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 PRINCETON, N. J. x 
 
 Collection 
 
 of Puritan Literature. 
 
 Division 
 
 Section 
 Number 
 
 

& 
 
 «f> 
 
 *&r 
 
 <&& 
 
 X* 
 
 
 SACRED 
 
 SEPTENARIE. 
 
 Q R 
 
 A GODLY AND 
 
 FRVITFVLL EXPOSITI- 
 ON ON THE SEVEN 
 PSALMES OF 
 
 -*-"' Repentance. 
 
 rVI. 
 
 XXV 
 XXXII 
 
 viz. the< XXXVIII 
 Lt 
 
 cxxx. 
 
 CXLIII. 
 
 II. I t \ 
 
 VIII. >the< 4. j>of the Pe- 
 
 s' 
 6. 
 
 *7- ( 
 
 nitentials. 
 
 Serving cfpccially for the dirc&ion and com- 
 
 fortot aH fuch 3 vvho are either troubled in minde, 
 
 diieafed in body^ or perfecuted by 
 the wicked. 
 
 
 
 By M r - Archibald Symson, Jate Paftor 
 of the Church at Dalkeeth in Scotland, 
 
 L TfJD O 2V^> 
 Printed by Thmmas Tuine for Iobn Tttkamit , and are 
 to be Cold at his (hop,. at the three Golden L/om in 
 Qornrbill-, ncarc the Royall-Exchdngt. 
 \ 6 1 *. 
 
 
 
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 j* 
 
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 .^^::^^m^^m!^^^^A^^^^y 
 

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 T O 
 
 THE RIGHT HONORABLE, 
 
 WILLIAM 
 
 E ARLE OF MORTON 
 
 LORD OF VALKEETH, &c. 
 
 CAPTAIN E OF 1'HE GARD, KNIGHT 
 
 OF THE MOST NOBLE ORDER OF 
 
 THE CARTER, AND ONE OF HIS MAIE* 
 
 STIES MOST HONORABLE PRIVIE 
 
 COVNSELL IN BOTH 
 KINGDOMES. 
 
 AND 
 
 TO THE RIGHT VERTVO VS, 
 
 RELIGIOVS AND MOST NOBLE 
 
 «t LADY.^ViV^.COVNTESSE 
 
 OF UMO%JON H 
 
 The Authors moft faithfull , and 
 
 conftant friends. 
 
 The Tublt/her hereof ( his l^infman ) 
 
 confecrateth this enfu'mg Septenark 
 with fns faints tmpUyed 
 thtre'm. 
 
 A3 
 
V 
 
To the Reader. 
 
 Entle Reader , althoguh many 
 | both of the Auncicnt Fathers 
 and modeme Divines have 
 worthily , learnedly , and f te ^ 
 | lingly written on thefe feVen 
 Temtentials , fo that it may 
 feeme in a manner unneceffa- 
 ry and fuperfluous , that any thing (bould bee 
 addd: yea hecaufe this Ocean is not dry ed up, and 
 bee that commeth taft, may as ^ell fill his bucket 
 aihee that came fir ft, for the great advantage to my 
 Mafter, and the performance of my promt fe to mine 
 owne people , and certaine other godly Qbrifttans, 
 (and not for any defire of commendation or%aine> as 
 God is my record ) J have [trained my fe'fe to put 
 forth thts my Talent to the <view of the world, whereby 
 1 might (though not as thofe Worthies of David "toho 
 ban>egone b fore, whofe Weapons I have in fome places 
 ufed) give Jome blowes totheenemie. Herein albeit 
 
 a there 
 
To the Reader. 
 
 there may be fowefbhat both redundant and defc&ive, 
 ( for thereis no perfection in man, &* Apeiles afaaies 
 found fomwhat to be amended in thofe piBures which he 
 hud moftcurioufly drawne ) yet let not that [ome*tohat 
 which ts imperfeB withdraw thee from the ufe of the 
 reft 7 but reade, conferre, confider, and if any thing bee 
 added to the traVailes of others, give thankes to Cod, 
 and reape thou the commodities farewell 
 
 A. S 
 
 IMSON, 
 
 An 
 
 =*'-' * ■ I ■ UL I 
 
 •h»»W(pw« >W*^anaM* 
 
An Alphabeticall Table, dfrcdlirtg unto 
 
 the mod ncceiTary and profitable do&rines, 
 fontenccs andI:ftruaions 3 contained in the 
 
 enfuing Septenary. 
 
 A. 
 
 ABfent, Hew (jodis [aid to 
 abfent himftlfc, and to re- 
 turne te his children. 2$ 26. 
 Adverfitie. Therein men feare 
 
 Gods abjer,ce. J$. 
 Affliclion 1 Therein God chiefly 
 to be (ought and looked unto*6* 
 96, Foure reafons why God 
 fuffcrs his children to bee of- 
 flt&ed. 36. Counfells and com- 
 forts for fnch.xj. There af- 
 flittioKS honorable. 49. They 
 teach hftmiitiy. 65, are (jods 
 hand. 95. Tame to the god- 
 lies £oed.6$ . How ufefuH. 118. 
 How profit ah ie. 292. 
 Anger, Angry. Cjods anger three- 
 fold) 9. How in (jod, and how 
 in man ibid. Three finnes in 
 wans anger, ibid. Gods anger 
 grett. ibid. 10. Exceeds the 
 anger of a King/ibid.Hewfaid 
 to be angry 3 and not to be angry 
 ibid. 1 1 . How it differs from 
 mans, ibid. How man may bee 
 angry, ibid. Whether wee mufl 
 gee when God is *«g>7.ibid. 1 2 
 Application, 7^ecejfary.6S. 
 Arrowes. (j-ods arrotoes what J 
 
 they are. 141. The divers fcrts 
 thereof /ibid, by whom wee are 
 healed of the wounds made 
 thereby, ibid. How /hot at the 
 godly, and how at the unqodly, 
 ibid. 
 Aflnrance. How %t differs from 
 
 prefumption t %$, 
 A theifts. Their courfes in finne, 
 106. how much to bee condem- 
 ned. 2 1 4. 
 Away, ±A word to Devil I sand 
 dogges, 3 p. 
 
 B. 
 Ballads, Too frequently fung to 
 the difhonottr of God, 1 2 1 .The 
 fame are alfo condemned. 249. 
 Bea.X$JVbat we account deformi- 
 ty m them, wee allow in our 
 f elves, %x. 
 Beauty, a b le fling if not abufed m 
 
 2C0. 
 
 Benefits, imparted to any man in 
 particular muft redmnd to the 
 good of the whole Church, 9 3 . 
 
 Blencd D Bleflednefle, whence it 
 « . 8 1 . 8 2 . Wherein many place 
 it, ibid who happie, 86. True 
 biejjednes wherein it ftands.ftp. 
 
 Rones,The great paine therin . 1 8 
 a 2 Bridles, 
 
The Tabic. 
 
 Bridle$ y ma*hatb neede of many, 
 
 1-29. and God hath a bridle for 
 
 him. 130. 
 Burdens, Three forts of them. 
 
 MS- 
 
 C. 
 
 Children, have originall finne, 
 2 18. and how it commit h to 
 paffe. ibid. 
 Ghriit. At in condemnation with- \ 
 
 out him 54. He alone can take 
 
 array the- burthen offinne, 8?. 
 
 86. his blood a fit element to 
 
 wa/haway fin, 207. Through 
 
 him our effate furer then it 
 
 was in Adam 226. Hee is the 
 
 Chilians Altar .262. 
 Ghurch, Us enemies profper not 
 
 43. they are (ubtile. 74. 75. 
 
 The Chmri h fubje'1 to in finite 
 
 troubles 78. i~9 deliver her is 
 
 God prerogative , ibid, fhee 
 
 fbaU bee at the laft delivered 
 
 1 1 5 . cannot bee overwhelmed 
 
 ibid, altvates vitlorious, 119 
 
 no man can truely pray for 
 
 h,m{ilfe thatprayeth not for it 
 
 25 3 .how careful princes fhou Id 
 
 be th reof ibid, and what pro- 
 fit t ey have thereby, 253. and 
 
 by > her? care of religion ther in 
 
 ibid.^f <?W<rdfi>f to be had iher- 
 
 m, 256 Signes of Gods blefm 
 
 fings h re 2 f 6 The walls ther- 
 
 of what thtj are> with the ma- 
 terials and builder, 257,258. 
 
 JlHfbould pray for the peace 
 
 thereof 2 76. wee are to love it 
 
 more then our f elves, ibid. mofi 
 
 endangered by ^wr/^278. The 
 
 malice of her enemies 4 284, As 
 her troubles encreafe fo do her 
 comforts. 2S6 * 
 
 Comfort to bee found in the end 
 of our confltbl. 3 8. Though it 
 bee delayed yet it comes at the 
 laft. 27^, 
 
 Company of the wicked to bee 
 [hunted . 3 p. 
 
 CompalHon. The triallofa chrU 
 slian.4.9, 
 
 Concealemenc of fubhkefinnes 
 dijhonours God, 2 , 
 
 Confeffion . Auricular confeffion 
 difbonorableto god. 2. Con- 
 feffion mufl befimple and free. 
 61, a necejfarj part of repen- 
 tance. $$.wbcnce it procecdeth, 
 I o 2 why we (hould make it to 
 god, 1 02. i 03 . private when 
 and in what cafes expedient, 
 1 04. In conf effing our fins wee 
 mujt [hame our f elves ib. Au- 
 rtcular confeffion condemned. 
 
 1 44« C en f e JT Ion °ffi n Aground 
 for pardon % 2 10. He that com- 
 meth to god mufl confejfe his 
 owne unworthinejfe. 2 68; 
 
 Confeience. Thetroublc thereof, 
 a mediane to purge the joule 
 from fmne. IZ.no marine of re- 
 probation, ibid, 23. Trouble 
 of foul e and confeience differ. 
 23. How the confeience com- 
 meth to bee troubled, 24. and 
 what the trouble thereof is. 
 ibid. What peace of confeience 
 is, 'j i. The nfe of confeience in 
 m*n,99, 
 
 Conftancy crowneth all vcrtms. 
 
 54- 
 
The Table. 
 
 £4 <j. The reward thereof. 
 
 • ibid. 
 
 Contempt of inftruUioa how 
 danger $us. 121. 
 
 Contrition the fir ft fief to repen- 
 tance. 3 1 . 
 
 Gonveriion, not a works °f n *- \ 
 ture 64. in the fir ft *ll of grace 
 its of 1 he whole fo * le. 
 
 Covenant, what tt is. 6 8. It mttfi 
 
 Defires of the godly and wicked 
 differ both about the continu- 
 ation of life and feare of death. 
 
 30.31. 
 Difeafes, The heft of Gods chil- 
 dren fubjett to them. 17. The 
 fruit of finne.ibid. 18. The 
 beft remedie againft therru. 
 ibid, how occaftoned. 1 9. The 
 whole mo ft difeafed. 9 8 . 
 
 be mut*all. ibid Gods cove- \ Diitruft,7"fo caufe why our peti- 
 
 nant belongs to fuch as feare 
 htrru. 74. 
 
 Graft di fa f pointed becommes 
 cruelty. 77. v 
 
 Creator, One thing to dea'le with 
 him, another with the cre~ 
 atures. 31. 
 
 Groffe , foure markes to diflin- 
 guifr betweene it and a cur fe. 
 8-. The end of our erodes ap- 
 pointed by (jod.l^, 25. nature 
 impatient under if .ibid. 
 
 D. 
 
 Danger, Ttefperate dangers ^et 
 comfortable remedies . 26. 
 
 Darkenefle fptrituall to bee fea- 
 red. 273. 
 
 Death, a neceffitie thereof. 30* 
 Interrupts Gods fer vice here 
 on earth, ibid. 
 
 Deepe p'aces, what meant there- 
 by 263. 
 
 Dejection goes before lifting up. 
 
 47. 
 Deliverance. The time of the 
 Churches deliverance knowne 
 
 (hall be de Uvered. 2 78 , 
 De^erate, Who the) art. 130. 
 
 tions are not granted. 42. 
 
 Doubts, whence they arife in 
 (Jods children.%^. 
 
 Draw neere, wee fo doe to God 
 when we fleo fromhts enemies. 
 41.42. 
 
 Drunkennefle, The evils there- 
 of. 207. 
 
 E. 
 
 Elecl:, Three names given to 
 thenu.67.why they cannot be- 
 come repTobat-s. 3 35 . 
 
 Enemies, how it may be lawfull 
 for us to pray againft the. 2 98. 
 
 Errors, whence they come. 124. 
 
 Evills, Man himfelfe the caftfe 
 of all fuch as befall hirru.\04> t 
 105. who re Joyce therein . 49 . 
 
 Experience, of great nfe in a 
 preacher. I . experience of for- 
 mer mercies a comfort in ex- 
 tremity. 287. experience of 
 Gods favour muft befret a con- 
 formity to his will. 2 ,,1 . 
 
 Eyes, The right ufe and abnfeof 
 
 to God. 97. onely Gods Ifrael them-,, 35.3 5. How to befpent 
 
 rig htly .152 .tvhat t (sings take 
 k*> j thnr ftght. ibid. Gods 
 a 3 power 
 
The Table. 
 
 power manvfefted in making 
 them, ibid, wee Jha/l fee more 
 perfectly in heaven then wee 
 new doe. 183. 
 F. 
 Faith, CjO<i the objefl thereof. 
 47. The around of Prayer. 48, 
 49. moves God to defend us. 
 ibid, without it words are un- 
 profitable. ibid. Two props to 
 uphold it, 6l>. how itjufiifieth. 
 J 07. weaktnejfe thereof in the 
 g°dly, 1 1 8. Sings the triumph 
 before the victory. 1 20 - imper- 
 fect here I $ 1 . Taketh hold of 
 things to come. Tgo. wherein 
 tt differ eth from hope, 269. 
 whereon they two depend. 
 Favour. Cjeds favour to bee 
 fought, i^^.ifit be abufcdjhe 
 want thereof will bee quickly 
 found 238. how to beeaffured 
 
 thereof. 290. He that would be 
 
 in favour with him muflferve 
 
 him. 2 98. 
 Feare. What the feare ofCjodis. 
 
 6y. two properties thereof. 
 
 ibid. 
 Foole } natural! and fpi ituaH } 
 
 wherein they aoree. 146. 
 F "orsetrulnefle whence it fpring- 
 
 eth, 137.0/ what things wee 
 
 are f or get ft. II. 1 58. 
 Forgive, Who would have God 
 
 forgive them % must forgive 
 
 others. 109. 
 Friends, when to be found. 185. 
 
 how be ft tried. 184. a true 
 
 fund rare. ibid, what friend- 
 
 }; ip will not pule. ibid. 
 
 G. 
 
 Garment, properties thereof .%y. 
 
 Gifts given to us of Cjodare by 
 hs to bee impacted 10 others . 
 lo'y.Thefe of higher muft not 
 defpife the of leffer . \$9,£*ch 
 to communicate them. 240. 
 
 God dealeth differently with hit 
 owne children and with his e- 
 nemies.j. recompencethjufl/y t 
 25. Towhomhe is Jehovah, 
 he is alfo Elohim. 46.47. Ar- 
 guments to move him to heare 
 us. ibid. Hee only canfave 
 us, 54. He only unchangeable, 
 5 7 - f or gi v i n £ fnne be forget* 
 teth it. 61 .He is Gcod in hint* 
 felfe and to us .63. whom hee 
 directs he protects, 66, What 
 his judgement and vvaies are, 
 ibid. Hj teacheth firmer s, but 
 not all. ibid. He teacheth on* 
 ly the humb\e. ibid, all his 
 vvaies are mercy and truth , 
 67. Whom he for qi ves 3 hee di- 
 rects, 69. his hveisconfiant. 
 J:, no he/pe but from him.jq, 
 j$.He onelyto bee lookt unto 
 in trouble, ibid. He will not 
 patronize a wicked caufe.yS, 
 He fees our mifery with ptt- 
 ttful eyes, 110. heaves our 
 gronings^ and is able to helpe 
 pts.m his favour con flam , 
 ibid. Where to be found^hovv 
 tobefouvht and to what end, 
 ill. Settles us before wee 
 feeks him. 1 1 3. When to bee 
 found. 1 x^.why he- f onetimes 
 grant eth the ungodiies but de- 
 
 meth 
 
The 
 
 nieth the petitions of his owne, 
 ibhi. The onelj [we refuge, 
 117. his hands what they are, 
 and the forts thereof. 141. 
 trill not looke favorably on us 
 tiHwe fee our finnes 3 and his 
 anver again ft them. J 42. his 
 juftice avainft whorehunters. 
 lA%.ftnchangable.i$2. I 83. 
 can dtfappotnt the wickeds 
 counsels, 1 87. hath both pow- 
 er and will to helpe us , 190. 
 will come if wee patiently at* 
 tend his comming, \<) m , will 
 fupply whits deficient in us, 
 ibid, his mercies -more then 
 mans mi r eries. 204. his com- 
 pafsionswhat. 205. In wrong- 
 ing our neighbours hee is mo ft 
 wronged, ibid, his juftice 
 cannot be re fifted. 229. "whom 
 hee wounds hee takes eare to 
 cure, ibid, doth not fee Jinne 
 in his children. 250. cannot 
 abfent himfelfe for ever from 
 his owne. 235. The author of 
 every gift 2 + 7. Whether his 
 name by our praifes may bee 
 more amplified. 247. In what 
 things he delights not. 746. 
 What neede the Church have 
 of his blefsing, 256. Hee is 
 nigheH unto them that are 
 mofflow. %6^,his attributes 
 joyntly worke for our good, 
 36<r . his patur.ee not to bee a- 
 bufed, 2 >,8. LMercj how faid 
 to be in and with him, a 68. 
 »hy he is fo ready to grant it, 
 ~ Cp. his grace bj whom abu* 
 
 Tabic. 
 
 fed, ibid. He deliver eth from 
 all iniquities , 278. Why hee 
 doth often deny our requefts, 
 280. Who they are whom hee 
 re\eUeth not, ibid* hee hate 
 three judgement feates, 285. 
 his honour in delivering the 
 (fhurch when it appeareth 
 moft, 28 j. Hee rejerves to 
 him f elfe the deliverie thereof, 
 288. Thers helpe with him 
 for the great eft extremitie. 
 288 .his 'favour how benefici- 
 ally 289. hee is early to bee 
 fought. 291. his protection 
 fuffcient again ft all the (flour* 
 ches enemies. 293. T hefeve- 
 rail waies whereby he teacheth. 
 293. Hee being ours wee muft 
 be his. 294. 
 Godly, Godlinefle. The godlj 
 are fen fib I e of Gods wrath, \o. 
 They cannot lacks enemies, 
 36. Why the devill afflitls 
 them* 37. They have many 
 enemies. 49. 50. Their evills 
 and goods are common, ibid. 
 how dear e they are unto Cjod. 
 57 • 7 hey are affetted with the 
 ftateofthe Church* aS. en* 
 dure long trouble. 97. all of 
 them have their finnes for* 
 given. 107.109 are fure of 
 an hold in the time of neede \ 
 117. Though they *refubjecl f 
 yet are not overcome of 'trou- 
 bles. 11%. They are joy full in 
 the midst thereof \ 1 19. Their 
 teares end in joy. 12 1» Their 
 Jorrow differs from the nngod-. 
 
 lies. 
 
lne iaoie. 
 
 ties. P5« I J I. Why te armed 
 righteous, 1 3 5 . what manner 
 of per fans they muft be. ibid. 
 They rejoyce in the Lord* 136. 
 They account one Jinne many, 
 204. They wilt bee flit to the 
 trial!. 2 1 5. t2 1 6. They have 
 mo ft caufe to rejoyce. 227 .They 
 are not without their owne paf- 
 fions. 286. Why they are often 
 brought low. 28 9 . What in- 
 juries are done unto them re- 
 dound unto God, 295. 
 Godlinefle^£0/»f in Cjods way. 
 
 125. commeth not by nature. 
 
 219. 
 Gofpel, comes by revelation. 
 
 Grace, The beginning, continu- 
 ance and p erf etling thereof is 
 fromCjod .53. 54. Cjods grace 
 amplified by three (imilitudes. 
 8 j . Continuance of troubles, 
 extrcifeth grace .97 .the fitteft | 
 timetoworkf grace. $g. T yv ' ) \ 
 preparations thereto. 1 o I .The 
 degrees by which Godworheth 
 it in a /inner. 1 01. 1 02. Hee 
 that hath it can pray for it. 
 109. fufports the godly. 220. 
 Graces both renuing accom- 
 panyingand following are to 
 betrayed for. 234. The gra- 
 ces of the Spirit cannot bee ta- 
 ken away. 235. The grace of 
 initiation muft be feconded by 
 the grace of confirmation. 
 237. 
 
 H. 
 
 Harveft, Spirituall and earthly 
 wherein they difer. 134. 
 
 Health may be lawfully fought. 
 16. 
 
 Heart, ifrefo* med a trial I there- 
 of. 31. Spiritual! ftr-vice 
 comes therefrom. 47, Its as 
 an open Taverne to receive all 
 paffengers. 232. reformation 
 muft begin thereat. 233. It 
 ft and sin neede thereof, ibid. 
 a broken heart what it is. 2 49. 
 how acceptable with God 2 50, 
 7/ u to be given to God, and 
 how availeable it is in his 
 fcrvice. ibid* how it becomes 
 foft.2$l. It fets the tongue 
 on worke in celebrating Gods 
 mercies 287. 
 
 Heaven, 7^o attaining it but by 
 the way hading thereto.jo. 
 
 Helps , man ftands in neede of 
 many. tf. 
 
 Hope, a fure refuge in temptati- 
 on. 27 2 . It cannot fade, ibid. 
 He that hopeth is not too ha- 
 ft ie. 271. In Cjod alone. 
 
 Horfe and Mule, their nature. 
 1 27. and whomj they retrt- 
 fent. 128. 
 
 Humble, Who they are. 6$. 
 
 Humiliation, how profitable. 
 147. 
 
 Humilitie , a chiefe Chriftians 
 vertue. 66. 
 
 Hypocrifie in religion a mock^ 
 ing of God, 220. It is mo ft 
 
 odious 
 
The Tabic. 
 
 odious to God, and an enenie it will never fat le. 128. com- 
 
 to faith. 90. 
 Hypocrits condemned. 1 50. 
 Hyiop, How often mentioned in 
 
 fenpture 223. » herein it re 
 
 pre fents Chrisls bloo\ t 224. 
 
 The properties thereof, 225* 
 
 I. 
 
 Jehovah, Why fo often named. 
 26 7 J. comfortable, ibid, 
 
 Jefiiites, Their crued mzltce con- 
 demned. 18 6, 
 
 Ignorance, whence it comes. j 7, . 
 excujeth not, 62. naturally in 
 us. 5 1 . 5 2.70. I l^.an objeure 
 night. 7 J ;. 
 
 Induration, The degrees by 
 which the devill workes it. 
 I03. 
 
 infant?, Gods marvelom work? 
 in thfir conception, lip. 
 
 Iniquity, What it u. 41 t and 
 what it figmfeth. 266, 
 
 Innocency, a comfort in trou- 
 ble. i. 
 
 InftrucYion , Every one of us 
 ought to iuflrutl others. 123. 
 
 Joy of the godly tempered with 
 the crojfe.j f.j 6. arifeth from 
 the remiffion of finne. 132, 
 alwaies encreafeth. 133. fwal- 
 loweth up outward erodes, ib. 
 difference betweene the godlies 
 and ungodlies. 134. Reafons of 
 the godlies. ibid. In outward 
 things how law full # i 36 pro* 
 ceedeth of forrow, 227. true 
 \oy eateth »p falfe joy. ibid. 
 
 meth of God y and is occafwned 
 he word, ibid- Its 
 accompanied trtth forrow.236 
 No true joy but tn falvatiou 
 through thrift. 238. 
 
 Judge., Judgement, T* be freed 
 f>o<ti-t ftck*e(fe, and not from 
 finne ajuioement'y^ Sudden 
 judgements the tr^eatejl , 44, 
 What things may bee obferved 
 in the courfe of judgement. 
 104 there is a particular 
 judgement in this world. 215* 
 God willindge, and his iudgc- 
 rncnts are more fevere then 
 mans.lS^ Why God delay eth 
 the execution of his iudge- 
 ments en (erne, and punifheth 
 others. 298. 
 
 JuiUrkation^f/^ together with 
 fantlification 226, 
 
 K. 
 
 Knowledge, a conceit thereof is 
 a marke of ignorance, 5 3 , hove 
 to attame unto the knowledge 
 of finne. l\\.He that know eth 
 not himjelfe cannot knew God, 
 212. 
 
 L. 
 
 Liberty, What kind of liberty it 
 
 is that the godly enjoy, 238. 
 
 Christian liberty what it is, 
 
 239. 
 Life, How the godly may dejire life 
 
 or death, 27. depre to continue 
 b life 
 
life Ian full. 30. life externally 
 
 and int email of God. 297. 
 Light , The Christians light 
 
 commeth fremabove.ijf. 
 Lords day, breach thereof puni- 
 
 fited. 112. 
 
 The table. 
 
 of 'the Scrip lures. 20*. To be 
 perfwaded thereof how cem~ 
 for table* 241 . an helpe for all 
 miferies. 268. how it can bee 
 mercy in God to defiroy the 
 wicked* igy. 
 
 Man, how finf ull. 84, one may 
 have all beafts proper ties, ibid. 
 
 Mcanes, dangerous not toyeeld 
 to the m.anes which Godu- 
 feth, 7. 
 
 Meeke, Who they are. 6^ % 
 
 Mercy, Gods mercies inumera* 
 ble. 12. fonre forts of them, 
 1 3, They are unchangrble 
 ibid. The ufe to bee made 
 thereof. 14. who expetls it 
 
 Lo\ 'emu ft go together with fear e Merit, fonre reafons Again f} it. 
 268. 1 4.- an ob\e bl ion for it ar>fwe- 
 
 M. red. 15. CMercy excltids it. 
 
 27. confutation of the dotlrine 
 thereof. 56. 269. Lorinus a. 
 lefuit agunfi it. 63. againft 
 merits . 106. 203.208* 
 Mercy. Infinite miferies require 
 infinite mercies, 57. mifery 
 the objetl of mercy . 7 j. 
 Mourning for finne keepes us 
 from other mournings. 32. 
 that we cannot moume to be 
 lamented* 33, 
 
 m fi Jhew mercy, ibid. Itex-> Muficke, lawfa/l ard uftfttll. 
 
 eludes m-:rit, ibid. $ 6. He 
 
 that gets its get* all things. 
 
 !$• arguments to ob tame it. 
 
 ibid. To be freed both from 
 
 ftckneffe and finne , a double 
 
 mercy, 15. Cjods fervice is 
 
 joy-ted with mercy to our 
 
 neighbours. 41 . Cjods mercies 
 
 ete^nall. 57. mercy andju- 
 
 fticemeete in mans favation. 
 
 6 i . 6 ^. It belongs not to the 
 
 wi r k*A- 6j. It is Cjods chief e 
 
 honour . 6p. The fount aine of 
 
 a/lbleffings.75. Cjods mercies 
 
 greater then our finne s. 107. 
 
 It belongs to the faithful. 132. 
 
 To beg for it the word of a 
 
 fupplecant. 209. It groweth 
 
 in every corner of the garden 
 
 5. thepraife thereof, ibidi?*w 
 commoiiotu. 197. the ant it 
 quity thereof. 1 98 , the perpe- 
 ttiity thereof, ibid, whence it 
 commeth to bee neglected. 
 ibid. 
 Murther, how grievous a finne 
 it is. 242. 
 
 N. 
 
 Nature, weake and needs helps, 
 5 . force musl reclaime its fro w 
 wardneffe. 99. how ignorant 
 it is. 129. how the dulneffc 
 thereof muft be awaked* 26 3 ♦ 
 what man is by nature, 269. 
 Night divided into fonre wat- 
 ches . 272, Wherein this 
 
 world 
 
ivor Id may be compared there- 
 j /#. 272. 27 J. 
 
 o. 
 
 Obedience X^ 9 meant s tobrina 
 us thereto, 7 . 
 
 Order of (fods curing. 15. what 
 u e to bee made of the alphabe- 
 tical! order obferved in the 
 Pfalmes. 4^. Cjodmufl beflrfl 
 ferved. 60. 
 
 Original! finne, what it is, With 
 the branches thereof , 83. it is 
 finne. 21 8 # 
 
 P. 
 
