righteous that like Anna serve God night and day, 
Luke 2.37.  shall at all times be refreshed by trusting in God's mercy: who will command his loving kindness in the day time; as He hath promised to command the blessing upon them that observe his Laws: 
Deut. 28.8.  And we know that all things obey the voice of God. Hath he spoken, and shall he not perform it? Do the soldiers come when the Centurion calleth, 
Mat. 8.9.  and shall not all creatures be ready pressed to do the will of God? Though his loving kindness be as it were unwilling to come and reveal itself unto us, that have so highly offended; yet when God commandeth, it must yield obedience: Yea he so commandeth, as that we may therein discern his favour unto us: He sends the Angel to comfort Hagar, in her distress: And he commands his kindness, which is as his messenger bringing glad tidings of great joy unto his children.  
His kindness is not without love: 
Pro. 12.10.  The tender mercies of the wicked are cruel, but the chasticements of God do proceed from his love: An if our chasticements, then much more his kindness: He is a Father of mercies; they are as natural and as dear unto him as a son to his father; And though a mother should forget her child, He will never forget his love to his children.  

Mat. 5.45.  Our heavenly Father causeth the sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust: He is kind unto the unthankful and evil. 
Luke 6.35.  But as Hanun used the messengers of David disdainfully, 
2. Sam. 10.2.  when he thought to show kindness unto him: So wicked men do abuse the goodness of God, and pervert it unto their own destruction: But they that are endued with wisdom from above, do sing praise unto his holy name, and do pray unto the God of their life, for the continuance and increase of all his blessings.  
The Lord will command his loving kindness in th● day time, by restoring him to his former liberty of appearing before God: And after he had in an holy manner performed the duties of the day; he did in the night meditate upon the laws of God, and rejoice in the gracious benefits which he had received: 
Gen. 3.17. ●abor exori●r durus & omnes agitat c●ras, etc. ●enec.  The day is made for man to labour. It was the punishment upon Adam and his posterity, to eat their bread in sorrow all the days of their life: Yet through the goodness of God, we receive many blessings therein. It is a time of salvation unto us, if we doth works of righteousness while it is day, and labour to know those things which belong unto our peace: 
1. Pet. 3.10.  If we desire to see good days we must eschew evil and do good: 
1. King. 3.14.  Then the Lord will lengthen our days, 
Deut. 30.20.  yea he himself will be our life and the length of our days: Wherefore let us ever remember the love of God, 
& 11.19.  and speak to the praise of his name: not only when we rise up in the day, but when we lie down in the night; Then to call to remembrance our song as David did, who remembered God upon his bed, 
Psal 77 6. & 63.6.  and did rise at midnight to give thanks, 
& 119 62.  whose eyes prevented the night watches, 
●48 & 139.18.  & when he awaked he was still with him: And howsoever the sons of perdition do turn night into day, whose evil conscience hateth the light, 
1. Thes. 5.7.  and being by darkness rob of all shame, 
Quip omnem pudorem nox ademetat. Tacit. Gravis malae conscientiae lux est. Fastidio est lumen gratuitum. Senec.  do scorn the day so freely given unto them, And are drunken in the night, committing all kind of wickedness and uncleanness therein: Forgetting that the darkness hideth not from God, but the night shineth as the day; the darkness and the light are both alike to him: 
Psal. 139.12.  
Nox faecundo operum pulchraeque accommoda fraudi. Stat.  Yet they that are godly do receive much strength and consolation in the night, to the refreshing both of soul and body. It did discover the tinorous weakness of Nicolemus, to come unto Christ by night; 
Nox hominum genus, & duros miseraca labores. Val. Flac.  But it showeth our holy confidence, then to sing praise unto the Lord; and with our soul to desire him in the night, yea with our spirit within us to seek him early: 
Isai. 26.9.  In former times God appeared unto his servants in visions of the night; and therein revealed his good will unto them: God came to Abimelech by night, 
Gen. 20.3.  and with held him from sinning: And surely we may make a profitable use of our dreams in the night, 
job 33.15, 16.  whereby many times God showeth us the great corruption of our deceitful hearts, wanting his grace to make resistance unto the assaults of Satan, who will not give us any time to rest from his temptations: But as that great Commander did suddenly come upon the enemy, 
Ma ius ●n Sallust. be. l. jugur.  by marching divers nights; so he doth then beset us, and seeks to wound us, by casting his fiery darts, evil thoughts into our hearts: Sometime we offend by carnal affections, sometime by uncharitableness, careful thoughts, and vain imaginations. 
Psal. 16.7. Dicetur merita nox quoque Naenia. Horat.  My reines also instruct me in the night seasons; and such a night requires a song of lamentation: But when the Lord hath proved our heart, 
Psal. 17.3.  and visited us in the night, and hath tried us, and shall find nothing; then may we have a song in the night, and gladness of heart, as when an holy solemnity is kept. 