 Paine, Two forts of it. 15, 
 
 Papiiis , nttferable comfortes. 
 269. Why they and Atheisls 
 live and die comfortlejfc. 
 290, 
 
 Parents neolivence in the educa- 
 tson of their children punifhed. 
 62 . They are to bee carefullin 
 educating their children* 2 1 8 , 
 hoy* being both religions they 
 can beget finfvll children .219, 
 
 Partake we must with no man in 
 his fnnes. 39. 40. 
 
 Particular remedies to bee apply- 
 ed to particular difeafes , 124. 
 
 Paflions, Tofubdue them A great 
 vi El or it. 188. 
 
 Patience, a lure ground of it. 96. 
 1 47. The mere patient wee 
 ate^the more the Lord pittieth 
 
 US. 189. 
 
 Pt^cc^dtfferencebetweenetrue & 
 
 Tabic. 
 
 falfc ftace, 20. how to difcerne 
 peace from fecurity. 21.22. 
 Penitent, Heisfs truely rvho be- 
 ing a pattertic of Jin nine be- 
 comes example of repentance. 
 
 Per (center s of the Churchy th'ir 
 end confufion .44. 
 
 Plea fares unlaw full, brine- law- 
 fullpaines . ?o. 
 
 Praife to God mutt be performed 
 by every mtmler. 247. 2S(o 
 man can praife him unleffe hce 
 be enabled by himfdfe. ibid. 
 TVhence it is that men doe not 
 praife God. 246. 
 
 Prayer, our wings to flee to God. 
 6. joynes us to (jod* 42, how 
 bene fciaH .ibid, its voice mere 
 mentall then vecall. ibid, be- 
 ing in faith it cannot but bee 
 , heard, ibid, why the Pfalmifi 
 mentioneth fo often that his 
 prayers were heard. 43 . a dif- 
 ference ^betweene prayers pro- 
 ceeding of faith and others . 94. 
 They are profitable for all 
 things. 1 jo. needfull to all. 
 ibid. conditions necejfarily to 
 be in him to whom we pray, 
 ibid, prayer is a feeding of 
 (fod. 112. (jod delights in it. 
 114. wherein it differeth from 
 praifes. 1 20. It flrengthens 
 cur faith in Gods promt fes^and 
 hafleneth him-> to deliver us. 
 190. what prayers are una* 
 vaileablc. 264. why we ought 
 to pray to Cjod alone, ibid, 
 prayer mufl bee fervent. 26?. 
 b 2 The 
 
 
The Table. 
 
 f he Lord heareth ifae ^odlies 
 prayers y though be doe not pre- 
 fently orant them, 265. 1 hofe 
 pray in vaine that are not affu- 
 red that Cjod will heare them. 
 279* prayer-, the life of regi- 
 on. 281. Davids time fptnt 
 in prayer \ ibid, again ft j+* 
 negletl thsreof ibid, fervency 
 there in whence it arifeih.i%$. 
 If it be not in faith and to Cjod 
 it is unavailable. 1 9 1 . 
 Preacher, The be ft Pr etcher who 
 he is I, an expe> intent eipr 'e- 
 ch*rof fmgular ufe, 80. even 
 bad p'eache^s may edtfie the 
 Church. ic8 7 hree proper- 
 ties reqxifit? in preachers, 
 1 2$ Taeymufi wait e on their 
 fl>ckf 127 in time of trouble 
 they muft rot forfa^e th/ir 
 ft k** \ 84. Th(j loft/d freely 
 nbnkjhe vies one of an >ther % 
 199.7 hey are Gods watchmen 
 
 Pre ;chin£ f f the word the ordi- 
 dtnary me*nes of falvatim. 
 $%.the matter thereof. 64, 
 
 Pr ; r umption , *& argument of 
 we^kevttffe 237^ 
 
 Princes muff pray for the 
 Church.tK^.hotc g^ea? fever 
 they are but fervdnts to God. 
 
 • Pfalmes, Vemte*ti*Ui 9 how vie. 
 cejfary , how profi 'able y and 
 w^j fo named. 3 . Tfalmes 
 ef degrees why fa termed. 
 261. 
 Purgatory di[apprwed t 26$ 
 
 Punifhment , Tokefeltowes in 
 ftn*e fhatt bee yokefll-jwes in 
 punifhment. 19^*6. 
 
 Quarrel Is, our owne aud G*d*. 
 43.44. 
 
 Redemption, what it is. ~yy. 
 man may partake of it. ibid. 
 It is purchased by Chrifts 
 blo(>d.ibid.whtrcin it is areas 
 ibid. * ' 
 
 Regeneration, To fuch as are 
 regenerate the leaf: fmnes ap- 
 pear e great. 59. Go 'd the fole 
 author thereof. 23 2. m re ex- 
 cellent then our firfl creatnn. 
 ibid. 
 Religious, They doe wr n%to 
 nonefi^. better fo to be y then 
 fo to be.thouoht .211 . 
 Remember, How God is faid to 
 remember. 56. God in re- 
 membring mercy forgets fwne. 
 5 8 . how farre we are to re- 
 member our /?****. 8 8. 8 9. 
 Remillion, The dstlhne of r e - 
 miffon of finne how necefary 
 to bee learned. 80. 81. wee 
 may bee ajfured thereof. 84 # 
 It certain?. 86. God for* 
 givivg finne^covers it. 87 Re- 
 miffio* of finne jayntdwith he- 
 lineffe yo.Godpardo>.sonej 
 the pemtert. 107. Remiffion 
 of fi'nne feenres from danger. 
 li J . not to be had by the Sa* 
 
 eramerts 
 
The Tabic. 
 
 craments ex opere operate 
 249. how nee&tkd St is, 259. 
 Why all men are to b g it. 
 
 282. 
 
 Repentance, The fir ft neceffary 
 dotlrineto be both taught and 
 learned. 1 . This fife the time 
 of i . 3. fonre markes of it. 
 3. a, God regards not the 
 quantity bur the quality ther- 
 0^.33. it mift beeborh r ccret 
 andcO'tftant. 34. // blots out 
 fmne. 40. it muii bee prop or- 
 t ion Able to our finnes. 1 00 
 rtfol.tion neceffary thereto. 
 Ioi. True repentance is vo- 
 luntary. 1 C2. It muft be of all 
 finnes. 105. it and remiffion 
 of finne meets too- ether. ic6 t 
 none is to be afhamed thereof \ 
 as who have not beene aflame d 
 to finns. 197. 
 
 Righreoufn fft,The*ule thereof 
 1 1 J . cannot be without fince- 
 rity. 1 3*. (]ods right eoufnejfe 
 vhtt it is and how excellent. 
 24". land of riohuoufnejfe 
 "what it figr.tfieth. 295. 
 
 s. 
 
 Sacrifice. Sobbs and fighes the 
 be(t facrsficer. 3 1 . The ufe of 
 I e gall facrifices. 2*6* "what 
 fa'nfice mo ft except able to 
 6W.ib ; d. Sacrifices of r ighte- 
 oufnejfe what.2$9. 
 
 on>62,.6q t Gods fecrets re- 
 vealed to them. 73. Saints 
 departed y doe not now heart 
 us. hi. Wherein thty are 
 now occupied. ibid.The Sa t #s 
 Meat danger, 1 1 j. The fury 
 of their enrmies^ ibid. They 
 muft be coiftant. \b\d- Saints 
 departed not to be mvocated, 
 202 
 
 Salvation belongeth onely to 
 (jod, 26, eve y man mujl be 
 afr.d'ofit. 82. 
 
 Sanguification followah there- 
 miffion of Sinnes. 231. 
 
 Satisfaction , mans fctisfaflton 
 cannot cover finne, 88. 
 
 Satan t acheth man to finne^ and 
 furn ifhet h clo<*kes to cover it , 
 9 X . he is more to be fear id for 
 his enft then his cruelty .187. 
 an enemie to r pentance and 
 eonfejjion of finne. \91.h1s po~ 
 I icy in hiding and makinv 
 knowne the greatnes of our 
 finnes,! 2. 
 
 ScriptureSjprofitablefor all ufes . 
 78. 80. The Papifts with- 
 holding theqi-> from the Laity 
 harm e full 271. . 
 
 Shame y The wicked the right 
 owners thereof 50. 
 
 Similitude much ufed in Scrip- 
 ture, Z06. no earth y thing 
 which may not by the*ru be 
 apply ed to fomefpirituall ufe, 
 ibid. 
 
 Saduccs, Two forts of them, 2C.\ Sincerity required of God in 
 Saints, How to make ufe of ey/ry Chri fttan. 90 ,91 .Three 
 thxir falls 2. Then commtwi- marlees whereby to try tt, 92. 
 
 b 1 It 
 
The Tabic. 
 
 // is to be ufed in CJods fer- 
 vict, 1 50. how efteemed uf 
 6V.22I. 
 Singing*, againft poptfi finging. 
 
 121.138. 
 Sinne, of great men how dange- 
 rous. 2. 7 the godly, it is 
 turned to the be ft. ibid, why 
 Cjod hates [innc. 10. It wea- 
 kens ftrong men. \6. It un~ 
 does the whale m.w. 18. how 
 Cjod c tires it. 19. monftreiu 
 fmncs produce unwonted pek^ 
 nejjes. ibid. The force of Jinne, 
 ibid. Short time therein may 
 bring a long time ofpaine.tf . 
 it blinds both foule and body. 
 2,(5. hatred thereof a marvel 
 of vitlory again ft it, 38. all | 
 finnes m-ft bee cjuitted. 40. 1 
 Stnners are the devills work^ 
 men , ibid. Sinnes wages, 
 40. 4T. there muft be know- 
 ledge thereof^ before there be 
 remiffion. 55. God makes it 
 mamfeft his glory. 58. no time 
 of mans life free from~> it. 59. 
 
 60 . Sinnes of knowledge worfi 
 
 61. By encreafing itturnesto 
 rebellion 6i.iThe only cbjetl of 
 mercy. 6q.Thofeaaainft God 
 hart our neighbour ^.aggra- 
 vation therefa marks of repen- 
 tance, i b . 143. if we remember 
 it God for gets it ,ib. all changes 
 come of Sinne. 72. multipli- 
 city of finne y brings multipli- 
 city of forrow. 75. our owne 
 jinne the root of al our trouble. 
 J 6. Ore finne draweth oh a- 
 
 nother. 8 } . of all others the 
 heaVrrjF - uurifoeH . 85. 1 44 . 
 meanes whereby to be freed 
 thereof, ibid , It makes nailed. 
 86. // is a debt, 88. God 
 wmkes not at the ftnncs of hit 
 owne children. 93, it mafyth 
 mcn'hkebeafts.9$. How man 
 makes it knowne to Cjod. ICO 
 whence the knowledge of it 
 cemmeth. ioi. It is nottobe 
 extenuated. \o%. who fo ever- 
 comme\h it in himfelfe, will 
 endeavour to overcome it in 
 others. 122* many finnes pro- 
 duce many forrowes, 1 3 1 . 
 punifbed in every member 
 committing it. 142. God can- 
 not away with it. ibid. It is 
 the caufe of all our miferies, 
 ibid. Why compared to waters. 
 143. caujeth putrejatlion 
 and rottennejfe. 145. chan- 
 geth mans beauty into defor- 
 mity 147. enfeebleth mans 
 nature. 149. publikt finnes 
 muft have publi^e repentance \ 
 200# It m^keth man appeare 
 filthy before Cjod. 206. J he 
 evils thereof, ibid, a man pol- 
 luted therewith is of all crea- 
 tures the mo ft beaftlj. 207. as 
 it is daily committed^ it muft 
 be daily purged, 207. wherein 
 compared to leprojie; 208. 
 notes both outward and in- 
 war d, (hewmg whether 'we be 
 "wafhen therefrom. 109. diffe- 
 rences betweene the godly And 
 ungodly in rtmtmbring their 
 
 fins. 
 
 
 
The Tabic 
 
 finnes. 2 to. The more ft ere* \ rit. i^g. The benefits com* 
 
 pent of them, the more we are 
 eafedof th rru, 213. as thej 
 are a breach of Gods law> they 
 [hould more grieve us , th n 
 becatsfe our neighbours are 
 wronged thereby, 214. ablu- 
 all finnes fp.tngfrom orig>na/i. 
 217. One linne re-.;embred 
 muft put xs inmmdoj oihers 
 committed ibid, how foone 
 m in beginncth to finve. 21 8, 
 pleafure therein hind<etb joy 
 m God \ 25 6. How God is [aid to 
 mark* mens finnes. 166. how 
 God taketh notice thereof. 
 2 68. generality of fnntngno 
 ex cufs for fmne. 169. Rcmif- 
 fion thereof to be begged. 284 
 Sion, and Jerusalem whatthfy 
 
 v«.j " /■ ■WW W *r«r,.»^.^ i r...„ ~ j ~„,„„ 
 
 were, and what they figni fit y \ ployed 253. 
 
 mingof him. 295. Two forts 
 
 of [pints. 2g^. 
 Spirituall things t9 bee firfi 
 Jo tight. 202. 
 
 T. 
 
 Teach , who would tench muft 
 f.rft lea>ne. $ I . falje teachers 
 dangerous. 274. 
 
 Teares, Gods purgations to ex* 
 pell finne. 3 4 . have for a with 
 God. ibid. 
 
 ThankefiilneiTe , an efpcciall 
 gift of Cjod, 1 20. what bene- 
 fit of all others we ought to be 
 mofl tha<k^full for,2^g. 
 
 Tongue, when fit to nfe it, when 
 not* 188. whenbeftimployd, 
 and by whom it is not well em* 
 
 with the application thereof. 
 254 255.256. 
 
 Sorrow for finne true andfained. 
 94 g^.howeffetluall. 247. 
 
 Soule,7w.*« hath a foule. 20. how 
 to kjrow whether it be at peace 
 with God. ibid, a difquieted 
 foule not the worfl, 20. what 
 things trouble the foule with 
 the remedies thereof. 25. It 
 is well kept when God keepeth 
 it. 77. There is no life m the 
 foule without the (enfihle pre* 
 fence of God. 290. 
 
 Spirit, Three forts of Spirits. 
 194. when the Spirit isri^ht, 
 *? 3. where Gods fpirit is, 
 there is liberty. 237. The holy 
 Cjhift why termed a free fpi- 
 
 Traditions bind not the confei- 
 eice. 68. 
 
 Tranfgreflors , multitudes of 
 them cannot warrant the con* 
 fciencc. 40. 
 
 Trialls -, whatfeever they are % 
 Cjodisjuj? n 6. 
 
 Trinity, a representation there* 
 of. 56 wherein to be imitated. 
 57 .tobeinvocated. 203. 
 
 Troubles , Spirituall greater 
 then temporall. 19. how a 
 troubled heart fpeal^s to God y 
 24. 7 roubles accompanied 
 with deliverances. 1 21. 132, 
 how long remembred. 137, 
 The godlies greatefl comfort 
 therein. 201. the end why we 
 may defire deliverance there- 
 from 
 
from.zig.whcn ye muft feeke 
 
 therein, 231. 
 Truth, recjmredboth in profe/p- 
 
 on and converjattan, 22 i. 
 T ymc, The more is /pent in f'm y 
 the more trouble follow es , 97. 
 
 to be w*U fifed , whilfl we 
 
 have it, 1 13 
 
 w. 
 
 Walke, for ift tans feet ■ where- 
 upon they muft wai^e%^2, 
 
 Wafhing, what meant thereby , 
 Iz^.whofeworkeit is, ibid. 
 
 Watchmen, their office, 273.274 
 
 Wa.ies,Two contrary ones t 51.52 
 Gods xxaieswhat they are .240. 
 
 Weakeneflc in us , a means t$ 
 prevaile with God, 1 tf, 17. 
 
 Wicked , They adde vinegar to 
 
 gall to Gods children, 38. def* 
 
 cribed by two marks, 50. 
 
 tv herein they refemble the 
 
 horfe y and wherein the mule, 
 
 128,129. Their life for row, 
 
 130. They rejojee at the jail 
 
 of others, 191. Their life is 
 
 finne , 193. alwaies c alumni- 
 
 atetheGod'y. 194. 
 
 Will , Such as performs Gods 
 -will are of him taught fo to do. 
 
 The Tabte 
 
 Wifedome, to be learnt of God 
 onely. 222 . The faithful! only 
 *re wife. I 23. 
 
 Women, Their impudency ccn- 
 demned, 200. 
 
 Word, When Gods Word is neg- 
 letted, the rod fo Howes, 7. It 
 frees man from fin and fhame m 
 46. the contempt therof the 
 can ft offbam?. 5 1 . fVtthout it 
 no ajfurance of pardon offin*ne, 
 55\ tt is a fecret. 73 . again ft 
 the leathers thereof. 229. On 
 whonu it worketh y and who 
 maktth profit thereby, 240. 
 the power thereof \ ibid* with 
 its neefsity and utility ib. To 
 rely on any thing elfe be fides 
 it vatne. 271 ♦ 
 
 Workes, no man can ft and hy his 
 owne workes % 269 again ft ju^ 
 fiification by them-*, 284. 
 
 World, wherein compared to A 
 night. 272. 273. 
 
 Worldlings, confumed by three 
 we>mes,^\. 
 
 Y. 
 
 Youth, What finne s enclinedun- 
 to, 60. is ignorant* 6l* 
 
 AN 
 
 ■«-.> 
 
AN INTRODVCTION, 
 
 OR PREFACE VNTO 
 
 THEENSVING 
 
 Septenary. 
 
 H E accuftomable method of doctrine which 
 bodi Ctoojes and the Prophets, Chnft and 
 his Apoftles, and John the Baptift ufed in 
 then* Sermons, was, Repent, for the Kingdome 
 of heaven is Mt hand. For as it were folly to 
 powre m Wme and Oyle in the wound, till 
 it bee firft ripped and fearched : So to 
 offer the Kingdome of God and the promifes of falvation to 
 a finner unlefle he be penitent , and leele what neede he hath of 
 Chriftsbloud were loft labour: yea, as none cared for the bra- 
 fen Sepent, but thofe who were fixing by the fiery Serpents , 
 and none fue and feeke after the Phifitian, buttheficke : So 
 none cares tot Chnft lefus , but thofe that teele themfelves 
 (rung by finne. That then is the firft and bell: preaching, 
 and hee the fittelt Preacher to cure foules, who can firft wound, 
 then heale ; firft caft downe>and then raife up. / love ( faith an 
 Ancient Father) that Pa/tor who d$th not move the people by his 
 dotlrine to applaud him % hut moveth me to mount for my Unne* For 
 
 as the Law preceds the Gofpel, fo Repentance doth the remifli- 
 on ot finnes : yet is not Repentance a caufe ot the Kingdome of 
 heaven, but a neceflary preparation tor the fame •, as a needle to 
 rpake entrance tor the thread of grace, which mult tk us to God, 
 This is the firft and mod necetfary lefton to be learned by us 
 all ; And at whofe fchoole can we learne it better, then at luch 
 an experimented Prince and Prophets, (experience having great 
 place in any who would teach and in(tru& others, that which 
 he hath firlr felt in himfeltc) who* (albeit a man after Gods own 
 heart) did commit murder and adultery, tor which be repented 
 
 B finccro- 
 
 Levif. f f« 
 
 Eztk 1 8 20. 
 Mat. 4. 17. 
 Ads ». 58. 
 Revel 2. f. 
 
 Mat. $ t. 
 
 Simtlie. 
 
 Num.i 1:9. 
 Mark. 2. 17. 
 ObfervtA. . 
 
 •fllum pafte- 
 rem amo, non 
 qui fibi pUu~ 
 fum, ftdmiki 
 pfanttum w?o- 
 yertt, 
 
 Simtt* 
 0bftrv4.2 % 
 
 1 Reg r j i* 
 
 iSana.x 1.4. 
 
 17 : 
 
 2 Sam. 1 z, 1 j 
 
6. 
 
 .6.17. 
 
 Ion ah 3 
 Either 4 
 a Chro. 
 Simil. 
 Obfirva. 
 
 Prov. 2 J. 2, 
 
 2 Sam. ii 4. 
 
 Obferva* 4 
 
 Kom. 2. 28. 
 
 Simil^ 
 
 Obferva* 5. 
 Rom. 5« 2C # 
 
 Gen 9: 21. 
 Gen. 19. 33. 
 
 2 Sam. 1 1.4. 
 
 17. 
 A&s 9. 1, 1. 
 
 Mat.26.74. 
 
 Tht Wnduclion^ er Preface. 
 
 fincerely , and hath honoured God more by his repentance than 
 he offended him by his finne. • BlefTed is that King who leaves 
 behind him, as great teftimony of his convcrfion to God,as hee 
 hath given proote of his defection from him. And therefore 
 let Kings learneofa K inland Paftors of a Prophet.even wh:n 
 they finnc, and become /tumbling blockes to others, to rejvnt, 
 ana blot out the note of ignominie ( which through their linne 
 they have received) by a true converfion and open con/efsion,as 
 the King of 2{i*eve y Q^eene Hefter, Mordecay, Manages, and 
 here David. For th?ir fmncs are more offenfive and greater 
 than others, as who make many to fall with them, as the tall of 
 a Cedar is the mine otmany inieriour trees. 
 3 b If our finnes be fecret, we are not bound to any auricular Con- 
 tcisionfor gods honour is to cone talc a fin-, in doing otherwife,we 
 do double wrong, one by our fin to offen i God,anoth :t by our 
 reveling to difhonour our feives and offend the Church. But it 
 our fin bepublique(as was Davids) to deny,colour, or extenuate 
 the fame, were to fin grievoufly againft God 8c our own foules, 
 defrauding God of his glory, and our foules ot falvation. 
 But marke the truth of that fentence,*^ things roorkjor the beft, 
 
 to thofe that love the Lord : tor Davids fin turnes to the glory of 
 
 God,the comfort of the Church,^ his o wnc falvation : fo that 
 
 as the dung and excrements ot nacure are profitable to fatten the 
 
 ground,fo is his fin to better 8c make him more iruitfull to God. 
 
 Herein alfo is the mercy of God greatly to be admired, that 
 
 where r m dtd abound, now grace doth fup >er abound \ tor albeit David 
 
 did fall through the corruption of his nature into thofe hairious 
 fmncsy yet God magnifieth his compafsions in his converfion, 
 and in his unlained repentance. 
 
 But hereby let not licencious libertines be provoked by Davids 
 example to finne,as commonly they abufe the falls of Gods chil- 
 dren,^ be warrants to themfeves,and arguments by which they 
 corroborate and ftrengthen themfeives in their wickedneffe, as 
 Drunkards, inftance 2(o ah ; Inceftuous men, Lot j Adulterers 
 and Murtherers,£>*W} Persecutors,^*/ ; A pofhtes/ <*<?>-,&£. 
 But oh wretched men that ye are, doeyemakethefalsotthc 
 Saints allurements provoking you to finne, whereby the contra* 
 ry they fhould bee as lb many Beacons, warning you that yee 
 take heede, leaft ye tall upon iuch rockes,upon which they were 
 inhazard to havebeene drowned , yea rather by their example 
 
 ye 
 
The IntroduBidn or Preface. I 
 
 yc ought to efchew fuch dangerous gulfcs whereinto they were 
 plunged, and learne by their repentance to repent tor finne *, for 
 
 their finne s are not (o much to be observed, as their repentance. But 
 
 alas, thefe defperate men take the inftrument which fhould 
 
 launce their wound,to kill themfclves therewith. Comparifon, 
 
 ( David hath left behind him [even Pfalmes ot Repentance ^^ ac- 
 cording to the number o. the ftven dayes of the yeeke , that as 
 each day we (in and rail, To we may have one of thefe Pfalmes, Qyr er a $ 
 asafhecpe-crooketopullusoutoithedichof finne. Thefe are 
 as [even Cities ot refage, wherinto a {inner may fly for fafegard, 
 whenhee findethhunfelrepurfued by the avenger of blood for Simll, 
 his finnes, or as /even ports wherein aChnfhan toiled with the Numb, j t. ■ 1- 
 waves ot temptations may get fafe harbour. They are not to be 
 milliked, becaufethey beare the number of feven, as though a- c m tf 
 ny magicall fuperftition were inclofed m that number, tor all 
 the holy Fathers have obferved, that mall the 150. Pfalmes of 
 DavidQ wheroi fome are wftruttions to a godly lite, others depre- 
 c*ti**sagamit his adverfaries,many oi them fraife s ofGods mer- 
 cies,others prayers lor the Church) thefe Seven are kit as witnef- 
 fes or his un Gained repentance, therefore they beare trie name of Why called 
 
 fenitentiatts ,* pcenamtenendo , becailfe they beare in them the pemtentials. 
 
 paine and griete ofhis heart, wh ch he fuf fainei for his finnes. 
 
 We have all finned with David, let us learne to repent with Vfe. 
 < David£o\: the blood of Chrift willnot be effe&uall to any but to 
 a penitent firmer. Now is the time when repentance may hcipe 
 
 thee, tor though ( as 4*ftin faith) after this life tt be per pet null, tt Augulfine} 
 
 isinvainex As E(*» mourned bitterly,when there was no place Gen i 7 . 3 s. 
 kit for the blefsing,fo (halt thou doe, if thou neglect the oppjr- Hc *>.».«7< 
 tunity or repentance. 
 
 But that ye may learne to difcerne, whether ye have obtained Fouremirkes 
 the gift of true repentance, as 'David did, obferve thefe foure of Repentance, 
 markes. 
 
 Firft, what was the ground and firft motive which moved ycu * M* r k*. 
 to repent ? the plagues and f courges of God, ( as they made ^ he g roun£ * ®f 
 Pharaoh to fay, / hwe finned : ) Or the fweet voyce ot Gods j^ 1 ™ 6, 
 word which moved David to fay, / have [mned . I: fomc paine, % s am u ij, 
 ftame or fickneffe hath made thee repent, it being removed, Cam. 5. 5, 
 thou mayeft change •, but if the Word hath wonne thee, 
 ihoti art wonne mdeede. The Spoufe m the (fanticles 
 was railed irom the bed of finne by th: voyce o: her belov d : 
 
 B 2 Chrift 
 
4. The Intrtdu fli$n y or Preface} 
 
 L k 11 6t 61 Ctaft looked on Peter, and hee wept bitterly. The Word 
 
 of God by John converted the Souldiers ; by 'Peter three 
 
 Ate mw thoufand Iewes y as "Paid was by the voice of Chrift, -*hy 
 
 Ads 9. 4. fcrfecHttft thou me, 
 
 i_AJ*rkf, Next,trie the fi*ceritie of thy Repentance, whether thy heart 
 Smce nit. hath greater griefe for finne than thy tongue utters. The 
 Stmt/. Com&dians who act the fiege of Troy y can represent the 
 
 dolefull habite, teares andforrovv>es of PrUmms and Hecubc y 
 King and Queene of Troy , but they are not in heart touch-, 
 ed with their griefe, neither are they fenfible of their for- 
 2 Sam. 14- !♦ row. The woman of Tecoah counterfeited her griefe for 
 *sibialom 3 but felt none. Such and no better is the Repen- 
 2 Sam. 24. 1 7. tance of Hypocrites, they may weepe with Saul counter- 
 feitly , their heart not being truly touched : which Hypo- 
 ^Cf^. crifie of theirs and laincd repentance , the Lord deteftsmore, 
 
 then any fin chat a man can commit : for a man firming, profef- 
 feth himfelie to bee the Devils fcrvant, but faineiiy repen- 
 ting, hee profelFeth himfelfe to bee Gods feiVant; in the- 
 meane time keeping his heart to the Devill, and with A«a- 
 Aels 5. 2, mas anc j SapMra ftealmg backe faenJegioufly that which hee 
 
 offered to God, yea even the beft part, his heart. 
 ->Ma*ke. Thirdly, trie the vmvcrfalitj of thy repentance , for it muft 
 Vniverfalitie. no t bee of one y but of *#finnes •, ye muft not fpare dgagand 
 1 Sam. 1 5 $>♦ the iat cattell with SahI > your pnncipall, moft profitable and 
 pleafanc finnes, but- if ye deny one, denk all; ii yee relbfc 
 one, rctiifeall ; if ye reject one, reject all : for as one rope was 
 Iuig 1611, abletobinde Samp on y when he was fpoyledof the markeof 
 *&£* Gods prefence m his head % fo one finne not repented tor r 
 
 is able to carry any perfon headlong to deftru&ion. 
 4 Marke. Finally, let thy repentance bee conflant % not as the dew of 
 Confhncy. the morning , or the morning cloud , but the longer thot* 
 Hofeai$.$. Jiveft, thou muft ever have the greater rcmorfe lor thy 
 Stmt/. finne. The fhippes are in greateft hazzard when they ride 
 Hal, 1 30. 1. in fhallow waters, and are moft fure in deepeft places, 
 
 according to that of David, Out of the deepe places I cried urn* 
 
 Simil. thee. And as quicke fprings fend forth continuall waters both 
 
 Winter and Summer, whereas ftanding pooles are dried up 
 through the heate of the Sunne •, So is true repentance ever 
 mourning and br.yling out teares, when the counterfeit dries up 
 fodainely, through the inordinate heate oi atifedions. 
 
 A 
 
A 
 
 GODLY AND FRVIT/. 
 
 FVLL EXPOSITION ON 
 
 THE SIXT Psalme, THE 
 
 FIRST OF THE 
 
 FENITENTIALS. 
 
 His being in order the firft of the Seven, contai- 
 
 neth a Preface, and the Pfalme k felfe. The 
 
 Pre;acecontaines the Author, Davtd, themufl- 
 
 cail Inftrumcnrs whereon it was to be fung, Ne~ 
 
 ginotb upon s hemmiih, and theperfon to whom 
 
 s it is concredit to be fung,the chieie Mufiuan. 
 
 D*vid was a chieie finner, who not only finned j'n his perfbn, 
 
 but by hfs example made Gods name to be evili fpoken of, now 
 
 he becomes a chide mourner tor his oifcnces committed j 
 
 He commits this Pfalme to the Matter of the Bajfes and 7V- 
 nsrs to bee fung, by the tunes which are called ^m™* $u*W 
 tbeMndcrnsofltndmtddle. Yefeeby this the lawotfnefTe ol Vu- 
 ficke, and that it hath becneeftcemed among theSajnts, anJis 
 of great vcrtue to ftirre up the affc&ionsor- men. The Harpe 
 of David banifhed the eviil (pint from S*ttl : E/tfia craved a 
 Minftrill to remove his anger, yea it is al'leaged, that by the 
 found Oi Muiicke the Dolpbtnt is much taken : It is very com- 
 mendable i:'it be rightly ufed, font lsnotoneiymccteto ftirre 
 up the affections to joy , but alfo to provoke them to mourning, 
 for fo heavie is cur nature, that it craveth helpes rn.ifuppli- 
 iwcnts whi< h may auxher us to the fervice a God, whereby the 
 contrary there is .oicc enough in nature to provoke it to evill> 
 for this caufe he commits it to the Ba: c an i Tenor. 
 
 Toconciudethi5point,letn:)mancontcmne Mufick, feeing 
 it is magnified in heaven amongft the Angels, and the aire is 
 replenished with nfinite varietie of tunes and nstcs; Men 
 ftiouid imitate Angeis, and not bee in;ehour to birds, but bee 
 here on earth {hrred up topraife God, left inhcii we ling that 
 
 B 3 biacke 
 
 Divifion ge- 
 nerall. 
 
 Obfcrv*. 
 
 Theperfon to 
 
 who n 9 and 
 
 inftruments 
 
 whereon to be 
 
 fung 
 
 Mufick lawful. 
 
 i Sam. 16. i$. 
 2 Reg $.15, 
 
 2(°te. 
 
 Muficke prai* 
 fed. 
 
 Pfal, 145.17V- 
 
K^in Exfofitien up$» Verfe t • 
 
 blackc Bafe,and be forced to cry, The Lordisjuft i* all his iudge^ 
 
 ments. 
 
 tid ***" The Pfalme hath two parts, a Prayer, and a Triumph afte* 
 Prater. The Prayer hath two parts, a deprecation or eviil, in 
 the firfl three verfes, and a defire of delivery, in the next fbure. 
 The triumph and pcrfwafion,of obtaining his fuit, in the three 
 laft. 
 
 J^u^ofthii It ferves for all perfons who are either troubled in mind, or 
 il m£ * difeafed in their bxfics, or are perfecuted by tfie wicked. I{ 
 
 thev peiufe this Pfalme, they fliall finde medicine toremedie 
 an J cure ail. 
 
 Verse I. 
 
 Vcrfe i . O Lord rebuke me not in thine anger , neither chaftife mee in thy 
 
 wrath, 
 
 c Dottrine i. f^\ Lord:] David being heavily vexed, hath his refuge to 
 
 In our afflifti- vy God, whofe hand he felt upon him : whereby hee would 
 
 jms wee muft teach U s .not to fet our eye upon the inftrument which af fli&eth 
 
 and not° t^ fc' uS > or c ^ c ml( * call * es which deale with us,but iooke higher then 
 
 condarycaufes' thofe, tothat Prtmnm mobile ,thc eternall God, the firftmoover 
 
 of them all, without whofe fpeciall advice and determination, 
 
 theDevillhimfelfe is not able tocaufe the leaft haire of our 
 
 * For all are head to fall to the ground *^ which David considered wel(when 
 
 mimbrei. shemei railed at him) in faying, The Lord hath bidden him : the 
 
 »Sam°i6°n like he thought at the death of his child. This I*b acknow- 
 
 and 1 1. 1 $. ledged, when in his great diftreffe hee looked to God and laid, 
 
 lob 1. xi. We have received good things at his hand y why not eviUalfo^ the 
 
 Vfe, Lord hath given, the Lord hath taken % blejfed be the name of the 
 
 To goe ro L or{ i When then we are wounded, wee mull goe to one who 
 i n °! tot A h ar can cure us,even him who hath heaved us up,and caft us downe 
 
 in our dat/:el- in- -r 
 
 r cs . agame,and willagaineraiieusup. 
 
 Dott. 2. "Next, David being m diftreife, runnes to Prayer, for Prayer 
 Prayer is our is the wings where with we muft flie to the mountaine of dod 
 wings to flie in our tribulations, to hick our felves in his R. ocke (as a Dove) 
 ™rA° d in?ur fr° m f he violence of the Hauke which purfucth us, yea often- 
 Cam x°?4 tlmcs Goi fendcth us affli&ions, to the end we may bee provo- 
 
 SiA-1 ' ked to Prayer. 
 
 Retake 
 
the fixt Phlmi; Ve^fe i. 7 
 
 [Rebuke me not ] God hath two meanes by which he reduceth a Mean « *>y 
 his children to obedience : his word, by which hec rebukes ^0^ f oc1s 
 them, and his rod, by which hee chaftifeth them. The word bed"™"/. t0 °~ 
 precedes, admonishing them by h s fcrvants whom hcehath 1 His Word, 
 lent in all ages 1 3 call finn^rs to repentance : of the which Da- * H:s Rod. 
 vMhimfelfe faith, Let the righteous rebuke me\ and as a Father p!^ tc2,17 " 
 dothfirft rebuke his diferiered child ,fo doth Go ifpeake to JfwVi&Se'td 
 them. But when men negieel: the warnings of his word, then be ruled by 
 Gad, as a good Father, takes up the rod and beatcs them. Our Gods Word, 
 Saviour wakened the three Difciples in the garden three times, tllcn Gocl will 
 but feeing that ferved not, he told them that Iudas and his '** f ^ le to . , 
 band was comming to awaken them , whom his ownevoyce h^Rod"* 
 could not waken. Many contemne the Word and Sacraments, Mar. %6+6. 
 &: fuch gracious warnings, for which caufe(^s faith the Apoftle) » Cor. 1 1.$©. 
 
 many at e weakeandfu ke amono T you, and many Jleepe, And lndecde c . 
 
 many warnings have we received, but all in vaine,and therefore ** /w,/ * 
 the Lord hath becne forced to apply fome harder remedies, yea 
 even to fire the filthy farficofourfinne. 
 
 Butycthappieis that man that can bee touched with any of Note. 
 them ( where by the contrary it is a defperate evill where no- Yeld t0 the 
 thing can move) either with the Word 3 as David was when he ™*™\ ^^ 
 laid, I have pnned, or the rod, as the frodtgaU, being pinched iSamili'j 
 with famine, refolved to returne to his Father, and con^eAe his Luke. 15.18.* 
 owne unwoithinefle. But alafle, the Lord hath too great caufe 
 tocomplaine of this age, as hee did ot the Israelites by his Pro- Amos 4* 9* 
 
 phct, while he faies, / have/mttten them wtth CMildew, Cjrajboy- 
 fcrs) &c. and yet they have not returned unto me : and therefore 
 
 it is to be feared that it beiall to us* as to the Sonncs of Bit 3 who 
 
 would not heare the vryce of their Father 9 he caufe the Lord womld 1 Sam 1. 15 . & 
 
 flay them. 4. ««. 
 
 £/» thine *ngerf\ David deprecates not Gods rebukesorcor- Diftniaioa 
 ieftiom, but that he would not rebuke him in his anger,ne:ther bee wi xt Gods 
 chamkhim in his wrath, by' which he makes amaniicfldift m- ehaftifihg his 
 ftion betweene Gods chafftfcments to his his owne and punifh- chlld £ n and 
 ments to his enemies, for God ftnkes them both, but not with enemies 2 
 alike affection, as a lather wiileorreS his chill and punifh his Goes children 
 enemy, being in a contrary difpof iuon to the one, m which he mcteaic thek 
 was not to the other. It is true, there is a great fim litude be- 8 r J5 fc in not 
 tweene a turfe and a crolTe, and oi ten times Gods children have ^ ™**^ u b r £ 
 beene deceived thereby , and through h*s Jiard handling of them, a * !u * fc c 
 
 have 
 
% An Exftfitkn up* Verfe t« 
 
 have judged him to have become their enemie ; but indeed 
 there is great difference; for the one commethout of his love 
 to his ownc, the other out ok his hatred to the ungodly , as a be- 
 ginning of their everkfting paines. 
 Somemarkcs ^nd to r he end ye may know whether they come from the 
 a«d Vcroff" ' lanc ^ s °( a I° v i n g G°d, or no, confider thefe markes 3c tokens, 
 i Mar he'. Firft, if thev leade thee to a conhderaton of thy finne* which 
 Tolookc to is the grouncfandcaiife of then), fo that thou lookeftnottothe 
 our fel ves, a$ inflrumcntall or fecond caufe , but to thy felte, the caufe oi all, 
 cavfiiigttj and they come from the hand or a loving God. 
 not tofecon- Secondly, it they make thee leave off tofinneandreie&it, 
 
 darymeanes. fc i J c i r\ J 
 
 2 Marhe "^ come rr ? m a loving God. 
 
 If by them we Thirdly, it" under thy crofle thourunne unto God, whom 
 be driven from thou haft pierced, that hce may deliver thee, and not fay with 
 
 finne. that godleile King lehor«nt t IVhj [htm Id I attend any more up on. 
 
 3 Marks- the Lord ? they come from a loving God. 
 
 if they dnve Fourthly, the crofle worketh in the godly a wonderfull 
 "2 Kin 6 humility and patience, fo that they fubmic themfcives underthe 
 
 4 Mar kl * ^nd °^ c ^e Jiving God, that they under it may be tamed, and 
 
 ifthcyworke from Lions bemaxie Lambs. ThewickedeitherhowleCasdoe 
 in us humility dogs that are beaten) through fenfe of their prefent ftrojee, or if 
 and ptience. they be humbled and feeme patient, it is coafted and perforce^ 
 Stmt/. as a Li on w hich is caged, and cannot ftirre. In a word,their af- 
 
 N°*e. fliftions may well reftraine their perverfe nature, but it can ne- 
 
 ver chang, alter, nor renew it, itmuftbee the power of Gods 
 reftrainnig grace, which will renew man and mortifie his 
 affections . The Lord fan&ifie our corrections, that they may 
 worke in us a taie converfion to our God, for which God hath 
 laid them upon us. And let us defire his Majefty, that fince hee 
 viiiteth us every morning, and deales ( to the outward appea- 
 i Sam. 7.14. ranee) more ftri&ly with us, than with ourenemies, that hee 
 may whip us with the rod of his children,and take not away his 
 holy fpirit from us, as he doth from the wicked. 
 
 The thing that hee deprecates here is the wrath of Qod, and» 
 therefore it falleth out naturally, that I fhould f peake thereof. 
 Opinions of The Philofophers (aid of old, chat there was neither wrath nor 
 Gods anger, grace in God , and therefore that he neither rewarded his won- 
 Shippers, nor punifhed thofe that contemned him. The Stuck?* 
 affirmed that there was no wrath in God,becaufe they confide- 
 red nothing in wrath, biK that which is corruptible and finiull> 
 
 as 
 
the fixt Psalm e . Vcrfc I • 9 
 
 as to ninnc after a bcaftly manner to revenge. But alafTe thofe 
 perfons did not confider the difference betwixt the qualities 
 that are in our finiull nature, and the effentiaU properties which 
 are m God : for hee is angry and finncs not. His anger is as 
 pure as his mercy, for his jufticeishis anger, but our anger is 
 mixed with finne, and therefore cvill. 
 
 The Scriptures themfelves make mention of Gods wrath,that Num. u. *. 
 he was angry againft the I/raelttes^gianVt the W*/»*^againft Gc "- '914. 
 P haraoh y Ag^\n& «fr/*»w*,againft the lewrs, for the finne oi Jehu. Ex °<* 4 &c. 
 But it is to be undcrftood, that the names of Furie and Anger h^S 15 ' 1 t '** 
 are not in God fecundkm affettum, that is, not according to the 
 paflionandaffe£hon (imtowhHiGodisnotfubjecT:) (edfccun- How anger is 
 dkm effeftum, according to the effect : as when God chaftifeth m Goc< . 
 UnriOy it feemeth to the finner that God is in choler, and fc> hee 
 meafureth God according to humane fenfe. 
 
 The anger of God is threefold. 1 . General/, which is laid up- Gcxfs anger is 
 on all men, rbr which caufe the Apoftlc faith, *>c are all the chrf- threefold? 
 dren of wrath, 2. Temf$r *r$e y wherein God is angry both againft '• General!, 
 the finnes of the elecland reprobate in this prefcntliie. 3 Eter. /^m ra te 
 
 "*N, Which the Apoftle called the wrath to come: of which aifo jlEcerH!"*' 
 I'hn the 'Saptifi fpeaketh, who hath forewarned joh to efcape the 1 Thef. r.1'0. 
 wrath to come ? Match. 5 . 7. 
 
 Thofe who are fubjeft to anger, whom the Grecians call Three finne* 
 if*** <, they are fuddenly paffipnate, and have three great infir- in ™ ans anger- 
 mities in being angry : 1 . lu i M againft thofe whom they a^fttfa* " grT 
 Aouklnot. 2. izhtiJti, for matters they ftiouid not. 3. «*>*<„, » the^OioulT 
 JW) more than they fhould bee, which three fall not into God, not. 
 for his wrath is oncly againft finfteiswhodoetranfgreflehis x « For things 
 Law, not againft the righteous, asajuft Iudge being angry at the y fn °i>^ 
 malcia&ors. Next, his anger is oncly againft finne, tor he ha- ?°^ orcth 
 tethnothis owne creature, but the corruption of finne that de- tfcey AoiidT 
 ftroyes his creature. And thirdly, the whole Scriptures teftjfie Neither of* 
 unto us, that he doth moderate and temperate his wrath, that which befall 
 inhisgreateft indignation he hath remembred mercy , and hath Godt 
 not proceeded with the extremity and rigor of his juftice. 
 
 But it muft be remembred, that as his grace is very great, fo Gods anger 
 his wrath is very heavy : And therefore faith the Pfalmift, who great. 
 
 kpoweth the "weight of thy wdtgnatton I The wrath of a King is as pra J. 90.11. 
 
 the roaring of a Lion : as the wrath of King Ti^Uchadnez^ar ^° **•** 
 King ofBabel, was great, and the fire very fearefull. Butthc ,3,,6,,f ' 
 
 C three 
 
2 An Exptfthn uptn Verfc i. 
 
 three Children feared not fo much that temporal! fire, as the 
 
 fire of the angry countenance of God, himfelfe being a confu- 
 
 Dem 4^4* ming fire and an everlafting burning • *s4 fire is kindled in my 
 
 & wrath (faith the Lord) andfiaJi burne unto the hot tome ofheH/tnd 
 
 H-b 1 1*19. fia/l consume the earth with her increafe % andfet on fire the founda- 
 tions of the mountains^ &c % Then fince we will be loath to un- 
 derlie the wrath of a King, ought we not to be carefull and cir- 
 cumfpeft, that wee come not under the danger of the higheft 
 Difterenccs wrat h • Th? anger of a mortall King reaches and extends to 
 betwixt the the bodies, goods, and pofterity of the offenders ; but the an- 
 angerofa gerofGodreach.es further, even to thefoule. The anger of a 
 K ng and of Prince is finite, and will have an end, but Gods anger is infinite 
 God * and endlefie, as himfelfe is y The breath of his no finis as a river of 
 
 PP . brtxnfione will kindle Tofheth prepared for the King* But woe will 
 
 ' 3 ' bee to thofe that for feare of any earthly Prince or Monarch, 
 come under the indignation and wrath of God. 
 All finnes offend God and provoke him to anger, but there 
 What finnes are f° me P^ inte d out by Scripture, whereat he is more offended, 
 God hates. as Witchc raft,Idolatrie,Hypocrifie,Sc:c,vea,thofe which feemc 
 lrfler finnes to us being multiplied,and not repented tor, will al- 
 fo kindle him to anger : yea, further, what ever finnc we com- 
 mit, God will be angry at it and offended therewith, not that 
 he can receive any e vill by our evill doing, more then hee gets 
 good by our well doing; but he is angry that we fhouldundoc 
 Why Go ^ - s j ma g e j n Lls and be caufe of our o wne damnation . As a fa- 
 
 hates hnnc« , . '^ ■ , . . r r 
 
 ther is offended at h:s tonne, not tor any wrong commingto 
 
 him, but to fee his owne image before his cycs y and apart of hjs 
 
 owne nature deftroying it felfe. 
 
 \7^either chafticemein thy wrath ] The duplication of the 
 The godly are wor ^ an £ er * a nd heate or furie,(heweth unto us that David ap- 
 to be fenfible prehended deepely Gods indignation,for there are many (alas) 
 of Gods wrath who doe thinke little of it, but a heart alHi&ed and mortified 
 
 will redouble the grievance, and thinke more and more of his 
 
 Ma;efties anger. 
 
 But it maybe askecj* how God faith there is no anger with me y 
 
 Ob\e&io*. and here David craves to bee exempted from his anger ? I an- 
 
 Efay 27.4. f W er, Hee hath no flefhly anger , fuch as proceeds from rafli 
 
 Anfwer. judgement, or the corruption oi man ; but he is angry and fins 
 
 not, when hee is onely angry at finne : for it is certaine, that 
 
 God will bee angry at nothing in his creatures, butonely finne, 
 
 which 
 
the ft*t Psalmi, Vcr r e 2. n 
 
 which bringcth man to deftru&ion : for as if a father law a 
 fcrpcnt in his childs bofome, hee would hate the ferpent n-^t- 
 withftanding his love to the boy f So we are Go ds ch 1 it n he 
 loves that which .he made of us, our bodie and foule, an, i hates Simil. 
 that which the devill hath put in us, our finne. 
 
 And as the anger oJ: God differs from the anger of man, the 
 one being grounded upon partiall afte&ions of the corrupted Godstxget 
 heart which is offended at any tiling which croileth it,the other dl ft ' « ^om * 
 being onely moved at finne : So they differ in continuance ; for mans * 
 Gods wrath lafts but a moment, flow he is to conceive a u r .th, 
 and ready to pardon. But the anger oi man on the contrary, pfrj.^g, 
 arifeth ^rom the fmalleft mot.ves, and it cannot ceafe till it b:e 
 converted into mallice, as at laft the ferpent becommeth a fiery 
 flying Dragon. 
 
 Therefore let us imitate God in our anger , obferving yr e ^ 
 
 that rule of the Apoftle, Be **gry, and finne net, LetUS be Ephc^i^. 
 
 angry at nothing but finne in our felves and in others. And 
 
 agakie, Let net the S finne goe downe on oar wrath. In the meane Ep^ c «4 2 & 
 
 time, let us remember that there is nothing more terrible than 
 the wrath oi God : anl therefore let us waike in reare and trem- 
 bling before him, who is able to kill both body and foule. Are M^- 10 - 2 ^. 
 they not then defperate, 3c mif erable men, whofe ufuali impre- 
 cations are, that the wrath of Godbeuponthemfelves(L fuch 
 and fuch a thing be not true ) and the vengeance ot God upon 
 their neighbours ■> Alas, one day they (hall feeie the dinto; that 
 wrath, when they (hall be forced to cry, O mount awes cover ^md Kzvd.6.16. 
 O hilles hide usfrom the face ofthtt terrible I*dge % 
 
 Ver.se. II. 
 
 Have mercy Upon me, O Lord, for lam weake : O Lordheate me^ Verfe 2, 
 for my bones are vexed. 1 
 
 HAve mercy : ] To flie and efcape the anger of God, he Cccs q) e ft r r 
 . no meanes in heaven or in earjth, and therefore hee retires No mine's to 
 himfelic tp God , eyen to him who wounded him , that hee efchew Obdi 
 might heale him. He Rlcs not with Adam to the bufli,roi with an g cr but ro ' \ \ 
 Sanl tothe Witch, oj with lonas to Ttrflnjb, buthceappcales^ tdhi 8 rnfefft ' 
 from an angry and juft God toamcrcifiiU God,andttouihim- V&m.xM. 
 
 C 2 fdfelonahx.iV 
 
M An Expofititn ufon Verfe a. 
 
 felfctohimfelfe. The woman who was condemned by King 
 
 Philip, appealed from Philip being drunken to VhiUpbemg fo- 
 
 Vfe, ber. But David appeales from one Vertue, Iniice, to another, 
 
 In the fenfe of Mercy .There may be appellation from the Tribunal! o: Man to 
 
 Gods wrath the luftice feate of God,but when thou art indited before Gods 
 
 Teekc to him luftice feate, whether or to whom wilt thou gor,but to Him- 
 Pfcl^T**. ^ c> and his Mercy-feate , which is the higheft and laft place 
 of appellation ? J have none in Henvsn bnt thee % nor inearth be 
 
 fides thee 9 
 
 Vott, 2. Next, obferve what ^rfWcraves,^ Mercy :"] whereby wee 
 
 A fenfe of mi- ma y perceive that hee was brought to aconfiderationofhis 
 
 t^crlrtm&Ky own m ^ cr Y^ ot e ^ c ,ie nee <k not to have asked for mercy Then 
 
 yr e 'itisneceiTary , that to the end wee may the more efte&ually 
 
 Labour for a crave P^don , every one of us firft have a fenfe and feeling of 
 
 true fenfe of our owne finne and mifeiy . The woman of Samaria fported 
 
 our mifery,to herfelfe with the offers of the waters of life, which Chrift Iefus 
 
 more " S % ^ re ^ her out of his owne bleffed mouth, until! the time hec 
 
 Srmcrcy. 6 obje&ed her finnes to her, then (he received them gladly, and 
 
 lohn i . 7 * &c. communicated them to the whole Citie ; fo did OWarj Mag- 
 
 Luke 7 .$ 7# dalen^ Peter ^ Manages, Taut, ani fo have and muft all penitent 
 
 Luke 1 1 6 z. iinners doe •, fo neceffary a thing it is to feele our owne miferies, 
 
 \fa°2 &c *' c ^ c the mercies of God may be more welcom Sc fweet unto us. 
 
 9 c * And therefore it is but an idle voyce when men call for Gods 
 
 Mercy , not having the leaft remorie for their finne,the Phanfee 
 
 jSL 1 ■ " n^ded not Chriff, t&the whole needenot the Phjfiuan, God give 
 
 Matth . 5 . 4! m then the fpirit of repentance,that we may moume, to the end 
 
 that wemay be comforted. 
 
 Gods mercies As for the mercy of God, to me to fpeake thereof it is impof- 
 
 winumerable. fible, yea to exprefTe the height, bredth , depth , and length 
 
 £p e« 3. ia. t h creo ^ ^ i m poflibie as it I fliould reckon the number of the 
 
 fand of the Sea •, yea all the creatures, Angels, and men, if they 
 
 would bend their wits, they were not able to exprefle the leaft 
 
 pait of the mercies of our C*od, rbr they are finite creatures,and 
 
 he an infinite God,whofe mercies are innumerable and infinite: 
 
 yet according to my humane capahty, what i have conceived 
 
 and doe beleeve or his mercy, that I will deliver to you. And as 
 
 Pfal.i$6\* # I {pake be. ore of his wrath and anger that endureth but iora 
 
 p/ai 1 feafun J wiil intreat c: his mercies which endure forever, and 
 
 a Cor 1.% which are above all his workes, himfele aifo being fliled, The 
 
 Father of mercies * 
 
 His 
 
.-«-«.-> 
 
 the fixt Psalms. Verfe 2. S I? 
 
 His mercies are either QeneraJl or Special/ y Tempora/I or Fourc forts of 
 
 Etenall. His (jenertll, mercies, are thofe benefits which hee mc [f ic5 - 
 beftowes up ^n all mankinde, as well eleft as reprobate : where- l ' cneraIi * 
 
 of OIU' Saviour, &* m*k± ih the Sunne to [hine upon the good and upon 
 
 the bad; and thereupon inferreth, Be mercifully as your Father Mar. f . 47. 
 
 in heaven is mrrcifxll. So that Extemall benefits of the repro- 
 bate unfecne and un c!t are benefits and mercies. 
 
 The Spe'tefi 'mercy is the remiffion ol "fins, which he beftoweth 2 Special] 
 upon his owne children onely. So that as Abraham gave gifts to Gca.25.^, 
 th: children or the Concubines, and referved the heritage for 
 Jfaachisfonne ; and as Helcanah gave to Yinht m v A a portion, x $ am , 
 but unto Ann a a worthy portion : So God gives riches to the 
 wicked but onely grace to his chofen children. 
 
 The Temporary mercy is the f brgivenefle wherby he pardons 3 Temporal 
 the finncs of the reprobate, and out of hisclemenciedeferres mercies 
 their tcmporall punifhments, to make them the more inexcu- lonah $.10. 
 fable, as he did to the Ntnivites, and to •sfchab. " Kmg.n.ap, 
 
 But the Sempitewallmexcy is that wherof the Apoftle fpeakes, 4 Eternal]. 
 
 That (jod who is rich in mercy, for his great love i by which he loved E P^ C ^« M« &c. 
 */, w6/» wr B^r* deadin finnes y hath qnickged us tn lei us Cbrift y 
 to make manifeft in the ages to come the riches of his grace m 
 
 This mercy flowes from himfelfe, and he extends it to whom Go< k mercies 
 he pleafeth, and it is fo fure and conftant, that he can deny him- unchal >gcaWc 
 felie as foone as he can alter his mercy towards any whom hee 
 hath received under his favour. And this conftancyoi his mer- ^ 
 cy is a fure hold, to whom all troubled confciences may retire. 
 
 This fhoiid mcourage all poore finners to runne to him, yf € t 
 where there is fuKe and perfeftPhyficke to be foundjinnumera- To encourage 
 ble riches to the poore, eye-falve to the blind, Sec. Thinke yee Go j s p 00 re at- 
 that your finnes are of greater weight than his mercies ? or that ^ cd C M- 
 the gold 01 his goodnefie in thee cannot overfway the drofle of j[[*' 6l x 
 thine owne finiulnefle ? Hath not the Lord fwornethatW*- Reye.j.ig. 
 
 Itghtes nor in the death of a finner ? will he falllfy his word, belie Stmil. 
 his promife, or is he Itke man that he can repent } E*ec 1 1 2 3 « 
 
 And againe, as this his mercy (hould inarme m againftdef- Nh».*j>i£. 
 paire : fo on the other part we fhould take heede that wee pre- v f* a . 
 fume not too Jarre, by abufing his mercies, and making them a ^g a,,,ft P re - 
 cover for our wickednefle, or out oi a falfe perfwafionof mer- co^'cranon" 
 cy, conceiving it wee may live as we pleafe : no, no, there is no of Godi mercy 
 mercy foran impenitent finner. The mercy ot God fhould 
 
 C 3 kadc 
 
1+ 
 
 K.om.i 4» 
 
 Vfe%. 
 Be mere ifull 
 as GoH is t 
 Math. 9 i j. 
 
 Pfahig:; i. 
 
 Againft me- 
 rits /oure 
 Reafoniu 
 ReaJ. i. 
 