Isai. 30 29.  There is great cause of joy, for that the Lord doth refresh and sustain us by quiet sleep, after we have been wearied with the evil of the day: And as he giveth rest after labour, so he giveth ease and deliverance after affliction and trouble. In the night, 
Act. 12.7.  a light shined unto Peter in the prison, and the Angel of the Lord raised him, when he was sleeping between two soldiers, bound with two chains: So the Lord doth look graciously upon us in our most disconsolate estate, when we are environed with many miseries, and lifts us up by his favour, making away for us to escape out of the greatest dangers. At midnight, Paul and Silas prayed and sang praises, and immediately, 
Act. 16.25.  by the earthquake, all the doors were opened, and every one's bands were loosed. In the midst of trouble, if our mouth be opened in prayer, our hearts also shall be enlarged in thanksgiving: Even in the time of affliction there is cause of rejoicing, in that it comes from God's fatherly love, who maketh us to trust in him for relief after the time of trial. Shall a man that is miserable delight himself in music? 
Philoxenu i● Al●iano.  and shall not we be comforted by singing praise unto the name of the Lord? josephs' brethren thought evil against him; 
Gen. 50.10.  but God meant it unto good; that he, being advanced, might preserve life: When we think ourselves to be nearest unto destruction, God may then intent our greatest happiness and comfort. As the heaven is high above the earth, so the height and depth of his wisdom and love do exceed the capacity of our shallow understanding. We are not able to apprehend the manner of his gracious dealing with us: When the Lord turned again the captivity of Zion, 
Psal. 116.1.  they were like them that dream: Then was our mouth filled with laughter, and our tongue with singing. The Apostle himself in his gaole-delivery, 
Act. 12.9.  witted not that it was true which was done, but thought he had seen a vision. At what time soever God is pleased to inspire his grace and comfort into us, we ought to rejoice therein, and by night on the bed to seek him whom our soul loveth; 
Cant. 3.1.  
Circumscribatur nox, & aliquid ex illa in diem transferatur. Senec.  abridging that time of rest and ease, that it may become as beneficial unto us, as the day itself. David was not satisfied by offering the sacrifice of thanksgiving in the courts of the Lords house, 
Psal. 116.17.  and paying his vows in the presence of all the people: But in the night also he would continue his song of God's mercy; 
Siquis adest auditor lu●ciniae prius al imus quam cantus deficiet.  Like that excellent bird, which is never weary or spent by continuing her delightful notes: So this sweet singer of Israel was uncessant in praising the Lord; not giving sleep to his eyes, until he had blessed his holy name. In time of affliction he made his bed to swim, praying unto the Lord to return, and deliver his soul: Now in prosperity he gives thankes for the blessings he doth receive. When our bones are vexed, and our sleep departeth from us, we pray unto God to deal mercifully with us; But when our diseases are healed, we do not return to give thankes, being soon overtaken with heaviness and security: And yet David did endeavour to watch in the night, that he might sing praise unto the Lord. He did not then only meditate in the Law of God, when he could not take any rest, (as Ahasuerus had the book of the records of the Chronicles read before him, 
Esther 6.1.  when he could not sleep;) for now he might lie down in peace, and sleep, when God made him to dwell in safety: Much less did he intent to procure sleep by a sinister performance of any good duty; which notwithstanding is a corrupt practice of many men, who by singing, or reading, or hearing, or meditating, will have an unworthy aim to bring themselves asleep; and yet confessing that the enemy is most busied, when they are best exercised. And therefore David saith, 
Psal 149 5.  Let the Saints sing aloud upon their beds: Thereby to testify their cheerful devotion, and also to prevent that spirit of slumber. Such as shall think to obtain quiet rest by performing any such action (in itself commendable) they do like unto that people which followed Christ, not because of the miracles, 
john 6.26.  but because they were filled with the loaves: So these seek him, not that their faith may be strengthened, but that their bodies, may be refreshed; The words then used by them, being as a charm to gain their purpose. We know how dangerous the fall of Eutichus was, 
Acts 20.9.  and yet he was overcome by a deep sleep against his will; whereas these men do address themselves thereunto, stretching out the arm to welcome sleep, rather than to declare any fervent zeal. And therefore as their offence is more heinous, so their fall will be greater. And they also offend in an high nature, who in public are not able to watch one hour; but do settle themselves to their repose: With what horror may they fear to be awakened by the sound of the last trump, who have despised the voice of God? And how can they sleep without suffering many things, 
Mat. 27.19.  because of that Just Man, whom they so unjustly contemn in their neglect of his Word exhibited unto them? This example may be very forcible to convince the sluggard that folds his hands to sleep: Shall David improve the night to so happy an use, and wilt thou consume both day and night in drowsiness and sloth? Also this good act here mentioned doth confute them that neglect the frequent use of so heavenly a duty: Whereas the Apostle doth call upon us to sing with a grace in our heart, 
Ephes. 5 29. Col. 3.16.  making melody unto the lord 
Quod essent soliti stato die antelucem convenire, c●●menque Christo quasi Deo dicere secum invicem. Plin. jun.  And in former time, Christians were so fervent in spirit, that they would not forbear their spiritual songs in the night, though their lives were brought in danger thereby. 