 Efa.36 .6. 
 
 Simil. 
 
 lames 1 17, 
 
 Auguft. 
 1. Cor .4,7 
 
 %eafo 
 
 Reaf. 4. 
 
 Vi* r€gni>non 
 
 caufa regnan- 
 
 ii- 
 
 Auguft. 
 
 Object. 
 
 Pfal.7.8. 
 
 Anjw* 
 
 An Ex f opt fan upm Verfe 2« 
 
 leade thee to repentance, and thou on the head of it ftiouldeft 
 not entertaine and nourifti thy finne. 
 
 Further, as thou hopeft for mer:y from God, fo likewife fhew 
 thou mercy to others, fleeing from that mercy which thou 
 haft received from God ; / »*'// have mercy y faith the Lord, and 
 not fucrtfice. Therefore fince it ftiail bee an undoubted token of 
 thine ele£hon, thou haft received mercy from Gods hands, try 
 if thou findeft thy felfe unfainediy difpofed to forgive others 
 whatfoever, yea even the greatcft faults committed againft 
 
 thee, for this is the J »tment running downe Aanns beard to the 
 bemme of his garment. 
 
 Moreover, fee that T>avU doth not prefent his merits,where- 
 by to redeeme the filthfnefle oi his finnes, (as the Papif is think) 
 neither yet pray ers 3 praifes, a!mefdeeds,vi£tory over Gods foes, 
 wherein he was frequent , but hee leavieth them all as a broken 
 reede, to the which he could not well leane in the day o.^his {pi- 
 rituall temptation, (as he confeffeth oftentimes m the Pfalmes) 
 and hath his onely reiuge to Gods mercy. The merits or men 
 (alas) what are they ? The beft workes we doe arc fo full oi im- 
 perfections, that there is more drofle than gold in them. \ Vhat 
 man would be content tor good gold to re eive fuch coyne,as is 
 neere-by altogether drofle ? aid thinke ye God for his peri eft 
 Law, which he gave us to obfer ve and doe, will receive our un- 
 perteft workes > 
 
 And albeit they were perfeft, yet are they not of us, for all 
 
 good gifts come from the Father of lights ,£ urn numero merit a. mea 9 
 
 (faith dugufttne) enumero dona tm : When I nuTiber my me- 
 rits, I rockon thy gifts . What have we . that we have not received^ 
 Why then %lory we % as thott£ h we had not received them f 
 
 Thirdly, although our workes were perfed, yet are we bound 
 todoethem, by vertueoi our Creation, Redemption, San£h- 
 fication, Prefervation •, and u bound to doe them, what defervc 
 we then? 
 
 Finally, he is an infinitely perfeft God, how then can wee 
 thinke our bafe (feeds ( though they were our owne) can merit? 
 for we ought to doe goods workes to fepfa not to deferve ; they 
 
 are the way to the Ktngdome not the cau r c thereof. 
 
 But how is it that 'David fometimes protefts his innocencie, 
 and defires God to ) udge him according to the fame > 
 This is tobeeunderftoodof his innocencie before men, to 
 
 whom 
 
upn thtfixt P j a l m i. Vcrfe 2. 15 
 
 whom he did no wrong,as to Saul^Abfolon^chinpUelfDoeg^a Pfal.143.2- 
 But not before God , in whofe fight fhall none that liveth bee 
 juftified,ifhe enter into judgement with them, as David con- 
 feffeth. 
 What mad do£trine is it then, which tcacheth men that there Zfe. 
 
 is any worthinefle in them, fince the heavens are not clean* before Ijb. 4 ,i8.& 
 him, yea and be hath found folly in the Angels > \\ l a 
 
 'David under the name of CMercy includeth all things, accor- ~^ j * # 
 
 ding to that of lacob to his brother Efau^ 1 have gotten mercy 3 and ^ ° e fs"™ Cr " 
 therefore I have gotten all things. Dcfireft thou any thing at things. 
 
 Godshands? crytbrmcrcy , out of which fonntaine all good Gcn & 3 3.11. 
 things will fpring to thee. The blind men feeking their fight, 
 
 Ciyea, Have mercy upon us thou fonne of David. The Cananite, Mat, 20 30. 
 
 who had her daughter poiTeffcd, cryed, Have mercy upon me. If 
 yee have purchased the Kings pardon, then ye may enjoy the ^**V"**" 
 pnviledges oi his Kingdome ; it ye have mercy, ye have all that s$mi * 
 God can give you, yee have title to Chrift, to Heaven, to all the 
 crcatures,ye are treed and delivered from the prifon of hell. 
 
 \_For l*mweakf\ The arguments which hee ufeth, thathee Arguments t« 
 may obtame mercy, are taken from hisowne unworthinefie obtainemerc y- 
 and miferable cftate, For (faith he) / am rveake. This is the ge> Two forts of 
 nerall word, under which he comprehendeth all his paines, and paines, 
 this he explicates by the divifion of them, into bodily paines 3 in The order of 
 
 thefe words, My bones are fore troubled y $c (pint nail temptations in G ° d * curin £» 
 
 the beginning of the third verfe, My foule alps is fore vexed. the fpirhuail 
 Butfcefore I handle the argument , marke the coherence of difcafes, next 
 this fecond p»art ot his fuite with the former. In the firft he era- the bodily 
 ved mercy, in this he craveth a cure and remedie tor his corpo- P 3in «. 
 rail paines. Firft he defires to be ireedofthe bonds of his finnes, ^ ng20, 
 then ot his trouble. This is the order ot Gods curing, that firft y^ t ^ &c 
 he cures the fpintuall d.feafes, next,the bodily paines. Heutkiah a doubk mer- 
 firft weeped tor his finne,turning him to the wall, and God for- cy,when God 
 gave it ; and then commanded lfaias to take a lumpe of dry cures both fpi- 
 figges and cure him. And Chrift faid to the ficke man , Sonne r "™{ * fr r ^™T 
 
 thy finnes are forgiven thee, and then, an(e and walke. It is a ^da double*" 
 
 double mercy, when God hath firft loofed the bonds of thy fin, judgement to 
 and then the bonds of thy difeafe, and a double judgement be loofed from 
 when he hath loofed thee nomthe bonds oi thy ficknefle, and * h £ bonds o f 
 left thy foule bound with the chaines oi finne, tor then thou ait botna with 
 referved tor a further judgement. That delivery is onely profi- t h e bonds of 
 
 table finne. 
 
!$ K^4nExffiftti$nup§* Verfe z. 
 
 table-to thee, when God hath freed thee from thy finne, ami 
 
 from fuch plagues as follow it. 
 T)oEtri*e 4. ye fee out of thefe words, that it is very Iawfuil to crave cor- 
 l /u yC ? kT" P ora ^ health, it being a benefit of God. And at this time ft is 
 coiporalhcahh ccltaine David was under ibme heavie ficknefie in body,as well 
 5D*W was as hee was preiTed downe under the weight oi: Gods wrath for 
 here fukin bo- his finne, contrary co the judgement of Bellanntnc, writing up- 
 dv, contrary to on c | ie Titk and Argument of this Pfalmc, thinking it onely to 
 Btllarmine. DC the opinion ot the tf*^**^ and their followers. Albeit £•- 
 
 was die lefutt be contrary to him, writing upon the third verfe 
 
 ofthisPfalme,andproduceth L]ra»fts y Innocentius tcrtiHS.Tht- 
 
 odorus, AntiecbenHs % and ^pfcMutj who in this, are all of one 
 judgement and opinion with us. And why may they not a- 
 gree together, that a man being diftreffed in body, and troubled 
 in confciencc , may repent and mourne for them both? The 
 beginning of the two and thirtieth Pfalme fets downe his bodi- 
 Stron me ^ paines which hee fuftained in his flefti *. whereupon ye may 
 w" akfnedty P erceive that albeit David was a ftrong man, yet finne is able to 
 the power of caft him on his backe. Hee overcame Cjoliak , yet finne over- 
 time, commeth him : Luft vanquilhed him whom the fword could 
 1 Sm\ 17.49 not overcome. Sinnedebilitatethman, andtaketh allfirength 
 QuemnTnvL fromhrim : andfo it befell to Samp/**, who fmote a thoufand 
 cit fenum vi- TbtUfttmt, and yet one Whore delivered him bound to them. 
 dt Ubido. Every finne weakeneth man, but efpecially the finne of Adtil- 
 Iudg 1 ?.i* . tery, which doth enfeeble mans nature, and abate his ftrcngth, 
 Evllls*' f a l ^ tlZ maketh him effeminate and womanly hearted. Jilexan- 
 dwltrfe? " ^ er l ^ c Great being bewitched with the pfcafures of Drunken^ 
 neft'e and Whoredomc, fuddenly made an end both of his 
 life and conqueft ; yea how many other heroicall fpiiits have 
 bcene wafted therewith ? Therefore learne all to abftaine there- 
 from, other wife it will bring you low> waft your body, con- 
 fcience, fubftance, name and poftenty. 
 But behold what Rethoricke he ufeth to move God to cure 
 ^ n him: 1 amweake; an argument taken trom his weakenefle -, 
 W air ff * w ^^ indeed w ere a weake argument to move any man to 
 man Imcancs ^. ew ^ 1S favour, but is a ftrong argument to prevaile with God. 
 topreyaile If a difeafed perfon would come to a Phyfition, and oncly la- 
 withGod. ment the heavineffeof his fickneffe, heewould fay, Goc^helpe 
 Simil % t^ee : or an opprcfled perfon come to a Lawyer, and ftiew him 
 Smil, the eftate of his action, and aske his advice j he would anfwer, 
 
 that 
 
ufon the fxt Pialme. Vcrfe 2* 17 
 
 that is a golden qucftion : or to a Merchant to crave rayment, Simil. ? 
 
 he will cither have prcfent money or a furety : or a Courtier 
 
 tor favour, you muft have your reward ready in your hand. But Simtl * 
 
 comming before God, the moft forcible argument that yec can 
 
 ufc, is your ncceflity, poverty, tcarcs, mifery, unworthineife, 
 
 and confefling them to him, it fliall be an open doore to tiirnifli 
 
 you with all things that hec hath: for which caufe the Spirit 
 
 faith, AH J f t 'that are deftitute ofunderftanding came to me 3 andeve- p ro 
 
 ryone that thirfteth come to the waters % and ye that have no filver 
 
 come buy and eate 5 come I fay, buy wine and milks with e ut filver ^ E fy f ?• l &c. 
 
 and without money . And our Saviour himfelfe cried, Come unto Ma ^ lt l9 
 
 me all ye that are weary and loaden with finne , and I wilt eafe you, 
 
 CMartha {aid to Chrift, "Behold^ he whom thou love ft is fickf ; that Iohn 1 1 . j 
 
 the mention of his fi^knefle might have moved him to revive 
 her brother. 
 
 The teares of our mifery are forcible arrowes to pierce the Ueaft 
 heart of our heavenly Father , to deliver us and pittie our hard 
 cafe. The beggeis lay open their fores to the view of the wodd, Simil. < 
 that the more they may move men to pittie them. So let us de- 
 plore our mifcrics to God, that he with the pittifull Samaritan 
 at the fight of our wounds, may hclpc us in due time. 
 
 £0 Lordhealeme \~\ 'David in the firft vcrfe of the Pfalme, Lukcio.^ 
 defired that the Lord would not punifti him in his hcavie dif- What thing he 
 pleafure and wrath : and in the former part of this vcrfe hee af- fokes, and 
 keth of God that he would have mercy upon him, and forgive w crefore * 
 him thofe finnes that had provoked his wrath and indignation 
 againft him : and now in the latter part hee defires that the 
 Lord would healc him.Evcry one of thofe were fo necelfarie to 
 David, that lacking any one of them, he thought himfekc un- 
 fortunate, he felt the wrath of God, and therefore defiredthe <j) Elrine 
 fame to be removed : he had offended, and therefore deiues The beftof 
 mercy: he was fallen into a moft dangerous fickneire,and there- Gods children 
 fore defires corporall health. fubjea to di- 
 
 See here that the bed ot Gods children are fubjeft to difeafes, q** t \ $ 
 as well as others, for feeing the root of finne is in them, an 1 the ovmwTteL 
 fountaincot that finning finne, what other bud can it produce, tattonumnon 
 or what fpring can flow therefrom, but miferable dcitru£Lon ttntari. 
 of our nature ? Therefore when wee fee good men heavily at- J lK fruitof 
 fliftcd with difeafes, let us remember that (aying: 'Blejfedare p" a " e * t 
 thofe that judge wifely of the poore t md alfo be caretuil left through " yr c 
 
 D our 
 
i & \^in Exfofitien up§* Verfc a . 
 
 our finnes wee provoke the Lord to powi'e the like upon us ; 
 which if he doe (as we j uftly def er ve ) then by prayer to runne 
 unto the Lord with David, and cry, Lor d kea'U me. 
 *T>oElr C F° r m 7 bones * re f ore vexed : ] He fhewcth how hee is made 
 
 Sinne undoes weake in both his parts , his body in thefe words , h ; s fouie in 
 the whole man th;next verfe. Sofinne undoes the whole man, and every part 
 oihim, fo that as the foulelufts, and the body executes and 
 practif es the foule defires of the foule, fo both are punifhed ; hee 
 who iinneth in both, is punifhed in both. 
 Greateft p.ainc Scttu \g down his bodily difeafes,he comprehendeth them un- 
 j n the bones. cj e r the trouble ot his hones : for as the great-eft ftrcngth of man is 
 m his bones, fo his greateft paine is the paine of the bones, which 
 exceedeth the paine of the flefh , as experience in the tooth- 
 ache, or breaking any other bone teacheth : for albeit the bones 
 oi themfelves are fenfelcfle, yet not fo the membrans andtuni- 
 clcs that compaile them. The Scriptures aHb doe exprefreboth 
 the greateft ifrength and joy in Gods worfhip, and the greateft 
 Pfal 35 to- painesanda-fli£tionsbythe^»^, as *U my bones (hat/ fay, O 
 Pi al . 1 1 .8 Lor d who is ld>* thee, and t be bones which thon haft broken Jball re» 
 
 joyce, that is, the whole ftrength of my body fhall be bent upon 
 E r ay j8. i j thy fervice. And aga:ne,#* hath brnifedall my banes as a Lyonffr 
 pfT *** r ^* a ^ m y b°# e * *?e out ofjoynt,andthrre is nofeace in my bones,& Cjod 
 Pfal I \ kzepctb all their bones^tnd while my bones are broken : and (end a fire 
 
 Pfal 4 1. 1 a, in my bones : and thy bones JhaM be filled with the finnes of thy youth. 
 
 Lamjma.1.13. Obferve firft out of this place, what a mifgoverneci health 
 
 n b Z si' Zl bringctli to man -, it deftroy eth our nature, our pleafnre becom - 
 
 ? * methourdifpleafure. Our old bones inherit the finnes of our 
 
 rcat w.u - youtix . whichhave waited and confumed us, as the moth doth 
 
 cniete com- ■*, 7 r~, r j - . A r 
 
 mcth of the e- the garment. The poyionand venome ot the Alpe is received 
 
 vilsofmi^o- with great fweetnefTe, but it overcommeth the body by de- 
 
 vemed health., ftroyingman. Soisfinne.. Can a rufli grow without water, or 
 
 ETi *° V foknerfe where there is n:> iinne ? Search downe to the 
 
 Sim!/ bottom of thine heart, and thou (hak finde the fountaine of the 
 
 lob 8 1 1 evl ^ to ^ e within thee, that thou mayeft purge it by uniained 
 
 Doti. repentance. 
 
 The beftre- Next confider, that as this his ficknefle comes from God, fo 
 
 mecie againft he turnes to him for remedie. Difeafes are Gods arrowes fhot 
 
 difcafes^sto by his owne hand; why fbould wee not then with E*efyab 
 
 i°ord m ' J tiune to c ^ e wall, m ^ nrourne to him that hee may helpe us e 
 
 iKiiig 2Q.1 For fo skilfully deales the Lord with us, that he cures ourfinnes 
 
 * b Y 
 
the (ixt Psalm z] Vcrfc 3 * 10 
 
 by our difeaf cs and vifitations 3 albeit they fpring out of finne 5 *7/ s 
 as Phvfitians doc, curing the fting of the Serpent, by the afhes How p oc * 
 of the dead Serpent t fo by the bud and fruit of finne hec cures ^, ,res * mnCf 
 firme ; and God is fo infinitely wife, that he applyes that kind of imt ■ 
 difeafe to his paucnt which is fittcfl: for fuch a finne. And in- Monftrcus fins 
 decde as there bee monftrous finncs fallen forth in this our age, pcod«ceun- 
 which the former ages knew not; fo like wife hath the Lord wonted fick- 
 puniOied them with unwonted ficknefTes upon mens bodies \ ncfles - 
 whofe nature Qalen, Hippocrates ^d the beft Phyfitians have not 
 yet d fcovcred. And therefore the Lord remove from us thefc Caufeofdi- 
 iins, that he may take irom us thefe judgemcnts,but namely the feafej. 
 contempt of the Gofpel, Word and Sacraments (tor which many l • The c <> n - 
 arctyedtothebedoffickneffe) and our abominable Apoftafie Gof^eiT the 
 from Gods truth to Idolatry, which God is like to pumfhfeare- i.Apoftafie 
 fully by dcfertion. from Gods 
 
 Marke filially, that the word according to theOriginall, fig- tru & 
 nifieth not onely a troubling or obftupifyin^, but alfo a fhakmg Thew o r( * 
 or trembling, of which th e Poet faith, SSSS 
 
 gelidufcjue per imd bluig, but alfo 
 
 (fucurrit Offa tremor, " a trembling. 
 
 That is, a cold trembling ranne thorow the deepeft hones. This Vfe 
 
 tcacheth us, that finne can (hake the ftrongeft part we have, for The fo.ee of 
 it our bones were ftones and mouncaines , yet it "finne fcafe on fane w:i ihakc 
 them it will fliake them afunder. our ftron §^ 
 
 parts. 
 
 Verse III. 
 i-My foule Alfo is fore troubled : but Lor dhow long wilt thou delay ? 
 
 NOw he expounds the other part of his forrow, which is a °'# 1. 
 Spiritual! difeafe, the trouble of Confcience, being farrc grea- s P irituaI &»»• 
 tcr, yea and more importable th:n the other : for as the foule t b ^ r t ^ er n 
 is a more fubtill and Spintuall fubftance, beginner of all life and ^r^° t2 
 motion in man, is more fcnfible when it is troubled aid woun- 
 ded, j, n 
 
 [My foule : ] Yokefellowcs in fin are yokefellowcs in paine : Yoke-fcllowcs 
 the foule is punched for informing,the body tor performing,and in (in, yoke- 
 as both the informer and performer, the caufe and the inftru- fellovvesm 
 mcnt,fofliall the ftirrer upoffinandexecuter bcpuniihed. pumflancnt, 
 
 D z But 
 
20 j*& Expojiticn upon Verfej. 
 
 That man But here appeares firft, that as a man hath a body, fo lifcewife 
 Katha (bule. j^^ ^ a f ou i e>an d ^ t ^ e one jg pained •, fo likewite is the other. 
 And yet (alas) there are many who thinke they have not a foule. 
 Two forts of There were S adduces who deny ed that there were fpirits, thefe 
 Saddles . were Sadduces by profelfion,but this Age hath the like by action. 
 
 rnl 14. z. q-^ e wtc ^ ec [ have jaid tn their heart y there is no Cjod : andthere- 
 
 Vnlawfull fore feeing the foule finneth, of neceifitie the unlawfull plca- 
 pleafmes bring fares thereof muft be punifhcd with law lull paincs . for it is bet- 
 law tull paints. tcr to f L1 ff er a f^Q^ ^ momcnuny tribulation in this world to 
 
 fubduc finne m lis , then to under-lic etcrnall puniftiraent of die 
 
 foule in hcls fire. 
 How to kno w But before we can fpeake of the trouble of the foule, let us find 
 w hen the foule 0ll ^ wrien trie foule is in a good confutation and at peace. The 
 w ft^God 6 ^ 6 P eacc of the foule, is the tranquility of the minde upon the aiTu- 
 
 Rctd j.i. ranee of Gods favour in Chriu : Being th erf ore jufttfied by faith y we 
 have peace with God through our Lord Iefus Chrifl, GtaCC begins 
 
 and Brings peace , and therefore thefe two are al waies conjoy- 
 
 Rom. 1.7,. nc j^ qrace and peace from God the Father, Let no man thinke to 
 
 Phil , 4 7. S et taat peace that pafleth undcrfl:andin2,but by Gods free mer- 
 cje and forgivenefle of finnes. But there dc many that cry peace, 
 i King.? 18. peace, and fay unto the Lord .( as lor am faid to lehu ) h there 
 L J 9- peace i To whom he (hall anfwer, What haft thou to doe with 
 Similitude of p e *c*> and as there is a great and apparent fimilitude bet weene 
 true and falfe lleeping and fwouning, the fenfes being then both clofed : yet 
 peace. i s there a great contrarietie, the one being the meffenger of life, 
 
 the other of death ; So is there betwixt the peace of the godly, 
 like a refreshing ileepe , and the counterfeit fecuritie of the 
 Luke x 6. 1 1 . wicked,leading them to eternall paine with the rich Glutton : fo 
 their peace is worfe than any warre that ever was. lonah was 
 Ionah i.j. flceping when the tempefl was raging, and the waves were 
 ~. . r overwhelming the fhip; fo men are in fecunty when God is 
 
 dimtite. purfuing themin his judgements > It were good we were wake- 
 ned in time. Counterfeit gold hath a fimilitude with true gold -, 
 Tokens^to f f ecu nty a great appearance of true peace. But by thefe tokens 
 fronTfecmity Y c mx / d'ifceme the pne from the other. 
 i.ToLn F n 'ft> confider who made thy peace with God, wa^itthy 
 Peace-maker Iefus Chrifl: ? or is thy agreement made by any 
 creature > or trufteft thou by thy merits to be at one with God » 
 
 It m o Deceive not thy felfey*// things in heaven or in earth are reconciled 
 Luke i* 12. by. his bloody He is Gods welUbdoved Sonne in whom hee is well 
 
 flctfed. 
 
the ftxt P s a l m e. Ver l 3 . 21 
 
 f leafed He is the anther and fnifher of our faith. He hath broke* 
 
 the partition waU. Heehath brought peace to them that are farre™.iz.z. 
 
 andneere. He IS the god and Lord of peace , the Kin? of Salem ,by Bph.i.xr. 
 
 whom the Saints fought peace. The Virgin called him god iThef.3.1*. 
 W tot/war. And /W faith, //^«^ Godthrottgb lefts Chrif. Hcb. 7 .*. 
 And /'^r, /* w)W ffjonldwegoe i thou hap: the words of et em all £™ c M7. 
 life. And Uhnjfanj manfmne we havean Advocate. Oh why Io h n tf.68. 
 
 then (hould wee fecke reconciliation by them who could not , lohnr.i. 
 purchafe it to thcmfelvcs but by him, and who fend us to him* 
 m ail their writs > Hypocrites, Phanfccs , will yc cxtoll the 
 fervant with difgrace of his Mafter, fceking not his honour,bnc 
 your ownegaine > God helpe the poorc Papifts, who fceketh 
 lying vanities, forfaking Gods mercies. 
 
 Next, thou mult obferve the forme how the peace was 2. Token, 
 wrought, for if thou haft gotten peace to thy confidence, firft, 
 no doubt thou haft found a warfare, and a battcll, the flefh re- 
 belling agamft the fpirit, nature againft grace : Efax ,m\ Jacob Gen.zj.za^ 
 muft ftnve together in the belly o£ Rebecca, and after a mighty 
 combat the elder fervc the younger. The Israelites found peace, 
 but after many and fliarpe battels, with much fhedding of their 
 blood. Firft yotmiuft fee Hell, then Heaven, Repent, and then 
 
 unto VOU the Kingdom of Heaven is at band : we muff firft come Mlt * * ,z * 
 
 to the Mount Sinai, where the found of the thunder, earth- Exod.19 14. 
 quake, lightnings, fmoake, and other fnch like things are, and & c . 
 then to Mount Sion, the New Ierufalem, the Vi/ion of Peace : l>ur.4 4£. 
 for if yc fee not God firft in the throne of his Iuftice, yec will RcvtI ? • 1 lm 
 never fee him on the throne of his mercy. The dcvill rocks The Devils 
 Reprobates in a cradle, and las them never fee hell till they be r °cHng. 
 in it, as the Prophet led the Aramites into the midft of Samaria, * K^g-*- 10 - 
 before their eyes were opened, and they knew where they 
 were. 
 
 Thirdly,remembcr what was the inftrument by which peace 3 % Token. 
 was wrought m thy conference. 
 
 There is no inftrument aider heaven that can bring peacc,but 
 the Word ot God conveyed by the mouth of his fervants, of 
 
 which IS faid, O how beauttf "nil are the feet of 'thofe who bring the E f a aQtl 
 
 glad tidings of peace, h is the Gofpcl of peace, which is the in- Nahum 1.15. 
 ftrument of reconciliation, and rod of peace by which the King & Rom. 10.1 5 
 receives thee into his favour. Ye who contemne the Word', 
 and the Miniftcrs thereof>thinkc yc to get peace without them? 
 
 D 3 Chrift 
 
Mat. 10.4c. 
 
 4. Token. 
 
 Sin breaketh 
 peace with 
 God. 
 
 H An Exptfttion upon Verfe §. 
 
 Chnftscomjnondimplyeththecx)ntrnry, If the honfe be worthy 
 Mat.xo. 1 ^,&e (f a!t h } 1C ) fa y yHr p eace y e jpp , f Gods fervant ever bringcth 
 
 peace with him, reconciling men unto God, men, heaven, the 
 creatures • therefore welcome him to thy houf c^as thou woul- 
 
 deit welcome his Maftcr. Hethat recives yem receives me. O 
 
 graceleffe generation of men, who diflike Gods fervants, more 
 gladly welcoming the Devill comming by Iefuitcs. 
 
 Finally ,tne how thou haft entertained that peace: if it be true- 
 ly purchafed, thou wilt u(c all the meanes thou canfi to nourifn 
 it, an i what ever may breake it , that thou wilt efchew ; 
 namely fmne, wheh tor this caufe thou wilt fhun and avoid, 
 both in thought, word and deed, imitating therein the example 
 of thole who having felt once the wrath of their Pnnce, (now 
 reconciled unto them, ) will be loth to offend him againe : So 
 thouonce being at peace with God, wilt labour to cichewall 
 occafions whereby thou mayeftdifplcafe him. And thus much 
 
 concerning the peace of the fonle. 
 
 Now let us fee how it may be difquieted, in the meane time 
 confide nng with our felves , that fometime the foule when 
 it is difquieted, is not in worfe cafe with God, but he maketh it 
 to be like thepooie oCBetbefda, which being troubled by the 
 Angell was a prefent remedie unto fuch as were caft thereinto : 
 even fo the pooleol the confcience being troubled, God often- 
 times cureth the man who is caft into that trouble ; and there- 
 fore no man ought to thinke the worfe of any Chriftian who is 
 thus handled. 
 
 The true trouble of Confcience is made by Gods goodneiTe to 
 his children, a Angular medicine to purge their foule which is 
 difquieted : for even as in the naturall confticution of mans bo- 
 purge the foule dy, when the coiTupt humours ftnve to extinguifli the naturall 
 from fmne. p OWCr f his life, and doe trouble his ftomack marvcllouily,the 
 phyfitian to helpe nature for expelling thofe humours , giveth 
 the Patient medicine, which with no fmall trouble of the party 
 difeafed, in the end bringeth hsakh. So when finne and grace 
 are combating m the, confcience, God out of that trouble mar- 
 velloufly bnngeth an unexpected deliverance. Neither rauft 
 men thinke trouble of confcience to be amarke of a reprobate, 
 i$ not * nute b U t whet of one, whok conscience is fo tender and thin -skin- 
 of a reprobate. ^ ^ ^^ t | lat Jt caru bj j e nothing which feparateth God 
 
 • Uomit : like as amoft loving wife who is fofarreaddi&ed to 
 
 pleafe 
 
 Difquieted 
 foule not 
 worft. 
 
 Iohn y. I. 
 
 Trouble of 
 confcience a 
 medicine to 
 
 Simil. 
 
 This trouble 
 of confcience 
 
the jrxt Psalme, Verfc 3 . 23 
 
 pieafe her husband,that (he can abide nothing,no not in her ve- 
 ry looke tooftend him,&. that the change of his countenance is 
 very death unto her,his abfence hell ; fo it is the greateft trouble 
 th.it ever a man can feele in this world, to be put upon the rackc 
 of Gods anger, yea and mo ft reprcfents the paine of hell, which 
 
 made Solomon fay, But a troubled I pint who canbeare t ^ ro ' • ■ ! 4- 
 
 There be many things which trouble the foulc (which is not Trouble of 
 the trouble of confcience ; for then properly the foulc muft be foule is not al- 
 troubled with fome fpintuall caufe ) for oftentimes becaufc of waics trouble 
 its conjun&ion with the body, it is afl:e£ted with the mifcries ofcon ^ clcnce - 
 thereof, and namely with thefe foure. 
 
 Firft, the foulc is pined pittifully with the care of thefc worldly 4 . Things 
 things , which turmoylc her night and day, that fhec can get no which trouble 
 reft; for which caufe our Saviour callethth.m thorme cares ^e fouler ith 
 (becaulc they pnekemen through the heart ) and fo oft fore- , w^ui*^"-' 
 wameth men, that they be not vexed therewith : if thofe who c^s™ y 
 have this exceiTivc^are were troubled in confcience,! thinke the Luke 11.54. 
 world would be ful of them. Indeed I think ovcrgreat care which 
 is Avarice, as itu the root of all evilly fo when the confcience 1 Tim. 6\ 10. 
 fhall be once ftirrcd, it will become the greateft torment there- 
 unto, fo that the covetous fhall loath thofe riches which before 
 they loved. Therefore let all your care be dravvne to feeke that Remedie. 
 one thing, how ye mav ferve and feeke God, and efchew finne, M' irkc of re- 
 which is one of the markes of true repentance. Luke""' 
 
 The fecond thing which troubleth the Soule is Anger, which z.V^ubfc* 
 is like a fire burning it up, which if it continue will confume it. Anger. 
 This is amoft dangerous evill,of which lob faith, zAnger killeth lob j. 2. 
 
 thefoole^nd Envietbe idiot. For remedie ag.linft it, it is beft to ^rnedie. 
 embrace Davids and Funis exhortation, 'Bee angry and finne not : £ . 2 *' and 
 
 and this yee may doe , if all your anger bee converted againft p c ' 4 * 2 ** 
 finne. 
 
 The third is Sorrow, which is a paffion wearying the Soulc, 3- Trouble 
 and preffing it downc, contracted through fome worldly lofles, Sorrow - 
 as of goods, children or the like*, and yet this is not the trouble 
 of which I fpeake. But to remedie this, it is good that all our Remedie. 
 forrowes be for finne and the offence done to God. 
 
 And hftty, fear e flukes the fouie : for the tricked are [mitten 4 Trouble. 
 with fcare, and flee when none are vnrfmntj them. But to amend Feare. 
 
 this, itisrequifitethatour fcares Dee reduced to this prmcipall ^ *|-J- 
 feare, that wee feare to ofFend God, and this fcart will free us The rcme die, 
 from all other f cares. The 
 
2 + 
 
 How the 
 troubleof 
 confeience 
 com met h. 
 
 What the 
 troubleof 
 confeience is. 
 
 Simil. 
 
 An Exfofttion upw Verfc 3 . 
 
 The trouble of confeience then commeth only for finne, and 
 for the abfence of God from the foule ( for when he is prefent, 
 there is no fuch trouble ) whofe prefencc is as the Sun-beames 
 chafing away the clouds of finnes from the foule, but when he 
 oblcures himfelfe, then the foule fees her finnes, and perceives 
 and fecks him abfent .* out of which two arifeth that which 
 
 we call xhz trouble of confeience, which IS a felt defer tion of god, 
 wherein the creature by a fpirituall ecliffe feetb not the Creator in 
 the merror of the Gofpel, neither thwkes that his fromifes ap-pertaine 
 to him, neither findes (jod hearing his prayers, neither feelescom^ 
 fort in the Word and Sacraments .neither finds Godbleffing him in his 
 
 attions } bnt is as it were a man left to himfelfe, and a prey to the 
 Devill,except God fupport him. He fees the heavens as a fire a- 
 bove him,and hell as an open gulfe beneath him,men Sc Angels 
 his enemies, and the devils both his accufers and tormenters. 
 Behold in what a cafe this man is in ; even as if a child fhould 
 be left in the wildernefle by his parents , to bee a prey to wilde 
 beads, fo is a foule deferted of God. 
 
 But becaufe I have fpoken at great length of the trouble of 
 Confeience it felfe, of her caufes and ends, of her difeafes and 
 remedies in my booke of Meditations on the Ccvcn dayes, I re- 
 fcrre the Reader thereunto, not willing to ufe any repetition. 
 
 [But Lord how long : ] Now ye have heard both the corpo- 
 
 rall difeafes of "David, and fpirituall, that as his body and foule 
 
 mutually fmned,fo both were mutually pained,and both againe 
 
 cured, albeit nDt fo foone as David defired, and therefore long- 
 
 A ,i , inz for the Lords prefence he fubjoynes; But Lord how Unr 
 
 A troubled ?> / . . v.,, • 1 • t_ 1 ** 
 
 heart hath ab- w " lhoH ^ a J • Which is an abrupt interrogation, when 
 
 mpt fpecches through the vehemencie of his perturbation he cutteth his 
 
 to God. fpeech; which the Orators by a figure call Apofiopefi^whcn men 
 
 cannot utter clearely and fully their mintle, through the great- 
 
 ncilc of "their gnefe.Thc like wherof we have in the 1 3 Pfalme, 
 
 pfal.79.f.and How long wilt thou forget me, O Lord-, for ever > and, Lord how 
 Uh i ^ on & w ^ ( thou bee angry , for ever > and , Lord how long wilt thou 
 
 Rcve.6 10. " bide thv felfef or ever > O Lord, how long fhall I cry, and thou wilt 
 
 Dotlrine. "°t heare > And the foules that were under the Altar flame for 
 An appointed the teftimonie of the truth,cry,H<w long Lord holy and true, Sec. 
 nme fee by Out of this we have thefe three things to obferve ; 
 
 Pirft, that there is an appointed time, which God hath mea- 
 fured for the croffes of all his children, before which time they 
 
 (hall 
 
 end of our 
 croliCs. 
 
the fixt Psaimii Ver r e 4. 25 
 
 ftall not be delivered, and for which they mufi: patienly attend, 
 not thinking to prefer ibe time to God for their delivene or limit 
 the holy One or ifrtel. The Ifrselites remained in Egjft ciU the 
 complcat number of430.yeares were accompliflied. J'fepbwas p^f; 114 ° g ' 
 three yeares and more in the prifon, till the appointed time of **' ' 
 
 his delivene came. The lewes remained 70. yeares in Babylon, Dm 9 .j. 
 So that as the Phvfitian appointeth certame times to the Pad- Sim$l. 
 ent, both wherein he mull: tall, and be dieted, and wherein hee 
 muft take recreation : So God knoweth the convenient times 
 both of our humiliation and exaltation. 
 
 2 
 
 Next, See the impatiency ot our nature, in our mifenes, oiu* xhcimpati- 
 flefh ft ill rebelling againft the Spirit, which oftentimes forget- en ce ot our n* 
 teth it felrc fo tarre, that it will enter into rcafoning with God, ture under the 
 and quarrelling with him, as we may readcofM, fonts > &c t «oflfr. 
 and here alio of "David. Iob ' ° »• &c - 
 
 Thirdly, albeit the Lord delay his comming to relieve his ona 4 ' 29 ' 
 Saints, yet hath he great caufe if we could ponder it : for when 
 we were in the heate of our finnes, many times he cryed by the 
 mouth of his Prophets and Servants, O fooles \ ho*> long will you 0ur .*$ ie- 
 
 continue tn your folly f and we would not hcare ; and therefore compence 
 
 when we are in the heate of our paines, thinking long, yea e- from God. 
 veiy day a yeare till we be delivered, no wonder it is if God vr 
 will not heare, let us confider with our felves the juft dealing of Pro y '* m 
 God with us, that as he cryed and we would not heare \ fo now ror * x * i4, 
 we cry, and he will not heare. 
 
 fftfl 911199 H»«fr 9 9999999999999 
 
 VIR3E. II1I. 
 %eturne Lord : deliver mj foule : ftvt meforthj mercies f*ke. 
 
 DA v 1 d before hath ufed fome arguments to move the 
 Lord to deliver him from his prefent oroubles .* thefirft 
 whereof was taken from his infirmitie -> the next, from Gods 
 mercies, having an objeft before them, his miferies. Now hee 
 goes forward in a repetition of his requeft, defiling God to re- 
 turnetohim. 
 
 [^turnt o Lord : 2 Thefe words prefuppofe that in his ten- 
 tationGod was alienated from him, and departed: as when a 
 Phyfitian goeth from his patient. And againe, that he had tele Simil. 
 
 E Gods 
 
36 K^in Expo fit ion upon Verfe j m 
 
 Gods prefence fenfibly before this his abfence, not that God in- 
 deed at any time ufeth to abfent himfejf e from his elecl:, but to 
 their conception and judgement he fecmcthtodoe (a, when 
 they feele not the tokens of his prefence at fome time, for their 
 humiliation *, as the Sunne goeth not out of the firmament , 
 Simil, though it may be obfeure i by overcafting clouds,or fome other 
 
 naturall impediments. So albeit the clouds of our finnes and 
 mifencs hide the f aire Auning face of God from us, yet he will 
 pierce thorow, and diiTipate thole clouds and fliine clearely up- 
 Hcw God is on us in his ownc appointed time. God is faid to retume to us 3 
 faid to recurne. not by change of place,for he is in all places,but by the difpcnfa- 
 tion of his gracious providence,and declaration of his new mer- 
 cies and benefits towards us. Such a returning God promifed to 
 
 Gcn.18.1c. Abraham^lwillcertatnely come againe unto thee according to the 
 , , time of life 3 andlo, Sarah thy wife {ball have a fonne. Sohepromi- 
 
 Ierli2.i/. fedtoreturne to the Ifraelites to doc them good, andbeewill 
 
 ZKh.i.? tame againe and have compajfi on upon us : and, ret urne unto mee 
 
 Ad i$.i6. and Ivpillremrne unto j 'ott. And lames the brother of our Lord, 
 bringeth forth a fentence out of the ninth oi^mos^ After thefe 
 
 things I {ball return* and re (lore the Tabernacle of T> avid. There- 
 fore as David hath lamented the abfence of God in the former 
 verfe, in this he defireth a figne of his prefence to be given him. 
 fcj* Herein ftands our happinefle, if God looke favourably upon us, 
 
 for then all things profper well in our hand. 
 
 But becaufe I have fpoken largely of the prefence and abfence 
 
 of God from the foule., in my booKe on the feven words which 
 
 our Lord fpake on the Croffe , and namely upon the fift word, 
 
 My Cjod y my God,why haft thtu forfaken me > thither Ireferre the 
 
 Reader who is defirous to underftand further of this fubjecT:. 
 
 Defparatedan. L De ^ ver rnyfoule7\ Thisclearcly dechrcth that 'David- was 
 
 gcrs get com. in fome extrcame dangers both of his fpirituall and corporall 
 
 forrablercnie- enemies, from which he could not bee delivered , but by the 
 
 dKS - mighty hand of God , whereby as he, fo other the Saints and 
 
 Doth . Servants of God in the like cafes are fupportcd. It lycth not in 
 
 Sal radon one- the power of any man to deliver himfelte, forfalvation onely be- 
 
 lybelongeth longeth to the Lord 3 yea, whether he worke our delivery medi* 
 to God. ate iy of immediately, alwaies and alone is he to be praifed. 
 
 The reafon I fi'nde that the name of Iehovah is five times mentioned in this 
 why jcbovab pmyer,which is emphatically done, being a great teftimony of 
 fo often na- ^ certainty f ^is knowledge , that he knew affuredly upon 
 m a - whom 
 
«imc 
 o\v 
 
 the ftxt P s a l m £• Verfc 4. 27 
 
 whom he called, not upon any unknovvnc God, but upon him 
 whomanifefted himfelfe to Mofes under the name o(Icbovab 3 £ K0 ^ 6 ^ 
 whereby his faith was greatly ftrcngthencd,having affurance of 
 
 delivery by himwbo onely is , and gives being to other s y and makes 
 
 bis promife to be extant ; and the fwect name of Iehovab is fo Then- 
 
 comfortable to a Chriftian , that in the middeft of dangers, yea y e hovabh^ 
 at deaths doore, it will not oncly temper the bitternelfc of affli- comfortable] 
 cT:iOns,but alfo quite take them away. 
 
 [_$avemc : ] Thisingcmination of his prayer, to be delivered Pau j $ ^ - 
 from death, feemeth to prcfuppofe that David was over- much an< j d^vkL 
 afraid of death , when as the foithfull fhould not love this iiic concerning 
 over- much , neither feare death above meafure, but ought to **fc and death 
 
 fay With the Apoftlc Paul, I defer e to beedijfolved and bee with ^ conciIe( *. 
 
 Cbrifl, Andagaine, My life is not dear e unto mee % that I may fi- ^.« 2 I>2? 
 
 nijb my race withgladrtejfe : who alfo when Agabus prophecied 
 
 of his bonds, the fiithfull of Cafana requeuing him not to goe Act. 21.13 
 
 to lerufalem, anfwered *, VVhat doe you weeping and breaking my 
 
 heart, for I am not onely ready to be bound s but alfo to die at Ierttfa- 
 
 lem> I anfwer. David defired the continuation of his life to 
 fettle the kingdome in Solomons pcrfon , that the prormfes of 
 God might be confirmed, and that himfelfe might have longer 
 fpacc to give better proofe of his repentance and fcrvice of God. 
 Paul agamc by his death knew that hee fhould glorifie God ?{ote, 
 more,and cdifie his Church', fo then it is lawfull either to feeke Vlul m. 
 life or death, provided we ayme at Gods glory, defiring that 
 Chnft may be to us whether in life, or in death, advantage. 
 
 Q For thy mercies fake : ] In the duplication of his flllte, that Mercy exclude 
 
 the Lord would fave him both in body and foule, 'he leanes up- mcnt ' 
 on his firft ground, that is y the mercies of God, he ronounceth 
 his ownc merits, and onely takes him to Gods mercy, which 
 'Bellarmine. writing upon this place, is forced to confelle, albeit 
 againft himfelfe in his controverted places * ; O t be great power * T>eju/lifiat. 
 of the truth \ It behoveth a Iyer to bee mindfiill, for that leftut none & dc 
 hath contradiclcd himfelfe in many places, which is evidently writ hope- 
 knowne to the whole world : as alfo, he lets us fee the abfurdi- ™^ ■ 
 ty of tiic Papifts, who by the decree of the Councell of Trent in f JJ2**J J m " 
 the i?o«i4»Breviary, printed at the command of Pius Jguintus 3 at 
 jintwerpc, 1 594.. are taught to fay, CMaria mater gratia , mater 
 mifericordi&^iu nos ab bofie protege, & bora mortis fufcipe : that 
 
 is j O CMary the mother of grace > the mother of mercy , 
 
 F z protect 
 
* 
 
 2* An Expojition upon Verfc 5, 
 
 proteft thou us from our enemies , and receive us at the hourc 
 of death. 
 
 Verse V, 
 
 For in death there is no remembrance of thee : in the grave who fbaS 
 praife thee ? 
 
 The third ar- T^Or in death : ] The third argument by which hee would 
 gument taken V move the Lord to deliver him , is taken from the end of his 
 h fhr ^r^ fui^to wit,thathe may praife God : this he doth illuftrate by 
 
 live™ to ra f° c he contrary, If I die, I frail not remember thee, nor praife thee , 
 C j t ' k therefore let me live that I may doe it. Cellar mine and Lor inns y 
 
 two Iefuites, doe expound this, not of temporall death, which 
 David feared, but of eternall death, warranting themfelves by 
 men of their owne fed,fuch as Bonavemure, Lyranus,Hugo (far- 
 
 What death is dt*alis y Campenfis, Leo Papa } fafiodorus y and the reft of that 
 
 here to be un- Order, who againft Scripture,Confcience,Grammar, Logicke, 
 derftood. Nat me, and Scnk, have perverted and wreffed the Word of 
 God, yea being blinded themfelves, they wilfully ftuddy to 
 blind others . For there are fundry places of Scripture, fpecially 
 in the Pfalmes, which cleare his minde in this matter, and in 
 which hee expounds himfelfe, and what hee meancth by this 
 death, and this bM&w. Reade the thirtieth Pfalme and the 
 
 ninth vei'fe, What profit is there in my blood, when I goe downe to 
 the pit i [hall the dttfi give thankes nnto thee > or {ball it declare thy 
 
 truth > Lyranus and BelUrmine upon this place cannot deny, but 
 that here is to be meant of a corporall death, for there is no duft 
 
 in hell. So likewife Pfalme 88. 10. Wilt thou jhew a miracle to 
 the dead or {ball the dead rife and praife thee > Selah, Jball thy 
 loving kmdneffe be declared in the grave, or thy faith fulneffe in de» 
 ftruHion ? (ball thy wondrous worses bee knowne in the darhe, and 
 thy righteoufne^e in the land of oblivion > r Bellarmine in expoun- 
 ding thefe queftions takes them to bee meant of a temporall 
 death, which here he denies,albeit that graves be of dead bodies, 
 but not of dead foules. 
 But to confirme his opinion, he bringeth in the 3 8 of Ifaiah, 
 
 Veife 18. For the grave cannot confejfe thee, Death cannot praife 
 thee - they that qoe down* to the pit cannot hope for thy truth. As 
 
 * alfo 
 
*ppn the fixt P $ a l m e. Vcrfe 5. 29 
 
 alfo the 1 1 5 . Pfalme, veifc 1 7. The dead pr 'Aire net the Lord, nei- 
 ther Any that gee Aowne to the place of ftlence .For the dead in body, 
 
 when they lacke the fenfes of their body, doe not any longer 
 enjoy earthly benefits, yea, they live not according to the flefh, 
 they praife not God with a corporall mouth , neither yet give 
 him thankes for earthly things : and this interpretation hee 
 giveth to thefeplaces,alDeit after he would interpret it of hell, 
 to maintame his herefie, and deceive poore ignorants : for wee 
 know that mens bodies goc not downe to hell before the refur- 
 re&ion. In like manner expounding the feventeenth vcrfe of 
 the hundred and eighteenth Pfalme, I flail not die , but live and 
 flew the nvorkes of god, he inclineth to our judgement, and only 
 thinketh it to be meant of temporall death. So then yc may 
 fee upon what little ground by their owne confeftion, this 
 Pfalme is ordained by the Councell of Trent, to be liing for the 
 ibules that are m Purgatory. 
 
 But there arife here fome doubts; Firit, how it isfaid, that Object. !. 
 men remember not God being dead > 
 
 It is to be anfwered, that their bodies cannot remember him Anfwer, 
 feeing they have no fenfe nor reafon, and he fpeaketh onciy of 
 apart, for our foules will both remember him and praife him. 
 
 Next, how this place agreeth with the fixteenthof Luke, the Objetl. a. 
 27. and 28. verfes, where the rich glutton denied Abraham to 
 
 fend feme from the dead to his five brethren to advertije them of the 
 p nines of hell > 
 
 I anfwer, It is an Allegorie, neither yet that his defire was Anfwer 
 a part of Gods honour, becaufe he fought that which was con- 
 trary to Gods Will. For It is his Will that they lliouli heare Mo- Luke 1 6. i 9 . t 
 
 Jes and the Trophets, but not that one be fent from the dead to 
 teach them. 
 Finally, how this place agreeth with th&t s Th$/ip. 2.10. That objetl. 2, 
 
 at the name of lefus every knte flould borv^ both of things in hsaven^ 
 and things in earth, and things under the earth \ 
 
 Anfwer, Itistobeundcrftood that thats fpoken Allcgon- tsfnfwer, 
 caJly, and the meaning thereof is, that all creatures (hall ac- 
 knowledge his power and authority, but not that thofe which 
 are in heaven, or under the earth, have knees wherewith to 
 bow. 
 
 Now let us make our ufe and profit of this matter, and leamc uJrf' } . 
 by this argument, that while we are in this world we keepe in p^ifc God in° 
 
 E 1 thankful! our bodies. 
 
30 An Expofition upon Verfe 5. 
 
 thankefull remembrance the- benefits which God hath given 
 us • for if wee bee removed by death, wee fhall praife him 
 no more with our bodies, and therefore while wee are in the 
 world, let us pray to God that we never live an houreionger, 
 than that hourc wherein we may be prayfing our Lord, either 
 in our thoughts and meditations , fpeeches and communicati- 
 ons, or in our actions and praifes. 
 Aneccffityof Concerning death Confider firft, that there is a neceflitie 
 death. of death laid upon all flefh, wife men and f boles, King and Pro- 
 
 phet, &x. neither the grandure of the King, nor holineffe of 
 the Prophet can exempt them from death . 
 Death inter- Next, that it interrupts the fervice and praife of God, as in 
 fcrvkc S deftroyes mans nature, albeit it interrupteth it onely tor a time, 
 and in a part ; the foule in the meane time prayfmg God under 
 the Altar, till that both foule and body mecte together, and 
 praife him world without end. 
 lawful! to Thirdly ,that it is lawlull to crave the continuance of our life, 
 crave continu- to the end that we may praife God. Would we def ire the con- 
 ance of our tinuance of our life, that we may continue in finne ? God for- 
 lifc. bid. Likewifewemaydefire death , not for being weary of 
 
 tcmporall paine, or f eare of lhame ; But with the Apoftle, that 
 Phil. 1 .2 j . we may be dijfolved and be with £ hrift, and be freed of the bur- 
 then of finne by our death, yet in both our defires let us fubmit 
 our felves to the good pieafure of God, and fay with our Savi- 
 
 Luke 12 42. OUtyThy will be done y not as J will, but as thou wilt. 
 
 Fourthly, we fee in his fickneffe he feckes the continuation 
 
 of his lite at Gods hands, who hath the lffiies of death in his 
 
 2 Chron.16. will, thereby teaching us, neither with ^*>a to put our truft in 
 
 "i. the Phyfitians, neither with Abaztah to goe aske counfellat 
 
 2 Kmg. 1.2. BeeUebub • but with good Hezekiah turne to the wall,and with 
 
 mg.20 2. p av j£ j lcrc k C g t j le pr oro g at i on Q [ our lives irom God. 
 
 Difference be- Finally, Obferve the difference bet weene the godly and the 
 tweencthede- wicked , in their contrary defires or" the continuation of their 
 fires of the god jj vcs . f or the wicjeed being tyei to thebedofiickneffe, crave 
 yan. wic e • longer liie, to the end they may en J oy their riches longer, and 
 About the ufo or rather abufe them : in the meane time never conceiving 
 continuation or nourifhing an hope of ccleftiall good things. But the godly, 
 of their lives, that they may record fruitfully the praife of God in the con- 
 gregation of the righteous j befides, thefeare of death in the 
 reprobate, is becauic they fee by it an end put to all their earthly 
 
 felicities, 
 
the ftxt Psalm e. Verfc 6. $1 
 
 felicities,, whereas die Elc&ofGodfearc it, becaufeby itthev 
 are drawnc from among men, with whom diey might have ^ nc ^ careo *" 
 magnified the name of God. Ifycdefireto readc any more of eat * 
 this fubjecl:, rcade theforenamed booke of Meditations, in the 
 Meditation of death. 
 
 Verse VI. 
 J fainted in my mourning : Icaufe my bed every night to fwimme, 
 and water my couch wtth mj teares. 
 
 T His argument is taken from the perfon of the Supplicant, 
 winch is fct downe by hyperbolique Metaphors, expr effing _ 
 his great weanneffe, histcares and mourning, his fobs and The § rcatnc fl* c 
 fighing-, the place wherein he mourned, his bed; chemeafure, The place. 
 
 frvimming and watering of the fame -, the time, all the night • the The time. 
 
 adjunft thereof,the dtmnejfe of hu eyes, verfe 8 .and the object of The ad i unft « 
 his forrow, his enemies, or rather Cjods enemies, 
 
 £ I fainted: 2 It may feeme amarvcllous change in David, Objeffio*. 
 being a man of fuch magnitude of minde , to be thus dcje&ed 
 and caft downe: Prevailed he not againft Goliah , againft the 
 Lyon and the Beare through fortitude and magnanimitie > but 
 now he is fobbing, fighing, and weeping as a childe. The an- Anfa* 
 fwerjiseaiie, thediverfe perfons with whom he hath to doe, his another 
 occafioneth the fame : when men and beads are his oppofltes, thing to have 
 then he is more then a conqueror, but when he hath to do with to doe vvith 
 God againft whom he finned, then he is lefle then nothing. creatures, than 
 
 Firft,he hirh,he fainted or (as the word beares by all Interpre- IU 
 ters) hefghedor fobbed, which is the firft degree of repentance, Contrition 
 for inward contrition in the heart muft precede all the outward the firft ftep of 
 fignesofrepentance,andismoft exceptable to God, becaufeit rc P emanc€ - 
 is fecret, and onely knowne to himfclfe. And hereby let eve- A crfeftt . .. 
 ry Chriftian try and difcerne himfclfe, even whether the fecret f a reformed 
 cogitation of his minde , is not accompanied with a fob unto neatt, 
 
 God. Heze^tah faid he mourned like a D ove y and chattered like a I fay 1 8. 14, 
 
 Swallow, LMofes fpake nothing with his voyce, andyetthe^ ^^- 1 ^. 
 
 Lord faid. Why cryesl thou > Hanna,her lips moved \ but her voyce l~ a !? ,I,1 3 - 
 
 was not heard, God regards not words but thoughts. So £ s ^ fi . 
 
 Next, fee, that fobs and iighes are more acceptable to God, a ° e the beft 
 
 than faenfices. 
 