Vide Tertullian. in Apologet.  Bu● now, excepting that general exercise in the congregation (where there be too many abridgements of abridgements) the use thereof is not so common as it ought to be. In some families it is rare, in other it is never thought upon: In Societies and Colleges, where friends meeting privately in the end of the best day, 
Luke 24.32.  perhaps their heart may burn within them while they talk about the Scripture, but yet this holy duty is much omitted; which if it were conscionably performed in a religious manner, would bring comfort unto the soul, by letting the servants of God to departed in peace. 
Mat. 26.30.  That hymn which Christ sang with his Apostles, may be a precedent unto all that are in authority, to do likewise.  
David saith, that the Lords song shall be with him in the night, 
Psal. 118.14.  And, that the Lord is his strength and his song; which doth confound the foolish lovesongs, and unreasonable poems, which are too much in request; Songs in praise of Venus, and the great Diana, to the dishonour of their Creator, & the shame of the maker; striving to get a name, though it be by their own confusion: This their way is their folly, yet their posterity approve their sayings. Of these we may say, as Ronsard spoke of the famous Du-Bartas, He hath done more in a day than I have done in my whole life: So David hath done more by this song in the night, than they by the writings of their whole life: Wherefore let them forbear any longer to exceed their bounds in lose dittyes, and wanton catches, whereby youth is soon taken; as appears by the lewd songs, so common in their night-walks, more harsh to every good ear than the voice of the raven or any prodigious bird.   

VERSE VIII. And my prayer unto the God of my life.  
BEfore he spoke of the blessings received, God commanding his loving kindness in the day time, Of his  for those blessings, singing praise unto God in the night, And now he betakes himself unto Prayer, for the continuance of those blessings, and supply of all graces needful. We see our poor and weak estate in this life: If God withdraw his right hand, we fall and perish: If he stop the fountain of his mercies, we die for thirst: We cannot say that we are rich, 
Revel. 3.17.  and increased in goods, and have need of nothing; For in ourselves we are wretched and miserable: Going out full in the morning, we may be brought home again empty in the evening: Having in the day given thanks unto God, who filleth us with his blessings; before night we pray unto him for our daily bread: In our thankful acknowledgement of the benefits we do enjoy, we humbly pray unto God, to renew his wont mercies, and to multiply his favours upon us. How can we testify our due valuation of the bounty and goodness of the Almighty, but by ascribing all glory unto him? when our souls do bless the Lord, and all that is within us do praise his holy name: How can we better declare the sincerity and devotion of our , than by our fervent prayer for the increase of those graces, for which we desire to give thanks? He that is in want, may move compassion: He that is grateful, will soon obtain relief. Can we presume to beg any thing of God, not having rightly priced those blessings, which we have formerly received from his bountiful hands? David was so far from forgetting any benefit, that God had bestowed upon him, that in this prayer, he doth insinuate a dutiful remembrance of God's gracious dealing with him, in that he calleth Him, The God of his life; who breathed into him the breath of life: who in sickness healed his diseases, and brought up his soul from the grave: Who delivered him from the Bear and the Lion, and that lion-like man, Goliath, and that Fox, who sought after the blood of this Lamb, and yet, confessing him to be innocent: And here from this ravening Wolf, Absalon, who in the morning devoured the prey, slew his brother Amnon; And now thought to divide the spoil, by casting his father out of his throne into his sepulchre: & laboured to have the Sun turned into darkness, that himself might have shined like a blazing meteor; But God was the God of his life: The living, the living he shall praise thee as I do this day: Having received so great a blessing, he doth use it to the praise of his name: And from Him he hoped for that better life, when this should be finished; for which Bathsheba prayed, That the King might live for ever: Our life being a good gift, doth come from the Father of lights: In him we live and move and have our being: And whether we live or dye we are the Lords: Then let us live to his glory, and be willing to forsake all things to follow Christ; and to lose our lives that we may save them at the last day: not like the unregenerate, who will preserve their lives, though they destroy their souls; and will keep their goods, though they spend their lives: as Ananias did, 
Act. 5.5. Mat. 21.19.  being like the figtree, which brought forth the broad leaves of outward profession, whereby he thought to cover his nakedness, 
Gen. 3.7.  But wanting sound fruit, he was blasted by the breath of divine justice, and withered away. By this example of David, we may be taught unto whom to direct our prayers: Even unto the God of our life, who hath given us so great a blessing, & is able to give us all things requisite for our good: How void of all sense, and understanding are they, that neglect praying unto the eternal and everliving God? and do pray unto Saints, which are dead, which never were living; and do represent their prayers unto images, in a language equally unknown to the idol and themselves; 
Psal. 115 8.  They that make them, so is every one that trusteth in them.   

VERSE IX. I will say unto God, My rock, why hast thou forgotten me? why go I mourning, because of the oppressions of the enemy?  