} 2 ^* Exfofition upon Verfe 6« 
 
 than any {crviccwecandoetqhim : and in thcfe David wea- 
 ried himfclfe for his finnes, caking no fmall paincsin chaftfing 
 himfelfe, yea, after this manner ( as the Papifts tranflate it ) 
 he laboured in h:s fobbing to humble both his foule and his bo- 
 dy : whereby we fhould learne, that this is the moft profitable 
 labour, when we can worke upon a rebellious heart, tofubdue 
 ail our afte&ions to the obedience of God, and mortification of 
 the fame. 
 J r > '- This fhould make us afhamed that we can take paines about 
 
 We mould an ^ t hing,but no t about our own heart : we can fpend our felves 
 with P our e$ about any earthly vanity or pleafure, but we are wearie of the 
 hearts. fcrvice of God, yea,even of the fmallef t point of repentance and 
 
 humiliation berore God. We cannot fpend our felves better 
 (fince we mud be fpentupon fomething) then upon that prin- 
 cipal part ol his fervice, which he liketh beft, that is, in chafti- 
 fing of our body, and mortification of our affedions : for it is 
 
 Mat. ?7«if- {dJA^Vfonrvhom fhall the Sptrit of the Lord reft ? upon a contrite 
 
 - heart. Therefore woe be to thole that weary thernfelves in the 
 
 WoetoVuch as WOrke of finne, mdadde drunkennefe to thirft, and can neither be 
 weary them- f^isfied^ nor g°c to their bed till thej have accomplijhed jome ixtck- 
 felvcs in the ednejfe. 
 
 woikes of tin* £/» my mourning ] Firft, he fighedand fobbed -or his finne, 
 Ifai. y. ii, ^flj no , v fc mourneth for the fame. Looke whereunto our lol- 
 lies tend? The pleafures of linne ever end in difpleafure , for 
 which either we mull of neceflitie mourne in this life, or eter- 
 nally in the life to come . True it is, that the reprobate, as alfo 
 naturallandunregeneratemen fhall powre forth many thou- 
 fandteares, for the plagues and judgements which God layeth 
 upon them, which are but the fore-runners and beginnings of 
 their everlafting mourning in hell : but the mourning of the 
 D*&. elect preventeth many forrowes which would beiall them *, If 
 
 Mourning for we ^ yc g racc to m0lir ne for finne, it will keepe us from many 
 
 u$ P ?-om m C an y e ° chcrrnournin ? s ' ^ hc E £l? ttAns had an univerfall mourning 
 other mour^ through all their houfes at the llaughter of their firft borne; but 
 nings. if they had mourned for the wrong done to the Ifraelites, they 
 
 Exod. u^o. nec j cc i not to have mourned for the plague that came upon 
 
 themfelves. t 
 
 Themeafure r- j caH f e d my bed tofwimme ] The meafure of his mourning is 
 
 |fna C m ° Ur " cxpreffed by the waftiing and fwimming of his bed with teares, 
 ins * which indeed is an hyperbolique fpeech, and doth expreffe unto 
 
 the 
 
the fixt Psalms. Ver r e 6. 33 
 
 tfic vehemency and ^reatneffe of his griefe,and that hcc did not 
 cftccme light of his ftnnc, yea, I may atfirme never had man ^ ou 
 greater difplcafurc for fo fhort a pleafure,as had David : neither 
 was he in worfe cafe with God, but rather the multitude of his 
 teares were as many fealcs of Gods favour towards him, and of 
 the remiiTion of his finncs : fhowcrs be better then dewes, yet ,— 
 it is fufficient if God at lead: hath bedewed our hearts, and hath '*' 
 given us fomc fignes of a penitent heart : if wee have not rivers 
 of waters to powre forth with David, neither fountaines flow- 
 ing with Mary Magdalen, nor as hremy, defire to have afoun- Luke 7-l%* 
 taine in our head to weepe day and night, nor with Peter wcepe Luk? ^ 6 
 bitterly, yet if we lament, that we cannot lament ; and mournc Let us lament 
 that we cannot mourne ; yea, if wee have the fmallcft fobs of th.it w c cannot 
 forro w and teares of compunclion,if they be true and not coun - mourn ^ 
 tenet, they will make us acceptable to God : for as the woman \ l V %9 z1 - 
 with the bloody iiTue that touched the hemme of Clirifts gar- q^ r^xdeth 
 ment, was no lefie welcome to Chnft than Thomas who put his not the luan- 
 fingers in the print of the nailes. So Godlookerh not at the tmebutquali- 
 quantity, but the fincerity of our repentance. l Y °£ our 
 
 [My b?d : ] The place of his finne is the place of his rcpen- r iP e " taRce - 
 tance, and fo it ftould be, yea, when we behold the place where Th j ' 
 we have offended, we ftioiild be pricked in the heart, and there our^frould 
 2gaine crave him pardon. As Adam finned in the garden, and be the place ©V 
 Chnft fweat bloody teares in the garden ; Examini yonr hearts our repentance 
 
 Ufonyour beds, and convert unto the Lord; and whereas yee have Gen -3- 6 - 
 
 ftretched forth your fel ves upon ycur bed to devif e evill things, p}y c 2 2 44 ' 
 repent there, and make them Sanctuaries to God. Sanftifieby Amott^ 
 teares every place which ye have polluted by finne : And Jet us Vfe. 
 feeke Chnft Iefus in our bed, with the Spoufe in the Canticles, 
 
 Who faith, In my bed by night /fought him whom my fottlc loved, ' Cant * * x " 
 
 [ Every night : ] So, onehouresfin may bring many nights Doftrine 
 pame, and it may be done m one houre, which cannot bee a- Onehouresd 
 mended in our life. Learne therefore m time to be catefull,and may bring re- 
 tail not into that ditch, out of which hardly can ye bee freed "^ ni § hls of 
 Howeafieisitforamantofallintoapit, but with what dirfi- p une * 
 culty is he delivered there from ? 
 
 Beware therefore m time I pray you. Adam fell in fuch a pit Vfe 
 
 tf {ft r y out oi wh!ch he C0llId nevcr relcajfc himfelfe What 
 jhall 1 lay to fuch oi you as fpend ail the night in not, and drun- 
 
 Kennelie, and whordomc,and cards, and fuch abhominable fol- 
 lies ? 
 
34 
 
 ler* 1.*$, 
 
 7(ott. 
 
 DoU. 
 Repentance 
 ihould be con« 
 ftant. 
 Voft, 
 Teares good 
 pupations to 
 cxpellfinnet 
 
 What Force 
 teares have 
 with God. 
 
 Simil. 
 
 An Exf option upon Vcrfe 6. 
 
 lies? when ye fhall be brought to doe penance as many nights in 
 the bed of ficknefle, ( your feet being then as it were put in the 
 ftockes, and your felves tied to your bed, as it were by cords, ), 
 as ye went away notoufly with the wild Afle (in finne) till ye 
 were taken in your Moneth, and when ye fhall bee brought to 
 repent in your bed, when as ye would not at your boord, and 
 be forced tolearncaleifonin B*bel, whereas ye would not in 
 Stan, you cannot but acknowledge Gods judgements on you to 
 be exceeding juft. 
 
 As the night is fecret, fo fhould the worke of thy repentance 
 be ; Repent thou fecretly , that the Lord may reward thee o- 
 penly. 
 
 £ Ever j night : ] Markc here that repentance ihould be con- 
 ftant, not one night, but every night. 
 
 "And water myconchwith mj teares. [ Teares are good pur- 
 gations wherewith the Lord doth expell the noifomc humours 
 of our corruptions ( as the Phyfitian giveth medicine to purge 
 the humours of his patient) and albeit they feeme bitter and 
 fower for the ieafon, yet afterward they bring forth moft f vveet 
 and comfortable fruits of righteoufnefTe. When it pleafeth 
 God to breake up that i buntaine in mans heart, and breake tho- 
 row the rocke of induration, then the exercife of repentance 
 and mourning is fo delightful! to a Chriftian foule, that there is 
 no exercife of religion which will content him and give fatif- 
 faftion to his poore foule, if it be not feafoned with fome for- 
 row and mourning for his finnes ; which made Saint Amguftine 
 xo affirme in many places, that it was not poflible , that repen- 
 tance could be for grievous finnes, which was dry, and not wa- 
 tered with many teares. It is not feemely to a King to weepe 
 for his owne private calamities, left he might feeme to beecaft 
 downe from his courage v but nothing more royal! then to 
 mourne for the offence committed againft the King of Kings. 
 
 Finally, marke what force teares have with Gocf , that they 
 can blot out the multitude of iniquities * for if Aiexander being 
 informed of many odious crimes given up by Ampater againft 
 his mother, anfwered that one mothers tearc would blot many 
 fuch papers: So muft we perfwade our felves, that wee being 
 the children of God,albeit grievous accufations be given againft 
 us by our Antipater thedevill, yetoneteare of our repentance 
 wall blot out all thofe accufations. 
 
 i Vfi R SS 
 
thefixt Psalmh. Verfe 7* 3 j 
 
 Verse. VII 
 (JWine eye is dimmed for defpite, and funke in, becaufe of all 
 
 mine enemies. 
 
 M 
 
 Ine eyes are dimmed:"] The fi ft argument, from the mill- The fiftargu- 
 - tituae of his enemies, that are troubling him, when God mem from the 
 is affli&ing him ; and his extraordinary feare, noted by a figne, mu I titude of 
 dimneife of his eyes. his encmies - 
 
 The eyes of man arc made by God as two lights and win- Thcufe of the 
 dovVes, by which he might behold his wondrous workes, and eyes, 
 glorifie him in them, and by which he might fee to direct all his 
 
 aftions With men. When 1 behold (faith "David) the Heaven s, the pfal. 8.^,4. 
 worses of thine hands, ( hee gathers this Otlt of his fight ) the 
 Aioone and Starves which thou haft ordained; What is man that 
 thou art mindfuK of him > and the fonne of man that thou vipteft 
 
 kim > The Lord for this end hath planted the cycs y but the 
 
 devill hath corrupted our foules, that he maketh them inftru- 
 
 ments of wickednes,in lulling by them after evill things. "David 
 
 faw Tiathfeba and lufted after her. The Ifraelites faid of the gol- t Sam z 
 
 den Calfe ,Behold the gods which brought you out of ALgypt : a man Exod 2 2.4 
 
 fees the idoll, he bo wes downe to ir, hee lufts after it ; hee fees 
 
 his neighbours wife, and commits adultery : for as Chrift faith, 
 
 Hee that fees a woman andlufteth after her, hath committed aduU Mat, f.iS. 
 tery in his heart already .Of which is faid,f heir eyes are full ofadut- 
 
 ttrie.Hc fees his enemie with the eye of the Bafilifque or Coca- ' * 4 ' 
 
 trice to murthcr him, ( and the proud eye is one of the fixe things prov.6. 1 7. 
 
 which the Lord abhorreth ) he feeth his neighbours goods to luft 
 
 after them, as Ahabdid Haboths vineyard .There is an evil eye, , Ki zl t z 
 
 of which Salomon faith, Bate not the bread of a man that an evill p f0 y.i$.V ' 
 
 eye, he feeth finally to circumvent his neighbour : of which alfo 
 
 Salomon, Hee that winkes with his eye, meditates deceit; andfo, p r0 v.ic.io. 
 
 many make thofc eyes which God hath given them, as it were 
 two lighted candles to let them fee to goe to hell : and for this 
 God in juftice requiteth them, that feeing their minds arc blin- 
 ded by the luft of the eyes,the luff of the flefh, and the pride of t Iohn z , 6% 
 life-, God I fay fendeth fiefcnefle to debilitate their eyes which 
 werefofliarpefighted in the devils feryice, and their luft now 
 caufeth them to want the neceiTary fight of their body. 
 
 F2 Sinne 
 
$6 An Expfition upon Verfc 7. 
 
 1>oElrine. Sin then blinds both body &C foule.7* whom commeth woejblind-. 
 Sinne blinds neffe of eyes, &c. to him that fits long at wine. In thy fickncile thy 
 
 both foule and fight is fo darkened that thou who faweft thy neighbours wife, 
 
 Pro^ z 2 ^^ nOW ^ carce knOW c ^y OWne wife, they (hall be darkened who 
 
 EcckC.iz.?. ld0 ^ through the window es : when God chaftifeth man for his 
 Pfal.39. ii* finne, then hee groweth pale and wan. Out ot this we have 
 
 Vfe\, fomeinftru&ions. 
 lob 1 1. 1. Firft, that feeing God hath given us the fight of our eyes, we 
 
 ihould alfo make a covenant with them ( as lob did ) That wet 
 
 behold not a woman in vaine. 
 
 Next,that we may learne to looke up to heaven,and diligent- 
 ly ponder Gods workes with them • for when they are not 
 well occupied in reading, beholding, Sc pondering good things, 
 
 3. then the deviU will take occafion toabufe them ot&rwaies. 
 Pfal 9 *.i6. Thirdly , that we would remeber that he wh 3 planted the eye,. 
 Reve. 1. 14. f ccs moftclearely himfelie,his eyes beeing like a flame of fire. 
 
 4. And finally, when we finde our eyes dimme, as we mud con- 
 feffe the abule of them, fo we muft pray to God, chat he would 
 
 Mat. 5.8, illuminate the eyes ot our minde to fee his mercy j tor Blejfed 
 
 are the pure infpirit, for they [hall fee God. 
 D olivine . [JZecanfe of all mine enemies : JFirft ye fee,the Churchand her 
 
 Chri ^ lal k Can tnie mem bers never can want enemies, either within or with- 
 
 ncmies^ *" out > a ^ ove > beneath^ or about her;, yea, how many children 
 
 the devillhath, let a Chnftian perfwade hunfelte, hee hath as 
 
 Reafons. many adverfariei. And the Lord raifeth up enemies againft his. 
 
 1 . owne for great and neceffary caufes. As firft, to try their pati- 
 
 i- % ence. Secondly, to exercife thea* armour wherewith hee hath. 
 
 Epke.6. 16 . furniflied them,to wit,the fhield of faith,the fword of the word, 
 
 the helmet of falvation, the breftplate of righteoufneflc, which 
 
 a Chriftian muft put taproofe, both in defending himfelfe,and 
 
 3. offending his enemies. Thirdly, that being ftri&ly purfued , 
 they may draw neerer to God by unfained repentance and true 
 prayer, as. Davtd did iaall his confli&s, putting up new. (appli- 
 cations to God for his defence and delivery. Fourthly, to cor- 
 
 4. reel: their finnes, as the Ifraelites in Egypt had Pharaoh, in the 
 Exod. i.i. wilderneffe -Moab, in Palefitna the Cananites, whom God re- 
 ludg.V. j. ferved and kept to be prickes in their fides, latob had his owne 
 Gen. 1 r. % and Lab an, and lofeph had P otifers wife in &gyp*> . and at home, his 
 3 7 .x&3 9 .i7 brethren. 
 
 rjK Neither let any Chriftian dreame of immunity and fecurity 
 
*fon the fixt P s a l m e. Verfe 7. 37 
 
 in any place of all the worlds or that he fhall be free of that fiery 
 dragon, who doth purfue the child which the woman hath 
 borne-, but let him prepare himfclfe for fome cnemie, one or 
 more, who fhall purfue hijn ' if thou bee under the (laniard of 
 the dcvill,he will not purfue thce-,but if thou beeft his adverfarie 
 and fighteft under the banner of Chrift, then be allured he will 
 bend his whole forces againft thee. The Pyrats feeing an empty simil 
 Barke,pafle by it : but it flic be loaded with prctious wares, then 
 they will affault her. So if a man have no grace within him, 
 Satan palfeth by him, as not a convenient prey for him, but be- 
 ing loaded with graces, as the love of God, his fcare, and fuch 
 other fpiriuull vermes, let him be perfwaded, that according as 
 fie knowes what ftuffe is in him, fo will he not faile to rob him 
 of them, if in anv cafe he may. What is the caufe of the enmi- - 
 ty, or why did faine hate Abel > becaufe hee was righteous, Xfeenanirall 
 the other injuft. There is a naturall feuie betwixt the feede of hatred be- 
 the woman, and the feede of the Serpent, which God hath put tweenc the 
 betweene them, and albeit they have never done them injury, feede of the 
 yet they hate them deadly, and their divelifh inclination is dif- woman and 
 pofed cruelty again ft them : What injury hath the Lambc Q* n "J*"*' 
 done to the Lyon ? and yet it is fet to kill it, and thinketh the 
 blood thereof: fwect. The fwcet fmging bird,what wrong doth 
 it to the Eagle, and yet fhe feekes to devoure it ? So none are in 
 danger but Gods children, his birds, his lambs, and therefore 
 they feeme molt lnfortunate, tor as much as all bloody murthe- 
 rers are fet againft them. 
 
 Art thou a Lambe l the Wolfe is going about to devoure Vfii, : 
 thee ; but herein is thy comfoit,the Lord is thy Shepheard,and 
 hv ( will proted thee. 
 
 But if thine enemies doe rife up againft thee , firft runne to Vfe 2. 
 God, fearch what finne thou haft done, and repent it. Counfels to a 
 
 Next, confidcr, whether thou haft deferved their wrath, bee ^ fe ^ utcd 
 not perfecuted as an evill doer, but have that within thee, that 
 chou mayeft fay, what have I done ? 
 
 Thirdly, repay them not with evill - // thou fee thine enemie Vfe^. 
 hungry 3 gtve him weate, if hetbirfl > give bimdrinke^for in fo doing Rom.n.iO; 
 thou fha/t beafe caales of fire on bis head- Commit vengeance to (jod- y R,om * l 1 - 1 9* 
 mine is vengeanct , faith the Lord, and I will repay it. 
 
 Finally, comfort thy fclfe in this, thine enemies arc Gods al- yr e 
 fo,hc will curfe them that curfe thee. gJ t^l 
 
 1 But 
 
3* ^AnExfoftti$nuf$n Verfe 8. 
 
 But in thcfe enemies of Chrift I marke the mallice of evill 
 
 lob i ♦ x 7 . mC n, that when God is chaftifing a Chriftian for his finne,thcn 
 
 doe theyaffli£thimastheCW^»/did lob y they contrary to 
 
 the pra&ice of Chrift, breake a bnufed reede. 
 
 Next, Chriftians are not deftitute of their pafllons, but have 
 
 The wicked t heir owne griefes, becaufe they have great enemies : they 
 
 tooureai!" fe* 1 '^ butarenotfwallowcd up withfeare, for God comforts 
 
 Mat. 1 1 io. them, lacoh was afraid of £(** his elder brother, who went a- 
 
 Gen.i8.i. and bout to kill him, but God fent him toT adan-aram ,and the An- 
 
 5 2. i%. gcll that wreftled with him, faid unto him, Becaufe thou haft 
 
 bad power with Cjod, thou [halt alfo prevaile with men. 
 
 *$S> dp Cfi d?5^d$^3!5»y*;^I753£^Jp^dlfe^Jfc*75jJS5Sjfcd}i 
 
 Verse VIII. 
 
 A v**y from me allje workers of iniquity y for the Lord hath heard, 
 the voice of my weeping* 
 
 Davids tri- T~He three laft verfes containe Ittvids triumph againft finne 
 
 umph. A and finfull men, and now after his dangerous battel! he gets 
 
 a glorious vidtorie, and giveth out a plaine defiance, and de- 
 
 'DoElrine nounceth wane to the devill and all his children, whereby it is 
 
 A Chnffcians clearely feene that the fpirituall battels of Christians, howjoever 
 comfort is at they bejharpe andfower in the beginnings jet they have a joyfuM and 
 the end of the comfortable end\ Theyfow in teares t but reape in joy. The prayers 
 
 p°f n f l ^6 °f l ^e Eleft have good and comfortable anfwers. I*cob wreft- 
 Gen \ i z6 * ec * w ^ ^ c Angell all night,but was blefTed of him in the mor- 
 ning. 
 Dottrine. Next, obferve 'that this is an undoubted token that wee have 
 An hatred of gotten vi&ory over our owne fins, when we have a deteftation 
 finne, a ma. ke f f inne in others , and feparate our felves from the workers of 
 
 °ie°agVnft°fin lnK I lllc y : Fox what fociety hath light with darkenejfe > Wemuft 
 
 2 Cor. 6. 1 4 . 1 ' 6y every one of us, Away from me,I will have no fociety with 
 thee, thou haft no fociety with God ; as all the members of the 
 body that are bound by hid finnewes, are conjoyned by an tin- 
 fpeakeable love amongft themfelves, but they have no con- 
 jun&ion with any one that is cut awav from them : fo doe all 
 the children of God, who are bound Sy the band and unity of 
 one Spirit, love and cleave one to another -, but for the wicked, 
 
 their f'oule hath no delight in them. 
 
 A- 
 
the [ixt Psalme, Verfe 8. 3 
 
 £ Ave Ay from me : ] This word, Away, is a word either to a de- Away, a worc * *j 
 vill, or to a dogge,departfrom me : fo that we fhould fo fhun the r J* d ^ vlI$ or 
 fociety of evilJ men, as wee would doe the devill himfelfe, or r^J^ r 
 wild beads. And let Princes and great menlearncof David, A ^hriftian 
 
 whomtochoofetobc their fervants, and whom to banifh out fhould me the 
 
 of their company. Let their eyes be upon the faithful! of the land, fociety of 
 that they may dwell with them, andletthofe thatwalke in a perfetl wicked men 
 way ferve them : let no deceit full per [on dwell within their houfe,nor *J much ™ 
 he that telleth lies remaine in their fight . But alas, itfalleth out of thcdmlJ. 
 
 quite contrary : Miriam having the leprofle, was fhuc out of yf e 
 the Campe : fuch as are mlected with the peftilence remove to Teacheth 
 another place ; but fenceleffe and bruicifh men feeing their Kings whofe 
 houfesinte&ed with finne, will fo much the more cntertaine, c ™£P 3n ^s to 
 benefit, converfc,and efteeme the doers thereof. pfal! * o » 6 7 
 
 \jSl 11 ye workers of 'inicjuitie'. ] Hcdothnot fimply reject all Num.12 14! 
 
 finners (for then he would have had none with whom he might VVhat fort of 
 converfe, yea he would have chafed away his owne felfe) but tinners we 
 onely obftinate finners, fuch in whom finne raigned , fuch as flwuld ft unne - 
 madeafportoffmne. Thefe the King cannot abide, but puts 
 them away from his company. So we muft make a difference of 
 finners; for as there wasintfie LzwoiMofes a curable Lepro- Similie. 
 fie and a fretting, the one difcerned from the other ; Fretting Lev, 1 3. & 1 2. 
 Leprofie, if it had fallen upon a ftone of the houfe, it fhould bee 
 pulled out and caft away ; fo obftinate and impenitent finners, 
 and fuch as rejoyce in their finne, fhould bee expelled from the 
 fociety of all men, efpecially Princes and Nobles, and cut oft'as 
 anoyfome gangrene,and the member pofleired with Saint An- 
 thonies fire, left they infect others. \ 
 
 C All : 2 This univerfall particle excludes all perfons without Dottrine. 
 exception \ fo that neither maft wee beare with theflnncs and We ought not 
 iniquities of Princes and great men, (whom otherwife wee are to partake 
 commanded to obey, but in the Lord,sc in none of their wicked *jth the fios 
 decrees, as the three Children would not obey Nebuchadnezer) °^f e ns gr ^ t a c t . 
 neither of Prophets, Priefts, or Church governours ( zs Peter ^1°™ w 
 and lohn who refufed the decrees of the Pharifies, the Arch- Heb.1'3 17. 
 Prieft, and the reft of that rabulous order ) yea although they D ^ i* 6 - 
 pretend vifions , as the Roman Church and their followers, Ate. 4.19,10. 
 who ( having no warrant out of the holy Scriptures ) thmke 
 their nametobea fufficient warrant forall their edifts,although 
 chey be altogether contrar ic to the word of God, yea wee muft 
 
 forfakc 
 
40 4»Exfofition upon VerfeS, 
 
 forfakcoiu* father, mother,- brother, and neareft friends, not 
 being compartners of their iniquity by obeying them : For whe- 
 
 Aft. 4 19. therit be better to obey Cj odor man, judge j/ee: and bee that loveth 
 
 Mat. 10.37. father or mot her better than him, is notworthie of him. Forget thine 
 
 Pfal <.io wr'tfcofle(&\th. the Spirit) and thy fathers houfe, (0 {hall the King 
 
 have pleafure in thy beautie . And fo of necetfity wemuftdif- 
 
 claime all forts of tinners and finncs, to the end wee may em- 
 brace Chriit. 
 . Vf*i This direftly convinces fuch fort of pcopIe,who will be con- 
 
 tent, yea glad to part with fome fort of vices , keeping in the 
 meane time their predominant fin, the id oil of their heart , yea 
 to deteft the company of innumerable wicked perfons, yet will 
 not depart from fome with whom they are combined by fome 
 particular league, yea though they were excommunicate, of 
 i lohn 1 0.7. whom it is injoyned us, not to bid them godfpeede. But we muft 
 Either quit all either quit all of keepe all, and bid good night to die whole ga-- 
 fmnesorquit rifons of the devils armie, or betake our felvestobee fouldiers 
 nollc - with them. 
 
 Moreover, thisuniverfall particle, yf//,fheweth us, that there 
 
 Mit.7.17. is a great multitude that worke iniquity ; for even as the way is 
 
 Doll, broad which leadeth to perdition, fo there are many who walk 
 
 TheWu.- there^. therefore we muft not follow the multitude in evill. 
 femers to evil Neither is that a fufficient argument tor warranting the confci- 
 will not warience which the Gentleman ufed to CMUhaias, Ail the Prophets 
 rant our con- have faid to the King, Gee to Ramoth-gilead, let your words bee as 
 fciences. theirs, *But hee anfwerei , What ever the Lord futteth in 
 
 lof^T g Z11 * 'tny mouth, that will I freak?. And lofua refolved well. Although 
 
 ye would all for fake the Lord, yet I and my fathers houfe willferve 
 
 him. So the multitude of tranfgreffors, either in Churches or 
 commonwealths, will not warrant the confcience, as I have 
 faid *, but rather as I may fay with Saint lerome, Cfrlultitudo 
 
 peccant tunu eft fortificatioerroris ; A multitude of finners, is a 
 
 ftrengthning of error. 
 Do&rine. q fe workers : ] Sinners are workers indeede, and finne is a 
 Sinl J crsaret ^ e worke of the fleffi, but they are workemen to the devill, wor- 
 
 thTdnall" ° king in bnckeand clay to Pharaoh. He that commtttethfi»(hith 
 lohn 8 1 4^ Chnft) is a fervant to finne : as by the contrary, He that is borne 
 1 lohn 3 9, of God finne s not, becaufe thefeede ofCfodis tn htm, 
 
 VJ e - The work of fin feemes pleafant and gaine;ull,but in the end 
 
 ye fhal imde it both unpleafant &: painei:uil,\vhen you get your 
 
 wages 
 
tie fat P s a l me. Verfe 8 . 41 
 
 wages payed you from your matter the Devill ; ye fliall know 
 
 the truth of that faying of the Apoftle, The reward of finne is Kom6lh 
 
 death. And in another iphcc^hat fruit hadye then in thofe things ibid M- 
 Tehereefye are now afhamed, for the end efthofe things is death , The 
 
 devilJ may give you the bait of prefent pleafures, but he lets you 
 not fee the mifchievous hooke lying under the bait. 
 
 Let us reiuf e therefore to worke any longer taske unto Satan, yf e 2 § 
 and betake us to a better Mafter and better fcrvice,and worke in 
 
 the Lords vineyard. Labour after that me ate which perifietb not, Iohn 6 i 7 . 
 whofe fruit fiall be eternaU life. 
 
 [_ Of iniquity : J Some thinke thefe to be hypocrites, as in the 
 
 41 . Pfalme, verfe 7. All they that hate me, whiff er together againfl 
 me* even acrain ft me doe they imagine mine hurt. But here it Jin- 
 
 ports more, when he calles them workers of iniquity. A mam* . * hmt P lt T 
 
 ieftpraftice of their wicked devices in their actions agamft &<** 
 
 vid, tor iniquity is that which is contrary to equity, and jufhee 
 
 and equity is defined by Cicero, Suum cuique tnbuere, to give to 
 
 every man his due, whereas iniquity is to defraud any man of 
 
 his due. 
 
 Whereby , fee that God abhorreth all injuries done to our Tiottr. 
 neighbours, and efteemes then his fervice to be true, when it God abhorreth 
 beginneth at our neighbours : For how can we love God whom we ■* in J ul ies 
 fee not (faith the Apoftle)^<?» we love not man made to the Image neighbours 
 of God whom we fee \ And our Saviour faith, / will have mercy and t iohn 4.20. 
 
 not facrifce . So that he refufeth the principall part of Jus fervice, Mat. 9 . 13. 
 which confiftcth in facrifices, if not conjoyned with mercy to . 
 
 OUT neighbours : and in /faith, bee that k^lleth a^utloche ora l[ * l ' 66 'S- 
 Lambe, offers a gift as though he had killed a dogge or a fowe -, and 
 
 only becaufe ot their injuries to their neighbours. 
 
 Woe to this finlull generation, who make no confeience, but Vfe. 
 doe all manner of injuries to whom they may, and do not (pare 
 either iatherlcfTe or widdow, or ifrangers, or the gray haires, 
 or pupils, or Orphans, and yet vant of their religion. I wifh ra- 
 ther they would proteffe Papiftry or Paganifme,that their con- Note. 
 i ciTion and proteffion might be anfwcrable,and that they would 
 either profeffe as they live , or live as they proteffe, for it is a Dottrine. 
 flume that a good raith( though but pretended) fhould be back- The nearer we 
 
 ed With bad WOrkeS. draw to God, 
 
 £ For the Lord hath heard the voyce of my weeping"] The argumet the 1W ther vVC 
 
 wherby he rcpclicth the wicked, is taken ;ro his ramiiiaiity with TL^L^S 
 
 Cj God: 
 
4^ An Expofition upon Verfe 8. 
 
 God : and fure it is, the nearer we draw to God, the further we 
 will flee from all his enemies ; what makes us fuchaflbciates 
 with the children of the devill^but that we are ftrangers to God? 
 and when once we have drawne in friendfliip and fervice with 
 him, then we hate the other parties. 
 Prayer pyneth Next,know that the principall meane by which we may be fre- 
 us to God. quent with God is Prayer, for if God giveus the Spirit of Pray- 
 er, then he gives us an acceffe to the throne of his grace. Many, 
 yea the mof i part of the world know not what prayer meanctn: 
 others pray perfun&orioufly and hypocritically ,and their pray- 
 Thc benefit of cr turnet h into fi nne# But happie are thofe whom Gods mod 
 
 eprayer * holy Spirit teacheth to pray, and thofeonely can pray aright. 
 Eottrine. L Tf]e V0 7 ce : 1 There is afenbed to prayer a voyce, which is 
 
 The voyce of not fo much vocall as mentall, a piercing voyce indeed , which 
 
 prayer more pierceth the heavens, and prevaileth mightily with God, and is 
 
 mentall then fo importunate, that it will not come from heavens gates till 
 
 voca i. an afl f wer fo c g lvel ^ as JEuchtas, Mofcs, &c. 
 