DAvid doth here premeditate what he should say, when he comes to speak unto the Lord in prayer: And in so doing he becomes a good example unto us, duly to consider our necessity, that we may perform this holy duty with the more reverence, and thereby obtain the more comfort. As we use to examine ourselves before we come to the Lords supper, where we are made the partakers of the body & blood of Christ, So likewise we ought to search our hearts before prayer, at which time we partake of the benefit of his sufferings: 
Mat. 6.7.  And then we must omit vain repetitions, for we are not heard for our much speaking: A few words with fervency & zeal are better than ten thousand without importunity & holiness. The Pharisee made a great sound in his prayer, But the Publican like a vessel full of precious liquor, strikes himself upon the breast, & draws out these few words, God be merciful to me a sinner. Our care must be to fit our prayer unto the present occasion, And that estate, wherein we then are: Sometime the soul is lifted up with joy, and then there is cause of thanksgiving, and praising the name of the Lord for his manifold blessings: Sometime it is weighed down with sorrow; and then we must be humbled in confession of our own unworthiness, and labour to strengthen ourselves by trusting in God's mercies: All helps are good, that may either assist us therein, or enable us thereunto: But above all, the Holy Spirit, which teacheth all things, and showeth unto every man the grief of his own heart, leading him in the way of life; By the which we must be guided & instructed all the days of our lives: In comparison whereof, all other are but blind guides, And not fitted to every particular exigent. Paul being unable to see, was led by the hand, 
Act. 9.8.  But after the scales fell from his eyes, he needed no such help. And that other blind man cured by Christ, 
john 9.21.  being of age was able to speak for himself. They that are strong men in Christ, do pour out their complaint before the Lord: Yea, the newborn child doth cry, though not able to speak. In the beginning we cry unto the Lord in sighs and groans: And afterward growing from milk to strong meat (as the flax, which at first did but smoke, in the end doth burn bright) we are able to make expression of our want. When Zacharias his mouth shall be opened, 
Luk. 1.63.  and his tongue loosed, that he could speak to the praise of God, the writing table may be laid aside. Naturally we are all borne with this infirmity; and unless God put forth his hand, and touch our mouth, as he did jeremiahs', 
jer. 1.9.  we are not able to speak unto him. Let us then covet this excellent endowment, and pray unto God to open our lips, and to touch our tongue with a coal from the altar, that we may obtain this original and fundamental blessing, whereby so many graces are derived unto us; and we come to be built up in our most holy faith: In our voyage to heaven, take heed of these two dangerous rocks; Either to withdraw the shoulder, 
Nehem. 9.29.  laying the burden upon others, not seeking the bread of life by any sweat of our own, but only as we wipe it off from the face of other men; Or else a customary and negligent performance of this duty, whereby we rather quench the spirit, than stir up the gift that is in us, 
2. Tim. 1. ●.  that it may shine clearly, for the benefit of others; and burn cheerfully for the comfort of our own souls.  
Now let us observe this resolution of David; I will say unto God: Ought he not rather to have confessed with job, 
job 9.3.15.  That he was not able to answer him one of a thousand? And though he had been righteous, yet would not answer, but make supplication unto his judge: As the Publican would not so much as lift up his eyes unto heaven; So, might not he have said, that he was unworthy to lift up his voice unto the Lord, and to speak unto him? Who art thou, O man, 
Rom. 9.20.  that repliest against God? Hath not the potter power over the clay? Woe unto him that striveth with his Maker. 
Isai. 45.9. 1. Pet. 2.20.  Are servants commanded to take it patiently, when they suffer for doing well; and shall God's servants be impatient, when they are corrected for their faults? as if, like Balaam, He did smite us when we did not offend against him. 
Num. 22.28.  Also where he complaineth, that he is now forgotten, he speaketh as if God should repent of his love towards him; as Adam, when he thought to justify himself, 
Gen. 3.12.  did impute the blame upon God: So David doth not accuse himself, who had provoked the Lord by his transgressions, but speaketh as if God had forgotten to be gracious, and had rejected him in his displeasure. In the former part, I will say unto God, My rock; There is a strong confidence in God's mercy, which emboldened him thus to speak: In the latter, Why hast thou forgotten me? He speaks according to carnal reason, 
judg. 2.3.  which is as a Canaanite in the land, a thorn in our side, not to be wholly conquered, until the last enemy be destroyed. 
1. Cor. 15.26.   
Before you saw him panting and thirsting for God; but now he is come to the rock from whence floweth the water of life: Before the waves and billows went over him; but now his feet are set upon the rock: For who is a rock save our God? 
Psal. 18.31.  He is a rock of refuge, 
& 62.7. & 94.22.  of strength, of salvation. Thus Hannah calls him in her song: 
& 95.1.  There is no rock like our God: 
1. Sam. 2.2.  Thus Moses frequently in his song, 
Deut. 32 31.  Their rock is not as our Rock: Thus David in his song, 
2. Sam. 22.47.  Blessed be my rock, and exalted be the God of the rock of my salvation: God who is pleased to call himself, 
Exod. 3.14.  I AM; may fitly be described by this title of the Rock, as being ever the same: Yea more stable and permanent than any rock; 
Mat. 27 51.  For the rocks have been rend, but God is immutable, with him is no shadow of change: wherefore let us put our whole trust in God. And as the coneys, 
Pro. 30.26.  though a feebl folk, yet are commended as exceeding wise, because they make their houses in the rocks: So it will be our wisdom to build upon this Rock, 
Mat 7.24.  that we may no● fall, when we are opposed & exalted by the prince of the air. 
Ephes. 2.  The dove is said to be in the clefts of the rock; 
Cant 2.14.  So let our souls, being purified by faith, enter through the wounds of Christ, 
Isai. 2.10.  and be united unto him by love. In this appellation here used, My Rock; the Psalmist alludes to God's favourable dealing with the Israelites, whom he relieved by causing water to come out of the rock at Horeb, 
Exod. 17.6. Num. 20.11.  & Meribah: The remembrance of God's grace, and love showed unto others, doth bring comfort unto our souls: And it is the best means for us to obtain the blessings we want, when we do magnify his holy name for his mercy and goodness unto his children, and for the great benefits formerly conferred upon our selves: 
Isai. 17.10.  Not being unmindful of the rock of our strength. It was David's infirmity, having begun in the spirit, in calling God his Rock, thus to end in the flesh, saying, Why hast thou forgotten me? Had we faith as a grain of mustard seed, 
Mat. 17.20.  we might be able to remove mountains; but it doth discover our unbelief, when we think that our Rock doth forsake us, that our God forgets us: We do, with jesurun, 
Deut. 32.18.  forget the Rock that begat us, the God the fo●med us; but he never forsakes his servants that wait upon him. How often would he, like the hen, gather us under the wings of his providence and mercy? But when did he, like the Ostrich, 
job 39 14.  leave us wholly destitute of his favour? Shall the man that falleth through his own weakness, or is overthrown by the strength of the winds, and power of the waves, accuse the Rock whereon he stood, for instability? The Rock is fixed and sure, but we are feeble: yet such is our error, that as in passing by water, the eye is ready to apprehend that the rocks do remove, and the vessel wherein we are doth stand still: So we many times do deceive ourselves, by thinking that God doth go from us, when as we do run from him by disobedience. 
1. john 4.10.  We have not loved God, but he us: God hath not forgotten us, but we him: Doth David demand, Why hast thou forgotten me? Might he not as well have asked, Why hast thou dealt so favourably with me? There was great cause of indignation, but no merit of love. 
2. Sam. 7.8.  When God took him from the sheepe-coat, from following the sheep, and anointed him King over Israel, and delivered him out of the hand of Saul, 
& 12.7.  and gave him his Master's house, and the house of Israel, and judah; and if that had been too little, he would have given him such and such things: Having received so great blessings, he brought forth the grapes of Sodom in lust and uncleanness; making his transgression to be like that crying sin of the men of Gibeah, 
judge 25.  where adultery and murder were both joined together: Wherefore it was a just judgement of God, to forget him, who had so highly offended. And yet in this we may see, that the ways of God are not like our ways, nor his thoughts as our thoughts: We think he is well pleased with us, when he is most angry; and that he forgets us, when he gins to look upon us in mercy. David during the whole year that he slumbered in his sin, thought the time to be like a jubilee of joy, wherein all things succeeded prosperously; but now that God doth punish him for his iniquity, and like a good shepherd, with his rod doth bring home this straying sheep, he thinks that he is forgotten and cast out of God's fight. Of ourselves we are not able to discern Gods fatherly chastisements, and the trials of our faith, from the punishment of our rebellion; yea we think that we do him good service, when we provoke him to wrath. Being punished for our sins, we are ignorant of the cause of his anger; unless he shall tell us the cause why many are sick, and weak, and many sleep: For the heart of man is deceitful above all things, and desperately wicked, who can know it? Being thus ignorant, we ought to inquire of the Lord, and to pray that he would show us the cause, why his anger is kindled against us, and his hand is heavy upon us: As David here, out of a desire to be informed, saith, Why hast thou forgotten me? It seemed strange unto him, that God should forget to be gracious, and that his mercy should be clean gone for evermore, considering how graciously he dealt with his people, the Israelites: When they dealt proudly, 
Nehem 9 Verse 16.  and refused to obey, thou wert a God, ready to pardon, and forsookest them not; yea, when they made them a molten calf, 
17.  
18.  yet thou in thy manifold mercies forsookest them not: When they cast thy law behind their backs, 
19  and slew thy Prophets, and wrought great provocations, yet in their trouble, 
26.  when they cried, thou heardest from heaven & gavest them Saviour's. 
27.  When they had rest, they did evil again, 
28.  yet many times didst thou deliver them, and wouldst not utterly consume them: Then why hast thou forgotten me, O my God? Through the intercession of Christ we shall for ever enjoy the favour and presence of the Almighty. If God sent Lot out of the midst of the overthrow when he remembered Abraham, 
Gen. 19.29.  who prayed for Sodom, than we may be assured that God will not forget us, having Christ jesus to be our Mediator.   

VERSE IX. Why go I mourning, because of the oppression of the enemy?  