 His prayer was E °f m y weeping \ ~] As Davids praters were not dumbe , but 
 I not dry. had a voyce, fo they are not dry, but full of teares : thofe fappy 
 
 prayers be acceptable to God, which proceede not from a bar- 
 ren and dry heart, but from an heart well watered with the 
 clouds of heaven, hearts planted at the Rivers of waters which 
 we fliould all pray for. 
 'DoElr. He hath this comfort, that God heard his prayers, not that 
 
 Our prayers in fa heard them with eares after the manner of men,but he heard 
 
 lybe heard" ^ s P ra y cr > w ^ en he granted and yeilded to his petition. And 
 this is a great provocation to make us pray in faith, for then wee 
 Similie. mx f perfwade our fel ves God will heare us . Thinke ye not that 
 a mother will difcerne the voyce, but much more the weeping 
 ofherowne child, and the Ewe difcerne the bleating of her 
 owne lambe amongft a thoufand ; and will not God regard the 
 i y~ prayer of his owne child being in affliction? And this certain- 
 * e tie that we have to be heard, fliould hearten us all to pray -, la- 
 bour therefore for f aith> for it is fuperfluous to pray except thou 
 yft t beleeve. 
 Diftruft is the Infidelitie is the caufe why we lacke many good things , and 
 caufe wee re- we doe God great injury in uttering forth words to him, when 
 ^ ve G no . thin S either we doubt of his power; that hee cannot, orofhislove> 
 rom * that he will not beftow good things neceflary to U5. 
 
 Vers b 
 
theftxt Psalm e, Verfe 9. 43 
 
 Verse IX. 
 The Lord hath heard my petition : the Lord will receive my prayer, 
 
 HE rcpeatesthe hearing of his prayers three times, for two why herepea" 
 caufes. Firft, to let us fee how frequently he ufed theexer- tcth three 
 cife of prayer •, for he divided the day in three courfes , Mor- times that he 
 
 ning, Hoone, and at evening tide did I call upon thee : and the night pp S , hcard - 
 
 into three; for he began the night with prayer , I rofe at mid- pfl\^ 1 l J' 6z 
 night, and called upon ibee , and he prevented the breake of day, pfai'.i$o,6. 
 and the morning watch. Secondly, that by his threefold repe- 2 
 
 ntion, he might perfwade himfelie of the acceptation of his 
 prayers, that they were heard of God, which is a great matter : 
 
 tor Cjodheareth not finners, but If any bee a wor Shipper ofCjod y and Iohn 9 3 1 . 
 
 doth his will } htm heareth he : then if the Lord heare our (bits and 
 grant them, we may perfwade our felves that wee are in his fa- ^ e ' 
 vour. When Hcfter obtained her fuice at Ahafhueroth, ic was an E iter. 7. 
 argument fhe was acceptable to him : So is it with us in our pe- 
 titions to God. 
 
 Vhrse, X. 
 
 All mine enemies flail be confounded, and fore vexed : they [hall bee 
 turned b ache and put to [hame Juddenly . 
 
 THis is a Prophecie of the finall extirpation of his ene- . 
 
 micsi yet is it not to be thought, that "David was of a vin- ^h ch^'i 
 dicative fpint, or that he bare malice againifc Sbimei, Saul, or cnc ^ s "7a $ 
 Dceg 3 for the particular wrongs he received from them, but be- no t profper. 
 cufe they were enemies to Gods counfell in his promotion, hee 
 triumphcth over them, whereby we may learne to abandon our 
 affections in our particular quarrels, that we may affirme before Doll, 
 God and the World, we can be content to pardon whatfoevcr Wc ou § ht in 
 injury is done to our felves, and labour to be as was Mofes y the °"™ w ™S uar - 
 meckeft man in the world,- in our>owne particular, but moitcifui^biuiharp 
 ftarpe in revenging wrongs done to God. It (hould teach Prin- in the' nuarrels 
 ces and Preachers to imitate this Prince and Prophet,to fharpen of God. 
 
 G 2 t he Numt s ii.i. 
 
44 An Exf&fithn upon Verfc io» 
 
 the edge of their fword and tongue againft Gods enemies, and 
 namely the devilifh Iefuites and fa&ious Papifts, and to forget 
 their owne particulars againft any fo farre as they may. 
 
 But m this his prophefie,it is mod: remarkable, that the end of 
 all the enemies of Gods Church; whatfoevcr they be, (whether 
 Kings, Balaamites, Baalites, Iulians, Turkes, Papifts, Sec. ) is 
 
 that they jhall be confounded and overt hr owne y and bee fhamefilll 
 
 fpe&acles of the judgement of God, as Pharaoh, Saul, Achab y 
 
 Let perfect!- le^ebel, Herod, Mian : there is no man breathing that fets him- 
 
 Ih^xanTlcs y ^ e a § am ^ c ^ e trut ^ °* God » c ^ at ^^ e ^ ca P e frame in this 
 o/theh'piecie- world, andeternall condemnation in the world to come, with- 
 ccflbrs. out repentance. But the examples of our PredecefTors will not 
 
 teach this future age to be wife, and therefore they fhall inherit 
 fhame for a reward of their hoftility againft Gods Church, ex- 
 cept they repent. But fhame cannot befall Gods children, they 
 2(ote. ftall never bee afhamed •, for albeit they commit oftentimes 
 things fhamefull, yet their repentance blots them away. 
 DoU. {Suddenly 7\ This is an amplification of their judgement, that 
 
 Sudden j«^gc- it commeth iuddenly unlookedfor, as befell Vet/hazer; for 
 "ir^iV a^e when God givethmen time to repent it is happie for them, but 
 grcate i gc ^^ ^ taketh them in their fmne, then they aremoftmife- 
 
 Daa/.go. rable, as thofeinthe firft world, they were eating and drinking ; 
 Mat 24. 3 ff . marry ing^ and giving in marriage, when the pud came. The Lord 
 
 helpe us, and keepe us from fuch fyldenlies, which might take 
 us in our finnes, and fo direft us, that we may be prepared 
 Mat.2i.io. With the five wife Virgins, having oyle in our 
 
 lamps, whenfoever our Bridegroome 
 ihall come to call vs : 
 To whom, 
 with the Father, and the 
 hslj Spirit , be alJfraife, honour^ 
 and glory > ^orld with- 
 out end Ar 
 
 men* 
 
 WNJSi. 
 
 A 
 
4J 
 
 #^Ts 
 
 A 
 
 GODLY AND FRVIT 
 
 FVLL EXPOSITION 
 
 ON THE TVVENTYFIFTH 
 
 P s a i m e , the fccond of the 
 
 fEHlTEHTlALS. 
 
 af-ss^^aSv 1 Avid being opprcffed by his enemies , in this T h f fu £?'? nc * 
 
 £ 2£ Pfalmc ddires that God would - dcIiver him ** 
 
 s • D 2* wc " * rom A 1 ' 1010 ' me eife£l of finne . as finne 
 *f*. „„ ^i? the caufe of all his evils ; and that he would di- 
 ^'^> 5 *<j?*8P re£l him to walke in his waies : as alio confirmes 
 himfclfe by many arguments in the aflurance of 
 
 ili.inv.iit> fi iiuuir tiic-Hlliv.. n.j 111 t-i»w iuini.miv.v, v l 
 
 Gods goodnelle •* and finally prayes for delivery to himfelfe 
 and to the Church. 
 
 This Ode of Davids is fet downe in 22. Sections or Ver- 
 fes,after the number and order of the Hebrew Alphabets Ieafl 
 veiyneerejasarethe34.nl. 112. up. asalfothe Lamenttti- 
 mm or Uremiab, and the 3 1 . of the Proverbs. Thofe who fceke a 
 reafon hereof let them reade S. Iero me, Efifl. 155. and in La- 
 
 ment , leremiA^vAStifeb , dc pr<zpar. Evang. 
 
 Hereby he alludeth (as it feemes) to the fignification of every 
 Letter of the Hebrew Alphabet, which hath a fpintuall mea- 
 ning ; or rather thefe Pfalmes are fo framed for our memory, 
 that keeping in mind the Letters, we may the moreeafily re- Man hath need 
 member the matter. For we have neede or many helpes to con- of many helps, 
 firmeour memory in goodncile. 
 
 The Verfes (thus fet downe) are called Acroftichi, as were « 
 
 SibjlUes verfes of \^ vi whichiignifiethaFifli; Vr^Xei^ee* 
 Ti € © c^to? . Scdullius in like manner made an Hymne, A So/is or- 
 tus cardinefBeatus attttor fcctt/i f Casl<e parentis vi/ccrM y &c , As al- 
 
 fo 2{azd4nz,en. I would not wifh men to be too curious in the 
 fearching ot the caufes hereof; but rather to be diligent in the 
 confirmation of their memories by thefe 22. Alphabeticall 
 Letters. 
 
 G * The 
 
T 
 
 46 ■ i^inExfofitienu])** Verfe 1. 
 
 The divifbn of the Pfalme, 
 
 His Pfalme containeth a Prayer to the eighth Verfe: a 
 Confirmation to the eighteenth: and a Conciufion petitory 
 to the end. 
 
 In the firft feven Vcrfes hee craveth three things at God-,Firft, 
 that he may not be afhamed. Secondly, that hee may learne 
 Gods waics, and be taught by him. Thirdly, that he may bee 
 delivered from finne. 
 
 Then there is contained a deprecation againft fin and ftiame, 
 and the meane by which he may efcape them both , that is,by 
 the word of God, which may aired him in fuch a way where- 
 in he may not fall under fhame and finne. 
 There are two things which we may lawfully crave of God 
 Shame procee- to efchew, finne and ft ame : finne as the mother and caufe, 
 dethoffmne. fhame as the daughter and effeel:. And as we defire to efehew 
 them, (o efpccially we fhould crave ot God that only meane by 
 which we may ftunne them, even that we fubmit our felves to 
 be governed by his word, and frame all our actions thereto, by 
 which we may perfwade our felves that we Hull efcape both. 
 
 The word of ^ P ra y> ^° ^ c k e P c fromftameand finne, when as in the 
 Godfreeth meane time moft contemne the meane by which they fhould 
 man both of bepreferved, even that bleffed word of God. 
 
 fin and fhame. 
 
 Verse I. 
 Vnto thee, O Lord, lift J up my fonle. 
 
 To whom TTHe names which he gives God are Jehovah and EUhim: the 
 
 God is jebc- I fti-ft taken from his nature, the other irom his power ; and 
 
 a^heisalfo he appHeth them to himfelte, CMyftrong Gods, including the 
 
 Elokm. perfonsofthcTrinitie. 
 
 Pfal 7 5 . z $ . He leadeth us to God in our prayers, who m have I in heaven 
 
 Heb.11.6. but thee ? He thatcommeth to Cjod muft beleeve that Cjod is f and 
 that he if a rcwarder of them that diligently {eek* him. God appea- 
 
 Exod.65. reth in fundry names to others, but to Mofes in his cfiendall 
 
 name Jehovah. Claime firft to his nature,and next to his power. 
 
 Tfyte. Firlf, he muft be thy God Iehov^h, and then thy (hong God. 
 
 Pfai. 144.1 ?. Firii he muft love thee, andthen he wiii defend thee. BU§cd is 
 
 the 
 
the twenty fifth Psauie, Vet fe 1 . 4.7 
 
 the people whofe g$d is the Lord. Thofe are foolifli who fecke his 
 protection, not firfi: having aflurance of his love. If he bee to 
 thee lehovah) then (hall he alfo be to thee Slohim. 
 
 The arguments by which he would move God to heare him, Three argu- 
 are taken from three pcrfons. Firft, trom his owne perfon. Se- ™ c " t$ "> m °ve 
 condly, from the perfon ot his adverlanes. Thirdly, from the |™ t0 c 
 perfon of the godly. 
 
 In his owne perfon, firft his prayer is fignified by his circunv u From h, 
 
 fcription, I lift up my foule to thee : and his faith, Itrusl m thee, owne perfon, 
 What IS prayer, but a lifting up of the heart to God , for the heart becaufe he be- 
 
 muft firft be aftccled, and then it will frame all the members of lceves in hiakt 
 the body, and draw them up with it. As the Magnes drawes siwdl 
 the Iron after it,fo wil the foule draw the cold and lumpifh flefh 
 where it is •, where the foule is,there is the body alfo,and where 
 the foule is ; there is the man. 
 
 Whereby it appeareth that there is no prayer or fpirituall fer- Voti. 
 vice acceptable to God, but that which comes and is derived No fpiri mall 
 
 from the heart : Myfonnegive me thy heart this people ( faith the ^wce but 
 Lord by the Prophet) draw nigh unto me with their lips y and bo- tliat w ^ Ic j} 
 notirme with their month , but their hearts are farre from me. the heart ^^ 
 
 Ye are praying, but your heart is as the eye of the foole,every Vvoy.i{.z6. 
 where. Sometimes yeare thinking of the earth, fometimes of Ifa y z 9> l h 
 your pleafure , fometimes fleeping, fometimes ye know not 
 what ye are thinking. Atthepreachingofthcword, yehcare 
 the voyceofa man {peaking, but fay not Amen. And fome- 
 times your voyce is repeating fome idle and deafe founds, your 
 heart no whit being moved: but as a Parrat , uttering inccr- Simil. 
 taine founds ; or a Bell, founding it knowes not what : fo are 
 ye with your mouth praifing Goa, your heart being abfentcd 
 trom him. 
 
 Next,his faith is not carried about hither and thither,but on- Fa "h onely 
 lyfixcthitfclfeuponGod. fixed on God. 
 
 Thirdly,the lifting up of the heart prefuppofeth a former de- Lifting up f ; 
 jeftion of his foule : The foule of man is prelled downe with the bean pre- ' 
 iinnc,and with the cares of this world,which (as Lead doth the £ u PP° re «-h a 
 net) drawcth it fo downe, tliat it cannot mount above, till God ° rmer dc J c<fh - 
 fend fpinuiall prayers \'as corke to the net) to exalt it, which a- simil 
 rife out of faith 5 as the flame doth out of the fire,and which mult Heb, 1 2. i. 
 be free of fecular cares and all things prelfing downe : which 
 fhewcth unto us,that worldlings can no more pray , the a Moule Simil. J 
 
 is 
 
4S j4# ExpoJittM upon Verfe 2I 
 
 Simi/, is able to flie.But Chriftians are as Eagles which mount upward. 
 
 Seeing then the heart of man by nature is fixed to the earth,and 
 
 *J tmti, f Jt f e |f e ls no more a y e tQ n £ c t here-from 3 then a ftonc which 
 
 is fixed m the ground, till God raife it by his power, word, and 
 workcmen ; it fhould be our principall petition to the Lord that 
 it would pleafe him to draw us, that we might runne after him ; 
 that he would exalt and lift up our hearts to heaven, that they 
 may not lie ftill in the puddle of this earth. 
 Here the fu- In the Hebrew it is, / vpiU lift up, by a common phrafe ufing 
 
 tare tenfe ufed the future time for the prejent ; but hefayes nOt,Utft Up my votce 
 
 1 Sam ri* or \ m 7 h *" ds t0 theg y which both hee did, for thofe are in vainc 
 
 without the heart, / poured forth my heart { faith Hannah ) in the 
 
 fight of the Lord, as a body without the foule. 
 
 Verse. II. 
 
 My God I trufi in thee : let me not be confounded : let not mine ene- 
 mies rejojee over me, 
 
 2. Argument ^T" 1 He fecond argument that he ufeth is taken from the perfon 
 taken from the X of his adversaries, who albeit thevwere furioily bent a- 
 adrerfa^ies 18 S ain ft him, yet he onely runneth to God, without whofe per- 
 pofina his ° P ~ million they were not able to caufe one h ure of his head fall to 
 faith to their the ground. Some feeke for the helpeof men, fome truft in 
 fury. Horfes &: Chariots, fomc go to Bekcbub Sc devils by witches, 
 
 Mat. ic 1 5. k ut ] ct a true c hrifl:ian(with David here) have his refuge to God. 
 
 2 Kme 1 2 C / tru fi in tioee : 3 ^ erc 1S &** t ^ ie loot anc * § rolin ^ of prayer : 
 iS3mfi8 8.! When Chrift bellowed any benefit upon his patients, hec 
 
 asked them, *Doe ye heleeve > and then anfwered, Bee it to thee 
 
 according to thy faith, 
 
 Dotl. There is a naturall dependance that all creatures have on 
 Fai th is the t | ie j r f U p C riors and maftcrs,thereupon thus urging their minde : 
 prayer ° As my truft is in you, helpe me. And fhould not wee ufe this 
 
 Mar.9'23 , fame to our Lord ? and fay, My truft i* in thee O Lord, therefore 
 
 Mat.8. 1 1 . helpe me. He ftands upon the points of his honour, will he then 
 Faith in God c *& off his dependants ? No truely, there is no ftronger argu- 
 a ftrong argu- ment to move God to defend thee,then if thou alledge thy faith 
 
 fnent whereby in him ; there id nothing impojfibleto him that beleeveth , Let US 
 
 God is moved therefore crave the augmentation of our faith, and fay, Lord in- 
 to defend us. crea j e 0kr f Att ij . m d then we need not to doubt but God will 
 
 Mark.o 14.14. ■ ,, J , ' u 
 
 give us all things. , tim 
 
the trvemy fifth Psal me, Ver r e 2. 49 
 
 His prayer is grounded upon faith: 2W faith, I beleeved i iCor. 4 .i$. 
 therefore h*ve I jpoken : therefore fuch prayers as procccdc of an ™y^ £™ in - 
 incertaine faith, arc abomination m the light or the Lord,and a 
 fcorning of his Majefty. Doe ye thinke, that it we conceive words with- 
 words m our owne language (if we want a feeling of them) that out faith and 
 they will be acceptable to God? they will not, much lelfe will j^jf ^Of 
 they pleafe him, if in an uncouth language wee repeatc vaine c c ' 
 
 words, we know not what. 
 £ Let me not be confounded : ] Shame is the daughter of fianc, 7) oft. 
 
 and a deferver of punifhment tor finnc, What fruit had ye then in Shame the 
 th$(e things whereof ye are now ajhamed > For the end ofthofe things ***&**& of 
 is death. But He that beleeveth frail not be afb&med, for it hceiall Ro„^ 6 tl 
 
 m finne, it will by Gods blcfling turne to tlie beft to him , and 1 Pet.a 6* 
 his repentance will blot out the memory of his linne. Ra- Doft. 
 habs faith hath blotted away the remembrance of her whore- Repentance 
 dome ; Davids repentance and Manages , have blotted our bIo «eth out 
 their iinncs ; Lots righteoufnelfc is remembred ; God honored [i n e n ™ cmo17 of 
 them with fuch vermes as tooke away the filthinelFe of their Heb.i 1.3 1. 
 fin. It a gold ring (h ould fall into the mire, the price of the gold a Pet. 2 7 . ' 
 remaines, and the dirt may foone be wiped away. Albeit U- Simtl. 
 cobs thigh made him to halt, yet the ftrengthof his armes who ^ en - 3 -$• 
 wraftled with the Angel,his revelations that he got,and his ho- 
 linefle, made not that to bee thought a deformity in him, what SimiL 
 the w orfe is a Captaine for a fcarre in his face, whofe valorous 
 armes have beene fo well tried \ 
 
 Next, his afflictions and perfections cannot bee fhameful], TWr. 
 but honorable/orthe Apoftles themfelves thought it great ho- The afflictions 
 nour to bee beaten, yea to bee fcourged for Ghrifts fake. They of Godschil- 
 now are crowned with maity rdome, who to the worlds opini- ^5 J 1 are ,lono ~ 
 on have fuftered as evill doers. . "^ • 
 
 [_Let not mine enemies rejoyce over me :] The Wicked do imitate The ifcrils re- 
 
 the nature of the devill,for he is never glad but at the def? r action Joyce at evill. 
 of finners,as the Angeis rejoyecat their conversion : wherebv Luke *?• IO - 
 yemay trie the truth or your Chrifhanity, if yee lament with S*£j*v* a 
 thofe that lament, and have companion on them , faying with companion ^ 
 theApoftle Paul, Who isafflitted, and Idoewt bwme> ye are 1 Cor -11.19. 
 Chriftians indecde. 
 
 Gods children have many enemies, hee is not one of Gods £*# r *>". 
 lambes if he have not a Lv o n or a dogge to purfue him 1 fome £ 7 ° ds chiUren 
 are fecrct,fome are open •' but who arc they ? none but the L>e- n a c ^™ any c ~ 
 
 H i viil 
 
50 An Ex f option upon Verfc $ . 
 
 vill and his children \ the Dragon purfues the feede of the 
 
 woman. 
 Stmt/. Obferve aifo their malicious nature, they re j oyce at the evill 
 
 of Gods children,and doe leape for gladnefle. The flics live on 
 
 the fores of beafts ; fo doe the wicked rejoyce at the troubles of 
 Micha 8 z ^ c ^ alnts : But what faith the Church, %(}oyce not over mee, mj 
 
 enemy % I have fallen, I wtftrife againe* 
 
 Doftrine. Thirdly, thejoy of the wickedis ever in evill, they fleepe not 
 The wicked till they fin, they eate not but in fin,they fleepe in whoredome, 
 al waies re- they goe to murther,oppreflion,fl:eal ing,and fuch other abomi- 
 joyce in evill. nat ions ; yea they rejoyce when either others doe finne, or arc 
 punifhed for finne. 
 
 . Verse III. 
 
 So all that hope in therfhaNnot be ajhamed y but let them be confoun- 
 ded that tran/grejfe without a caufe. 
 
 Do Brine, qo all that hope in thee: 2 He fo dra wes his delivery that the be- 
 
 T1 ' c bc "f fits Onefit thereof may redound to the reft of the members of 
 
 are common 8 . £htift , for their evils and their goods are common ; neither 
 
 fhould wee feeke any thing to our (elves , but fo farre as it may 
 
 redound to the good of the Church, and her comfort . 
 
 Simil. j For as a ring on the finger adornes the whole body ; and as 
 
 the hurt of the finger annoyeth it all : fo doth the good of one 
 
 member rejoyce ail, and the hurt of one offend all. 
 
 DoElrine. [But let them be confounded that tranfgreffe without a caufe ^\ 
 
 Shame fem to Now ftiame is fent to the right owner, the wicked, who are de- 
 ^ t he w i eke a as f ca bed by t wo markes •, fid i they are perfidious, and forfworne, 
 
 owne C r * no k orK * can bind tllcm > the y area &lfe generation, trnft them 
 i. They tranf- not, when they are with Judas kiffiftg thee , then are they be- 
 grc ff?. tray ing thee : Ioab faid to *s(mafa in peaceable manner, art thou 
 
 Luke 1 1.47. in health my Brother \ but in the meane time had a (word where- 
 
 I Wkho°uT wlth to ™ hira • ^^ e next mar ^ e is,*ithout caufe ; tliey are not 
 "'caufc.° UC able to qualihe any lrijune that ever they have done • f?b** have 
 
 Pfalme'n.j. the righteous done | faith David. Theyliveupon fufpitlOftS, ap- 
 
 ZW. prehenfions, and judge others after their owne faife natiKfc. 
 
 Innocenciea Note a great comfort txyeftablifh thy confcience in thy iuffe- 
 great comfort r ing^thine irinocenae, which raaketh chv affli&ions light* and 
 
 in tune of [7 i_ t r 
 
 trouble. thy burthens eafie. 
 
 Ver.se. 
 
the twenty fifth P $ a i m b . Verfe 4^ 51 
 
 Verse IIII. 
 
 Shew me thy wayes O Lord, and teach me thy pathes. 
 
 SHew me : ] This Ictteth us fee how that naturally wee are ig- *D Eirine 
 norant ot the waies of God, and therefore David would bee We are nam- 
 taught or God. He craved in the firft three verfes to be freed of iaIJy ignorant. 
 ftamCj and now he craves the meanes by which hec may be de- 
 livered, even Gods word, which is the only prefervativc from 
 fhame. And therefore it often commeth to palfe , that when 
 men are brought to be open fpc&aclcs of fhame, they doe con- 
 fefTe it was not the prefent accident wherein they are taken, but 
 the contempt of Gods word. 
 
 And this fhould teach us to love the word and follow it, to HDoflritie 
 the end we may be kept trom fhame ' which makcth greatly a- The contempt 
 gamft the Atheittsand Papitts of our Land, whocontcmne the of Gods word 
 BlefTed word of God, they are as Owlcs fhunning the light of j£ e caufc of 
 the day, as he that doth evill hateth the light. * ftam ^: 
 
 In this verfe are contained, i . the perfon whom he implores, A yjs 
 
 7^t/^,whomhedefcribeth, leading him, teaching him, ^^- temners of" "h 
 ving him in favour^ and nourifhing him, in the 4.5.6. and 7. VC1> word of God. 
 2 . What he feekes, Cjods waies. 3 . By what meanes, Teach me, Simil. 
 andleade me. 4. The XCaton,^ ccatt/e thou art mj Cjod,and Itrnft Iohn $ zo . 
 in thee. Tnc P a ns. 
 
 Davids King and a Prophet craves to be directed by God, to J • 
 
 the effecl: and end he may aired the courfe of his life vvell, and 2 - 
 
 ot all his fubjects, which was Salomons choyce : Lord give me 3 . 
 
 wifedome toaoe in and out wifely before thy people. 4» 
 
 So fhoulcf Pallors doe. Who would be a good Matter Jet him x K,n S-$ -9* 
 be a good apprentice, and this fame fhould all private Chriftians 
 defire, that God would teach them that way which will pleafc 
 him beft, even his ownc waies. 
 
 [Thynaies: J This prefuppofeth that there is another way, Vottw*- 
 which is the way of finne, as there are two places and ends, hea- ^ n illo " 1(i dc - 
 ™*dx\dhell^ fo are there t wo per fons, Sheepe mdGoates, two ™£t by God 
 
 Wayes,the broad and narrow, tWOWOxds,come and depart . I,with in hs waies. 
 
 Io(h*$li before you life or dcath.the right or wrong way,chufc Two contrary 
 orrefufe. All men are going, but there is onelyone Gods way >™*}* s - 
 the Kings h*eftreete,mmy by-waies. Al thinke they arc going to Io nia 24 ' l *' 
 Heaven, Icwcs, TurkesJPapifts,Atheiftsj but try it thou bego- 
 
 H 2 ing 
 
$2 An Expd fit ton upon Verfc 4, 
 
 irig thereto by rhat way which God hath fet down? to 
 
 thee, try which is the ancient way, the true and living way. 
 
 Brjgands and falfe guides may deceive you, and Icade you the 
 
 1 King. 6.\ 9 wrong way, as the Prophet did the Aramites to Samaria, but 
 
 Iohn 14.6. the way of Go J is fet downe by Chrift, / am the way, the truth , 
 
 PfaJ.i 19 31. and the Iife y no man comes to the Father, but by me, even through 
 
 thevaleofhisflefti : thus hee fteps through Chrift. "David 
 prayes unto the Lord, that hee would direft him in the path of 
 his commandements , for therein was his delight : and Ifaias 
 
 Ifay z . 1 ♦ faith, (jod will teach us his waies y and we will walke in his pathes , 
 
 Faith & i.ove, There be two feet whereupon we muft walke, even Faith and 
 
 two feet wher-^ Love, which two will cairy us to heaven, without Faith thou 
 
 vpon wee muft art lame of thy right foot,without love thou art lame of thy left 
 
 walke . f oot : } ec Faith W ork through Love. Belecve in Iefus Chrift and 
 
 a * 5 ' ' live a godly life, and allure thy felfe thou art in the way to hea- 
 
 Note . ven. If thou feemeft to beleevc, and yet live evill, thy one foot 
 
 (in appearance) is in the way to heaven, thy other to hell : Co 
 
 if thou pretendeft a good life and yet reje&eft the word,thy left 
 
 fbote feemeth to be towards heaven, and thy right to hell. Con- 
 
 1 Thef. 4,0, earning Love, ye neccie not that I write unto you ; for yee are taught 
 
 of God to love one another. 
 