HAd this man of God spoken no more than he did before, that he was forgotten of his Creator, we might have conceived his estate to be very disconsolate; But now after the setting of the sun, to have such horrid darkness succeed: After he seemed to be forsaken of God, to be thus vexed by the adversary, must needs aggravate his sorrow; when he went from one place to another, not finding ease or comfort, first to the wilderness, then to the ascent of Mount Olivet, after that he passed over jordan; not having his head adorned with a diadem, but covered with sackcloth, making every place where he came to be like Bochim, 
judg. 2.5.  a place of weepers: While he was unjustly oppressed by one, who was an enemy unto God, and to David, and to himself; who, as judas sought to shed the blood of Christ, who had formerly washed his feet, So Absalon sought the destruction of his father, who before had washed the guilt of blood from him with tears of compassion, weeping sore for the evil done by him, & remitting his great offence, he received him into his bosom; Yet this untamed heifer lift up his heel against him: This is the enemy that hath persecuted his soul, 
Psal. 143.3.  that hath smitten his life down to the ground, that made him to dwell in darkness, as those that have been long dead. Had God dealt with him as he did with Saul, 
1. Sam. 15.28.  to have rend the kingdom from him, and to have given it to another better than himself, he might have endured it with the more patience; Let the righteous smite me, 
Psal. 141.5.  it shall be a kindness: But now, that the son of pride should make this humble servant of God to mourn, that the enemy to holiness should thus afflict the child of Abraham, 
2. Chro. 20.7.  God's friend; it must cause him to walk heavily, and to be full of perplexity: like the Hart which he mentioned in the beginning, which is in danger to be devoured unless it be refreshed by the water-brookes; So he is even consumed by these troubles, unless that God, who maketh the lame man to leap as an Hart, 
Isai. 35.6.  be pleased to renew his strength, and to put an end to these calamities. If we offend against God, we shall be punished by them that are worse than ourselves, who shall be as his rod and his hammer for our correction. We cannot think those to be vessels of mercy, who were the instruments of his wrath against the Israelites, that went mourning by reason of the oppression of the enemy, imposing such heavy burdens upon them in their captivity.  
It is our infirmity in time of any cross, to look rather unto the hand of him that smote us, than to the divine permission, or our sins provoking: No man could have power against us unless it were given from above: 
john 19 11.  There is no evil of punishment which God hath not done; our destruction proceeds from ourselves: And therefore David, who was unwilling to mourn because of the cruel oppression of an insulting enemy; might yet have prayed unto God to break his heart, and to give him true sorrow, that he might lament for his own sins; whereby he had incensed God's displeasure, and by which, as by the most tyrannical enemy, he was oppressed and brought into bondage, when lust and corruption did set up their throne in the heart of him, who was advanced to the kingdom; And were more unsatiable in their exactions, than ever the taskmasters of Egypt, were against the distressed Israelites. 
Deut. 4.20.  And his work was more servile, than theirs in the iron furnace, when his soul did burn in lust; and though he were a King, 
2. Sam. 23.39.  yet he betrayed the life of his faithful subject, 
1 Sam. 18.14.  yea of one of his Worthies, altogether unworthy of such an untimely end: And that he might make him sure, As joab thrust three darts through the heart of Absalon; So he seeks to kill Uriah thrice; First, to rend him asunder as Samson did the Lion, 
judg. 14.6.  when he took away his wife from him; He put him to a second death, when he made him drunk: 
2 Sam. 11.13.  And surely drunkenness may well be called the second death, as being the next way thereunto; And thirdly he caused him to be slain by the enemy. Now this was a fit time for him to have cried out, Why go I mourning because of the oppression of the enemy? when Satan, as afterward in the numbering of the people, stood up against David, 
1. Chro. 21.1.  and overthrew him. What greater sorrow, than for sin? What more dreadful enemy than Satan? What oppression comparable unto that which is undergone by the vassals of Satan? whose condition is worse than that of the Gibeonites, 
Iosh. 9.23.  who were bondmen, hewers of wood, and drawers of water; or than that of the men of Rabbah, who were put under saws, 
2. Sam. 12.31.  and harrows of iron, and axes of iron, and were made to pass through the brick-kilne: There is no act so vile and fordid, that he doth not put them thereunto; no torment so cruel, that he doth not inflict upon them. How circumspect ought we to be, that the wicked one may not touch us? and whensoever we are overtaken in a fault, how importunate should we be in our prayer unto God, night and day, to deliver us from that thraldom? I am thine, Lord save me, and let thine ear be attentive unto the prayer of thy servant, 
Nehem. 1.11.  who desires to fear thy name. Thou knowest, O Lord, that mine enemy is thine enemy: He first rebelled against thee, and justly suffered thy fierce wrath, by reason of his pride. He assaulted our blessed Saviour with divers and sundry temptations, and would not leave him, until being vanquished he was commanded to departed: 
Mat. 4.10.  But for ever he continueth his malice against me thine image; and often, too often he prevails against me, so that I am brought into subjection, and the irons do enter into my soul: Arise, O Lord, 
Psal. 105.18.  for my deliverance; Thou hast bought me, not with gold and silver, but with the blood of thy Son; O then redeem me out of this captivity: Why should this traitor destroy thy subject, that laboureth in all things to be faithful and obedient? Why should Satan vex thy servant, that endeavours to do thy blessed will? Why go I mourning, because of the oppression of the enemy?   

VERSE X. As with a sword in my bones, mine enemy's reproach me, while they say daily unto me, Where is thy God?  
What grievous vexation and anguish holy David did endure, by the reproaches of wicked men, may appear by the description thereof in this Psalm: Before there was the outward expression in tears; and here is the inward torment, A sword in his bones. Not some little hurt in the skin only, nor some small wound in the flesh, but the breaking of the bones; which how deadly it is, may appear by the practice of the jews towards them that were crucified. 
john 19.32.  This here mentioned, is not much unlike to that which is spoken of the Word of God, being sharper than any two edged sword, 
Heb. 4.12.  piercing even to the dividing asunder of the joints and the marrow: But that sword doth cut down sin from the good, with one edge; and with the other it destroys the soul of the ungodly: Whereas this doth wound the righteous, and like an Egyptian reed doth enter into the hand, yea into the soul of him that useth it. Had they spoke thus unto him in sudden anger, and unadvised passion, he could the better have endured these disgraces: But their obstinate continuance in the daily use of it, did discover their inveterate malice, that they were given over to a reprobate sense; and living without God in the world, they did scorn and vilify all those that put their confidence in him: wherefore he had just reason to say, that they were bloody enemies unto him.  
There was a time, when there was no sword found with the Israelites; 
1. Sam. 13.22.  It were an excellent blessing if now in our Israel, there were none that did strike at the good name of their brethren, by slanderous reports, and uncharitable censures: But as then, 
Gal 4.29.  he that was borne after the flesh, persecuted him that was borne after the spirit, So it is now: Many think they cannot better declare their freedom from vice, than by reproaching them that are virtuous. 
Ephes. 6.  A good Christian shall have need of the whole spiritual armour, that he may be enabled to withstand the fierce assaults, and to quench the fiery darts of the wicked: He must have his loins girt about with truth, that he be not weakened, and shaken by the dissolute, and railing accusation that is brought against him: He must have the breastplate of righteousness, to oppose against their wickedness, and his feet shod with the preparation of the Gospel of peace, that he may not run with them in the crooked paths leading to destruction: And the Sword of the spirit, which is the word of God, that he may thereby disarm them of these instruments of cruelty. There was a flaming sword, 
Gen. 3.24.  which turned every way, placed to keep Adam, from reentring into Paradise: These flaming swords, these tongues set on fire from hell, keep many men from walking in the ways of godliness, and from approaching unto the tree of life, Christ jesus: who wanting a constant and firm resolution, will choose to halt between two opinions, 
Psal. 107.27.  yea to reel to and fro, and stagger like the ship mentioned in the Psalm, in unknown ways, rather than with Micaiah, 
1. King. 22.24.  to be smitten and reviled for their sincere profession of the truth. Can that blessed Martyr endure the picture of the devil which was put upon on his head, 
john Hus in Fox.  and esteem it a crown of glory unto him? And shall not we undergo the terms of disgrace, cast upon us by wicked men? which being rightly considered, are no other than be used in holy scripture; So that their sin is the greater by the profanation. And it may be our greatest sorrow, that we have not attained to be such as they accuse us to be; Or as we ourselves desire to be. Now the success which they shall find by this their violent carriage, will be no other than Asahel had, 
2 Sam. 2.23.  who ran upon his own destruction. 
Mat 26.52.  All they that take the sword, shall perish by the sword: 
Psal. 64.3.  They whet their tongue like a sword, but it shall enter into their own hart. 
& 37.15.  
Ier 9.3.  They bend their tongue like a bow for lies; and shoot their arrows, 
Psal. 11.2.  even bitter words, at the upright in heart: 
& 64.3.7.  But God shall shoot at them with an arrow, suddenly shall they be wounded. 
& 52.2.  Their tongue deviseth mischief like a sharp razor, working deceitfully: But in the end it will bring them to torment. 
& 79.12.  They speak evil of those things they know not, and persecute the faithful; 
Nehem 4.4.  But God will render seven fold into their bosom, their reproach, and turn it upon their own head: We may demand the cause of this their inquisition, Where is thy God? He might have asked them one question, 
john 9.27.  Will ye also be his disciples? Had they intended to have taken his yoke upon them, David would willingly have instructed them in the way, yea he would have been their guide; Come and see Him, who hath told me all things that I know, 
& 4.29.  and knoweth all things that ever I did; is not this the only true God? But they meant to honour him no otherwise than Herod thought to worship Christ, 
Mat. 2.7.  when he enquired diligently after him: He hoped to have killed the Lord of life, and they purpose to do no less, coming out with swords, 
Mat. 26.55.  as against a thief; though they aim at the members, yet they smite the head itself in their persecution: 
Act. 9.4, 5.  What is done to one of those little ones, is done unto Christ; and what is done to Christ, is done to one of them. A servant of God cannot hear His holy name, which we ought not to use without great reverence, to be dishonoured, but his righteous soul must be vexed thereat. It was this which did strike so deep into David, and vex him so sore: See the coherence which he makes in the same verse; 
Psal. 69.9.  For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fall'n upon me. How free he was from anger and revenge in his own particular case, may appear by his carriage when Saul had a quarrel against him: For though Saul had so highly offended God by his folly, in offering a  offering, for the which he was told that his kingdom should not continue; God having sought a man after his own heart: And again he rebelled by disobedience, in sparing Agag, & the best of the spoil; at which time the Prophet threatened him, that his kingdom should be rend away from him. And though David was anointed by Samuel, and might have set upon Saul, when he cut the skirt of his robe privily; and another time might have suffered Abishai to smite him, and make him sleep his last; yet he would not upon these pretences put forth his hand against him, but lamented at his death, and calls to the daughters of Israel to weep over Saul. But here, when God was contemned, he was pricked to the heart, and his marrow was turned into the drought of Summer: He was upon the rack, and all his bones were broken, when he heard their evil speeches, whereby they infected the air, and poisoned their own souls. Now between David and most men living in these days, there is as great a difference, as between the King upon the throne, and the meanest subject grinding at the mill: He had a sovereign command over himself, and was slow to anger, not sinning by wrath, yet most sensible o●e. malicious words, tending to the dishonour of God: Whereas many that in God's cause are like dumb idols, which have ears and hear not; as if it did not concern them, being never touched with inward compunction, when his name shall be blasphemed; but will rather give some consent thereunto, as if they were well pleased with such lewdness: And yet when their own reputation shall be brought in question, they will whet their tongue, like a sword, in sharp invectives; and will whet their swords also, that they may wash off the least disgrace with the blood of other men: But if God doth whet his glittering sword, and his hand take hold on judgement, 
Deut. 32.41.  he will render vengeance to all those which are of that merciless disposition that Cain was, who thought the life of his brother to be the most acceptable sacrifice.   

VERSE XI. Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance and my God.  
Whereas David so often repeateth these words, we may observe the manifold troubles which befall us in this life. Having mentioned his teats, and his banishment in the beginning, at the fift verse he rebukes his soul for sadness; Having rehearsed his other afflictions, he now again chides himself for this distrustful heaviness: As Peter, 
Mat. 14.30.  though he began to sink the first time he went to Christ upon the water, Yet he was not thereby discouraged from casting himself into the sea again; 
john 21.7.  and then he passed safely to the shore where Christ was: So though the waves & billows went over David, when he hoped to approach unto God by faith, yet here again he calls upon his soul, and casting himself upon God's mercy, he arrives at the port of blessedness: He did not overcome these temptations and trials, at the first assault, nor yet was he wearied with the continuance of them; But whensoever he was molested with any evil, he labours to strengthen his confidence in God's love, that he may be restored to comfort. As Paul prayed thrice that the messenger of Satan might departed from him: 
2. Cor. 12. ●.  So our Author, shutting up the next Psalm with the same conclusion, doth the third time seek to be freed from this thorn in the flesh, this heaviness that was so offensive unto him.  
By this we may learn that lesson, which we shall have cause to remember, and occasion to practice, That through much tribulation we must enter into the kingdom of heaven: 
Act. 14.22. 2. Cor. 7.5.  Without are fightings, within are fears. A wounded spirit, who can bear? What sorrow so near, what trouble so heavy, as this, when the soul shall be disquieted with doubt of God's love or sense of his displeasure? And yet we must not faint and forsake our assurance, but continue faithful unto the death, that we may receive the crown of life: In afflictions we must not think some new thing doth come upon us, which hath not been before: We will not compare our sufferings and trials with those which David endured. We may take this one Prophet for an example of suffering affliction; yet did he not cast away his confidence, but hoped in God: therefore let us also hold fast the profession of our faith. 
jam 5.7.  Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and later rain: let us also establish our hearts, that we may be refreshed with God's favour. As in water, face answereth to face, 
Pro. 27.19.  so if we look unto the Lord, 
Psal. 42.5.  we shall praise him for the help of his countenance, who is the health of our countenance, and our God. The consideration hereof may be of special use and importance in all the casualties of this life, but chief at the time of death, 
job 18.14.  when we are brought to the king of terrors: when this earthly house is dissolved, we shall be conducted to the king's palace; when these old garments be laid aside, we shall be arrayed in long robes; I shall yet praise God, yea I shall for ever praise God, when I shall always appear in his presence, Who is the health of my countenance, who raised me from sickness to a sound estate, who gave me strength after infirmity, who filled me with plenty after adversity, who revived me with comfort after sorrow, and who will bring me to life after death; Being then especially the health of my countenance, when he makes my face to shine as the sun, by beholding his glory, And doth change this vile mortal corruptible body into a glorious body. The lame man, 
Act. 3.4.  who was laid at the gate of the temple, looking upon Peter, received strength, and entering into the temple praised God: Though now our souls be cast down, yet if we trust in the Lord, all our infirmities shall be cured, & entering into the holiest place we shall bless the name of the Lord for evermore: Then be not discouraged with present afflictions, let thy hope be steadfast and sure: Though in tempests sometimes they cut the anchors & leave them in the sea, 
Act. 27.40.  that the men may be saved, yet if we let our hope departed from us we perish. The time of our life is but as six days of labour and sorrow, and in this space we have so many nights of quiet and comfort, yea we have an evening before the morning, a time of strength before a time of trial; But in the end there is the eternal Sabbath of blessedness, when we shall for ever magnify the name of the Lord: 
Amos 8.5.  Though the carnal man doth with the Sabbath gone, that he may set forth wheat, and falsify the balances by deceit; yet let not believers make haste by impatience, but wait upon the Lord, knowing that by this difficult ascent we come to sit upon the throne.   
FINIS.