 Moreover, this (**<*;) in the Scripture is furely fet downe,and 
 
 the word is fo called many times in the hundred and ninteenth 
 
 Iohn 5 $9* Pfalme. Such great commendation hath Chrift given to the 
 
 word, that he defires us diligently to (earch it. Pat res ex Scrip- 
 
 turis dtdicerunty nos ex iis dtfeamus viam : the Fathers learned of 
 
 the Scriptures, let us learne of them the way. 
 A de fire to bee {Te*ch me thy paths \~\ This prefuppofeth that men are igno- 
 taught prefup- rant by nature ; for even as Grangers being in it Wilder- 
 pofeth an ig- neffe, where there is no ftraight way, were unable to difcerne 
 norance. w j lat Wa y to take,but in liklihood would be a prey to Beaftsand 
 Aas 8 * 1 Brigands : So are men by nature ignorant of God. The Eunuch 
 
 faid to Fhilip,How can I under fland without an Interpreter > Na- 
 ture may teach thee waies to maintaine this life ; but the way to 
 heaven cannot it teach. Itcommeth by divine infpiration.tf lef- 
 Mat. 16. 17. p e £ an t y QU $i mon j onne oflonah) flcfi and blood hath not revealed 
 
 it unto thee, but my Father which is in Heaven, 
 
 The Philofophers and Aftrologians who were quick in judg- 
 ing things naturall, were but blinde in grace. Ithankethee(Fa- ' 
 Mat I lli " th ^ th ° H ^ ^ tfte f c th w& s f rom the **[*&*& h*ft revealed them 
 
ffje twenty fifth Psalme. Verie 5. 53 
 
 to babes .The Scripture is as the Star that leadeth us to Bethlem, 
 This is a great humility in £>* x^that being a King and a Pro- 
 phet,yet he would leame this leilbn to ferve God : let Preachers 
 ever be learning. Socrates laid at his death, Hoc unum fcio y me 
 nihil [tire, I know this one thing, that I know nothing t * con- 2S(ote. 
 
 ceit of knowledge is a marke of ignorance. 
 
 He repcates this word teach me, often ; whereby he acknow- 
 ledges, that the chief e leilbn he wiihcthtolearnetomakehim 
 wile, is to know how to ferve God by his word : and of this Ver f e 8 
 wifedome in the 1 1 9 . Pialme he atfirmcth, that it will make him x ' Q J 
 
 wifer then his enemies , then his mafters, then his ancients, 
 
 Bvthe wordfrf^he would teach us that the ordinary mcanes Doclnve, 
 of Salvation 3c knowledge is the word preached, How can they Preaching of 
 bcleeve without preaching > not by reading,mubling Ma(Tes,&:c. ^ e wor jJ of 
 but by lively preachin2.Ch.r1fl: preached fo in the Temple, when ^ od ,s c or ~ 
 
 he tooke the Book trom the Reader. Brethren have ye any word of f Salvation. 
 exhortation for the people i Preach in[eafon and out offeafon. The Luke 4, 1 6. 
 repetition of the Words, fiew me J each mejeade me,teach me\ de- Acts 1$. t?. 
 
 clares how defirous he was to hearc the word, Sc ho w he eftee- praI f 
 med therof,even of that which was unto him morefweet then ho- p^g^i 
 
 9. IOJ. 
 
 io # 
 
 *y, yea better then his appointed foode, fo that hee defired chat^r 
 
 might be but a doore-keeper in the houfe of the Lord, This his aft'e- Igno " n 5 e f 
 
 ftion to the word he declareth by repeating it in the np.Pfal. ^"^ /^ 
 1 75 times. The great ignorance which is among us fpringeth to DC taught, 
 tromavvantofadefiretoheare. The two Difciples faid, &td Luke 14. ji. 
 
 not our hearts burne within us y all the time he f fake nuto us > 
 
 Verse V. 
 
 Leade me forth in thy truth , and teach me : for thou art the (}odof 
 my fatvation, in thee doe Itruft all the day, 
 
 HE craves not onely to be taught the truth and the way, but Xottrine 
 to be led and directed in th-j way, and that God may not i c IS not ( u ^ 
 onelv point it out to him, but convey him thereunto, and keepc dent to bee 
 him from going out of the fame •, for albeit wee be entred into tai, g h t thc way 
 the way of grace, if God doc not perfed that worke, we are in ™ lclk we bc 
 danger to fall every moment; therefore hee workcth in us to pha?iji*. 
 will and to doe : and hee who b^ginneth will crowne aifo the 
 vyorkc : He is the ftafie to which we muft leane, and of which 
 
 H 3 wc 
 
54- 
 
 Luke 11.47. 
 
 Dott. 
 -All in con- 
 demnation 
 without 
 Chrift. 
 Rom n.gz. 
 
 DoUrine. 
 No man or 
 Angel can fave 
 us but God # 
 Pfal. 1 8. 
 Pfal 71.19. 
 Pfal. 1 $ 6 ii, 
 13 ,&c. 
 
 Note. 
 
 ^AnExpojitienupp* Verfe 5. 
 
 wee muft take hold : knowledge is not fufficient without pra- 
 ctife. God muft make us to walke in the way we know. Our 
 knowledge will be as an indicement againft us, if* we walk not in 
 
 the way we know ; for hee that knoroes the will of his mafterand 
 doth not the fam? ^foall have double ftrifes. 
 \JFor thou art the God of my fslvatton : ] The argument by 
 
 winch hee would move God to teach him his waies, is taken 
 from the perfon of God, whom he calleth the god ofhts/alvati- 
 *», and his owne perfon who did tmtt fa him, the adjunct of his 
 faith, being conftancy and perfevcrance, all the day. 
 
 The argument is taken from the Office of a Saviour, to guide 
 them whom he hath delivered and faved : but thou haft faved 
 me, therefore guide me. 
 
 Firft, in that he calleth him the god of his falvation, He would 
 let us fee that we arc all in condemnation without Chrift, all are 
 inclofed under fin, that God might be mercitiill unto them. 
 
 And where he calleth him the god of his falvation, he impor- 
 teth,that it was not in the power of Man or Angell to fave him, 
 but in Gods > who behoved to take it upon himfelfe, to delver 
 him from temporall and fpintuall dangers. Salvation onely be* 
 longeth to the Lord ; W hut God is like our god, who delivereth US 
 
 from our enemies, as he brought the Israelites out oi Egypt, led 
 them through the red Sea, fought all their battels, rebuked 
 Kings for their fakes. What ever delivery comes to us, 
 comes by God, whatever initrument hee ufeth in the fame ; 
 he faves us, and not we our felves, neither chariots nor horfes. 
 The confideration of thisfhould move us to bee thankefullto 
 him. OWofcs, lofua, Samp fen, sec. were typicall Saviours, but the 
 Meffias was the great Saviour, who faved his people. 
 
 Next, if God be the onely and foie Saviour of our bodies, in 
 faving them fromdifeafes; and of out livcs,infavingthem from 
 our enemies , fhould any feekefalvationtohisfoulebut from 
 him ? for if a temporary delivery cannot come but by him what 
 devilifti do&rine is it to teach , that falvation can come by any 
 other ? Seeing then falvation onely belongs to the Lord, let us 
 runne to him and feeke it at his hands, who is onely able to per- 
 for me, and bring it to us . Seeke it not at Saints,but at the King 
 oi Saints. 
 
 £/w thee doe Itrvft : JThere is defcribed thepowerfull inftru- 
 muit, apprehending Gods mercies, even faith adorned with his 1 
 
 chiefe 
 
the twenty fifth Psalme, Vcrfe 6. $$ 
 
 chiefe quality, conftancy : for (*tt the day) figriifieth as much Confhncv 
 as continually : for there is no vertue in man which can bee re- crovvneth j*M 
 fponfable to God, if it be not joy ned with conftancy. Ye muft ourvertues - 
 waitc patient. y,beleevc confidently, feeke, knocke, aske, hoi i Gen. 51.14. 
 up your hands without fainting, ftrengthen your weake hands 
 and feeble knees. Iacob wreftled all night, untill the breaking of 
 thcday,andfhnnkednot, and thereupon obtained ablefllng; Many beoin in 
 fo muil we abide to the end of our lives. the morning 
 
 The day hath a morning, anoone, and an evening-tide; fo °f their yourh 
 hath our age, a youth, a middle age, and a declining time ; blcf- t0 ^ ceke <?o<i 
 fed is he that prefeveres to the enX and till his later breath con- himirTthc e- 
 ftantly depends on God, and leaves him not : forcer tamely vening of their 
 that man fhall have the crowne of cternall glory. age. 
 
 Verse VI. 
 
 Remember O Lord thy tender mercies^andthj loving kjndnefe : for 
 the] have beene for ever. 
 
 IN the preceding words, "David firft prayed that God would Doft, 
 deliver him from fhame and contempt : next, that he would Noaffurance 
 teach him his waies : and now he defires that God would have of the remj/fi- 
 mercy upon him,and pardon his fins.Marke bv this his order m ° n of finne,tdl 
 prayer, how firft he defires that God would teach him his law, ££ ^ow " 
 a^J then that he would put away his fin-, for we can never get hearts ,° Ur 
 aflurance of the rcmilfion of our fins, till God put his law in our 
 
 heart, dfter thefe dayes 3 faith the Lord by leremy y J will put mj Ier. 31.35. 
 tarw m their inward parts^and write tt in their hearts y and wilbe tht $r 
 God y and they fhalbe mj people. And they /hall teach no more every 
 than his neighbour ; and every man his brother, faying^ Know ye the 
 Lord'for they (hall all know me from the leafl to the great eft of them 
 faith the Lord,For I will forgive them their iniquity y and remember 
 their fins no more. Which the Apoftle to the Hebrewes reciteth Heb.S.i®. 
 almoft in the fame words. For God firft by his word and Spirit Dotlrme. 
 Works in the mindeofa firmer a light and fight of his fins,& m Knowledge" of 
 h is heart a lbrro w for them,S£ then he putteth them away and fm c °m« be- 
 forgivesthcm. Therefore let us try what fight and fenfe of fin fo J* remifllo « 
 the woitl of God hath wrought in us, that we may have a cer- ° inne ' 
 nficate in our confciences of the remiffion thereof. Hee fendeth Pfal.107.20. 
 his word and healeth them. He fent Nathan to David, and then 
 
 pardoned him. In 
 
$6 An Exfojition upon Verfe 6. 
 
 In thcfetwoverfes he thrice repcateth the word {remember, ) 
 not that there is any remembrance or forgetfulnefie in God as in 
 man,for time makes man to forget, but God changeth no time; 
 abfence makes us forget, but all things are prefent to him ; me- 
 mory hath a feat in mans braine , which being perturbed it 
 failes, God is all memory. But he is faid to remember or forget, 
 How God is when by vifible tokens of doing he fheweth his favour or dif- 
 ir.id to rcnum- pleafure to man. As he remembred Noah when the flood dimi- 
 M nifhed-, Abraham when he faved Lot y znd brought him out from 
 
 Gen. 8, i and § e( { ome . g AC hel y when he made her conceive \ and ^*#*>when 
 cfjn \o. i z. he granted her her petition. 
 
 j Sam. i, j 9. [Thy tender mercies and loving ktndnejfe : ] Firff hce cravesat 
 
 God that he would remember his mercies , which is the firft 
 
 Gen.g * 1 1 . thing we Ihould feeke at God ; tor if we get it (as faid lacob) wet 
 
 Mercy againit get all thmg<. And hereby it is clearely feene,that he difclaimts 
 
 ■writ, all merits •, for albeit he fought the Lords battells, governed 
 
 his people by the word and fword, in executing juftice, prayed 
 
 and prayfed God continually, fafted and bellowed almes on 
 
 the Saints \ yet he conleffeth they cannot extend to God: which 
 
 Pfai.i 6. 2 . refuteth and condemneth the foolifh Papiits, who pretend me- 
 
 Vf e - rits, but commit murthers and adulteries, and yet nth open 
 
 Of confutati- m0 uth they cry, merits, merits. 
 
 viih ms 3 " ^ c amplifieth Gods mercies by three names, mercies, benignU 
 n * ms * ties, goodnefle ; benignity twice repeated •, fee how highly hec 
 doth efteeme ot Gods goodneffe, when hee cannot finde termes 
 fufficiently to expreffe the fame. 
 A lively rcwre- But thefe three lively prefent unco us the Trinity : the Father 
 fentanonot the fountaine of goodneffe, yea goodneffe itfelie-, the Sonne , 
 the Trinity, mercy, fupplying cur mifery •, the holy spirit, benignity and 
 bountifulncile, graciouily working and beftawing thofe things 
 which the Father and Sonne give. The goodnefle of God is 
 the lbuntaine begetting mercy , and mercy bringeth forth be- 
 nignity. Let us learne by^ this, that whatfoever commeth to us, 
 mull either come out of the iountaine ot Gods mercy, or eJfe it 
 isacurfe; not a benignity, but a malignity. Many fay, who 
 VCd.4.6. will fhew us any good thing ? but T*avid fayes., Lord lift up the 
 
 We Ihould • light of thy countenance on us, 
 
 imitate ,rhe; Thefe three properties of the Trinity all Chrifhans fhould 
 thee p»°pcr- imitate j the goodneffe of the Father, the mercy of the Sonne, 
 T:iur,l. * ^ c ^ c bountiiulncffe ot the Spirit j that in ib doing ihey.,may 
 
 have 
 
the twenty ffih P$alme, Verfe <5. 5 7 
 
 Rave communion with the Father, Sonne, and Spirit. I know 
 thee to bee a good man, becaufe thou art not cruell but mer- 
 cirull ; I know thee to be mercifull, in that thy hand is bounti- 
 fully thou gives and diftributes to thepoore, thy righteoufneile Pfal.i n. 9 . 
 endureth tor ever. 
 
 The word C3»Qm R*chamim {ignifieth bowels, which Efa. 49. ij. 
 are the feates and places of fatherly and motherly love , and 
 therefore children are called faremnm vifcera , the bowels of 
 the parents-, which phrafe the Apoftle writing to Philemon both 
 
 in the 12 &: 20 Vcrfe, expoundeth fpintuaUy : Thou therefore re- 
 ceive him that is mine orvne bowels : and comfort my bowels in the 
 
 Lord, Can a mother forget her child, Sec. yet the Lord cannot 
 
 forget Ifrael. And as the Father pitties his children, fo the Lord pftl. 103.15. 
 
 hath pittic on thofe that ieare him.So we fee hereby how deare 
 
 and neere we are to Gods very heart, that we have a place in his 
 
 innermof t affe&ions . 
 
 But when he fpeakes of mercies and benignities, he fpeakes in 
 the plurall number, becaufe as our fins and miferies are infinite, Infinite mifc- 
 fo we have neede of infinite comrorts and pardons, hee is called ri .\ sha venecde 
 
 1 r 1 r ■ orinhnite 
 
 the rather of mercies. _„ 
 
 \_Tor they have beene for ever :~] A faire commendation of zCor. i.j. 
 
 Gods mercies, from the eternity thereof. His mercies had no ^ods mercies 
 beginning, as himfelle had none, and (hall have no end , From 3 J^ eternal! . 
 
 everlafting to everlafting thou art our g*d.As the Ocean &. maine ' 9 ° }' 
 
 Sea;, can never be exhauf red , but would furnifh water to all the m * ' - 
 world, if every one fhould bring veflels to draw water there- 
 from • So if we have faith and prayer to feeke grace rrom God, 
 hee is ali-fitfficient in himfelte to lurmfh us all *• which makes 
 
 David to cry in one Pfaime 26 times, thy mercy sndureth for ever, pfal.i z <$. 
 
 Therefore we may build our faith on itason a fh'ong Rocke, Mat.16.18. 
 that the gates ot hell cannot prevaile againft us, for every thing 
 earthly on which we repofe is (ubjedt to mutation and change : Al j thinoJ 
 But herein is our comfort, that he is an immutable God on chano, God 
 whom we depend, and in whom we truft : then as long as God only'immuta- 
 . ftands,our falvation cannot faile. Woe to them who put their bie « 
 truft in any other,follovving lying vanities,and forfaking their Iona h, z 8 
 ovvnemercies. I have feeneanendof allycrfettton, (fayes *Da- pfa.u 9.96. 
 vid ) but thy word is very Urge. 
 
 I Verse 
 
2% An Expo fit ton upon Verfe 7, 
 
 Verse VII. 
 
 Remember not the fins of my youth jtor my rebeltions\but according to 
 thy kindnes remember thou me, even for thy ^oodnejfe fake y Lord. 
 
 DoBrine. LJ E conjoyncs thefe tvvo,remembrance of mercies, and for- 
 W hen God re- -Fi getfulneffe of iinnes,the one prefuppohng the other ; when 
 members mer- God remembers mercy, he forgets finne ; when he remembers 
 c.ies, he forgets fjnne, he forgets mercy : when God will plague the whoore 
 
 HoFa 8 1 of Babel, It lsfaid, He will remember herfinnes,and itt Hofea r Now 
 will he remember their iniquity t andvtfit their finnes, the j {ball re* 
 tume to ALgypt. 
 "DoBrine. He craved mercy before at God, now he lets us fee the object 
 if fin had not of Gods mercy ,even fin y and here appeares the great wifedomc 
 bcene,Gods of God, who can turne all things to the beft to thofe that love 
 
 noTbeene ^ m > ^° 5^ at ^ e ^ ot ^ ma ' ce ^^ ^ nne wri ich they did commit, 
 
 knowne to manifeft his glory, and worke towards their owne folvation. 
 
 Rom.8^8. All the properties of God (hisj«/?«V* and mercy excepted) might 
 have beene knowne to the world by the creation •, his wife- 
 dbme in framing the world fo artificially > his power in main- 
 taining it, his goodtieffe in making man fo excellent a creature ;, 
 but if fmne had not beene,neither Gods mercy would have beene 
 
 Rom.?.io # manifefted in pardoning it, neither his j»y?/^ in purulhing it: 
 
 Tor where ftnne abounded, there mercy fuper abounds^ 
 
 [_ %emember not the ftnne s of my youth : ]He makes mention of 
 
 liis finnes , for when he fpeakes. to God who is mod juft and 
 righteous, it was meete that he fliould remember his owne un- 
 Gen, 50,17. righteoufneffe •, as the brethren of lojeph when they fought 
 favour of him , they remembred the wrong they did to him : 
 Luke 15.11. as the forlorne fonne alfo did to his father. Sinne then being the 
 prmcipall wall which divides us from God, fo that hee doth not 
 n heare our prayers. *David here in great wifedome feeketh to 
 
 ~? •„ takeaway this impediment. Therefore if wee would have our 
 feffebur finne" Payers acceptable to God, let us begin at an humble begging of 
 if we would * pardon and remiffibn (at which all our players fhould beginnc) 
 be heard. that having aflurance of Gods favour, we may boldly aske other 
 o. •/ things. But it we begin not our prayers at craving pardon*, wec f 
 
 become like foolifh Phyfitians, who neglect the caufes of the 
 difeafe, and onely ftudy to mitigate the prefent dolour, and ap- 
 ply outward fomentations for the curing thereof. 
 
 But 
 
the twenty fifth Psalm e^ Verfe 7. 59 
 
 But how is it that David fpccially nominates the tranfgreffi- Objettio*. 
 ons of bis youth > did he not commit other finnes ? and are the 
 finnes of his age of no moment ? 
 
 lanfwer, he doth not extenuate his prefentfinne, by ran cm- Sinjwtr, 
 bring the finnes of his youth, but rather aggravates the lame, 
 while he repeatcs from his child-hood, how many waies hee 
 had kindled Gods wrath againft him. ConfelTIng that hee had 
 heaped fmneuponfmne , and fo by proceffe of time was loa- 
 den and overcharged therewith. 
 
 Next, if God fhould dcale with him by extreame rigour , he 
 fhould not onely call to mind the faults which hee did yerftcr- 
 day, but whatfoever finnes he did from his youth. The word 
 tf TED includes all the faults cither of commiflion or omiilion 
 which he did. Therefore fo oft as the Lord terrifies us wjith his A7 
 judgements, let us not onely remember our laft: offence, but let Aote - 
 our former tranfgrcfTions make us be afliamcd, and bring new 
 fobs and fighes into our hearts. Let old men call to minde their 
 former offences which they did commit in their youth. Saint 
 Augufttnc in his confeiTions reckoneth up all the follies which 
 he committed m his childhood,infancy, youth, and age,callmg 
 them to minde even from the beginning s for we are conceived 
 m finne, and a child of one day is not cleane before God . As we Pfcl $ 14* 
 grow in yeares we grow in firine • as a Lyons whelpe is brought 
 forth with a favage nature, and as it gro wes in age, fo the cruel- 
 ty thereof increafeth , fo does man. Solomon in the Proverbes 
 faith, It is hard to know the way of a young man with a maid. So Pro.30. 1 ^ # 
 young men have neede of fure cuftody, that their parents, ma- 
 tters, and Preachers, fliould take heecte diligently to them. 
 Saint Ambrofein a Sermon at the Funerall of the Emperour 
 
 Valentinian the younger, bringeth in that place of the Lamenta- Lnm.3.27. 
 tions y TZ/effed is the man who beares his yoake in his youth . God is 
 
 mercif till to that youth whom he corrc&s . Vmo thofc 
 
 #^#Whedcploresthe finnes of his youth, which wefe fecret which are con- 
 from the world, and perchance to himfclfc, yet hee craves par- ye"«»V*» c Ieaft 
 don for them. Now the fmallefl finnes trouble h:m, which be- £\£ ? l*l™ 
 fore were bur fports to him ; and fo it will befall to us: thofc of- p rov ^ **[ at * 
 fences now which we accompt no offences, after wee will ac- 
 count chem great finnes-, now they arc honev in the mouth, No r % °f 
 but a:ter in the belly they will be bitter as gall ' £g£ fe frec 
 
 There is no time ofrtians age which is free from fin, but ftleiertm. 1. ' 
 
 I 2 youth Exod.1z.z9. 
 
Co <A* Exfofition upon Verfe i\ 
 
 youth is not onely firft, but moft fubjcft thereunto; for a youth 
 
 Simtl. IS i^e an untamed Calfe, like a wilde Afle which will bee taken 
 
 N°* e . in her moneth. The firft borne fhould be facrificed to God, the 
 
 Exod 12 to firft fruits ftiould be offeredto him, yea the firft thing of beafts 
 
 il they had not beene redeemed, their neckes behooved to have 
 
 been broken. Thinke ye not that God hath more refpedl of the 
 
 firft fruits of our life, then he hath o- the firft limits, or firftlings 
 
 of Bullocks ? Thou fhouldeft confecrate thy beginnings to God 
 
 2 King hi. with lofias, who in the morning of his life, even early,began to 
 
 feeice the Lord . Wee fhould in our life keepe fuch dyets as did 
 
 Pfal . 5 5. 1 7 . 'David in h is prayers *, Morning, noone-tide, and at even hee fo tight 
 
 Ecclef 1 z.i. the Lord Remember thy (freator in the dayes of thy youth y before the 
 
 yeeres come wherein yejhall fay , 1 have no pleafure. Bee ajfured O 
 
 Ecclef. r 1.9, y 0tin n man thou pjalt come to \udqement : yea thy old bones (ball in- 
 
 lob 20, il. • / r £ f +L 
 
 hem the finnes of thy youth. 
 
 To what fins The finnes ofyouth or whereto they that are young are moft 
 
 youth is 5 moft inclined, are firft, pride, and a contempt of their elders : the vile 
 
 inclined. ^ Qt contC mne the honorable,&: youth defpife age.Such was the 
 
 1 Sam 1 8. 9 . pride of Abjohm whok punilhment fhould terrifie all youths. 
 Luke 15,14, Next,, luft is naturall to them, as the prodigall child fpent his 
 
 time m riot and luxury . 
 
 Thirdly hypocrifie; they can very well diffemble their do- 
 ings :and when, with the Whore in the Proverbs ,chey are inten- 
 ding finne, then they pretend they were offering their peace of- 
 
 2 Sam. 1 5.7. ferings • and with /^/^^pretending their vowes in Hebron, 
 
 but intending to ftirre up rebellion. 
 And finally, all youths are fubjeQ: to inconftancy, they are 
 - compared to dreggy wine not fetied, fo that experience hath 
 Simil. taught us to fay tor the moft part, that It is loft which is done to 
 
 thenu. 
 
 If thou haft efcaped from judgement in thy youth, and haft 
 
 paffed the dangeis thereof,thou oughteft greatly to praife God . 
 
 Simil. I rca( J °f a man > who being drunke in the night , paiTed a very 
 
 narrow bridge, who confidering thereof in the morning* died 
 
 if finnes of his- incontinently : fo we fhoiild admire when we remember what 
 
 youch and lg- dangers we have efcaped. 
 
 norance bet Then if the finnes ofyouth now trouble him in his age, what 
 gncvous,how. doe ye thinke of the fins which ye doe againft knowledge and 
 
 thoftrfknow con ^ encein y ouro ^ a § e • Should ye not confeffe them and 
 ledge. ~be Earned of them I If a child blulh.it is thoughtgood , verc- 
 
 enndia y 
 
the twenty fifth Psalme. Ver r e 7. 61 
 
 onndU ; but if an old man blufh it is thought cvill, becaufe he is 
 bound todo nothing whereof he (hould be afhamed. But many 
 are like to the falfe Elders that lufted after Sufanna, and to them 
 appertained (hame and coniufion, for their example incoura- 
 geth young men to doe wickedly. Yea very few there are, who 
 have To efcaped the perils of youth , that they have not becne 
 foyled by one notable finne or other. 
 
 NowJDavid of thofe his owhe fins doth make a fpeciail con- 
 fefiion,and doth not infold himfelfe under the mantle oi gene- 
 rality : Albeit we are taught naturally to diifcmble our fins, to . fi , 
 excufe them, to extenuate them,or elle to involve them under a ^irl^n need-"" 
 common necelTIty of finning ; yet will not this pleafe God,un- full, 
 leffe we freely lay with David, I have finned : for as a Patient Stmt. 
 muft needs difcover his fore and wound to the Phyfitian ; fo 
 muft a finner uncover his fin to God, which is an evident to- 
 ken of a penitent. 
 
 Moreover, hee defires not onely that God would forgive his t> & 
 fins, but more,thac he would forget them : wherein God diffe- when God 
 rech from men *, men may forgive, but they will remember, tor forgives finne 
 malice and anger takes fuch impreifion in our hearts , that it is ne *° r g etsit . 
 hard to rafe out the memory of our received injuries, although 
 we pardon them with our heart : But God as he remits, fo hee Num - z * • M • 
 forgets : he fees no iniquity in l*cob ; and becaufe the children 
 of God are imperfect, and in this can never bee like to God, fo 
 long as they carry about with them this finning finne,as may be 
 feenein David, who in his Teftament remembred the injury lKi "gi.8. 
 done to him by Sbtmei, to be punifhed by Solomon, although in 
 his time he feemed not to take notice thereof; yet let this bee 
 f ome comfort to us,that if the wicked motions of injuries done 
 to us come in our mmdes, we refilling and controuling them, 
 it fhall be fufficient before God. 
 
 [2(or my rebellions, ] Sinnesand rebellions are joyncd toge- Sin and rebd 
 ther,the mother and her daughter,fin if it grow and increafe,it honare con. " 
 turneth into rebellion and difobedience ; which is like to the fin joyned. 
 of witchcraft and Idolatry; and as a Serpent by eating a Serpent ■ Sam.15.aj.. 
 becommeth a Dragon, ow t?n> l&ovfpuK&vyvtrcu, fo finne fee- Simii 
 ding upon fin, becommeth at laf t rebellion . There are degrees 
 of fin, ?{em9 repente fattus eft turpijfimMs, no man at the very firft 
 commeth unto the height of fin. David prayeth to God to for- 
 give him his fecret finnes, and he defires that God would keepe 
 
 I 3 him 
 
6% K^fnZxfofitienufe* Verfe 7. 
 
 him from prcfumptuous finncs : flay fin in the cradle,leaft com* 
 ming to maturity it turne into rebellion. 
 
 The word alio imports ignorances, which agreeth very well 
 
 with, youth y to declare that the finnes of youth commonly 
 
 Yomh \l}^ n °~ *P nn § forth from ignorance, for they are blind through lacke 
 
 itrhinkcthk °* knowledge, for they have no naturall judgement, they lackc 
 
 felfe wife. inftm&ion, they want experience -and fuch like : by nature wee 
 
 are all borne fooles, nature hath taught thebeaftsta know 
 
 things profitable and hurtf nil to them. The Swallaw knoweth 
 
 Ifa. x. j. her time, the Oxe his crib, but man knoweth not his owner, 
 
 neither the time when he (hall turne to the Lord. 
 
 And this ignorance makes youth to be rebellious to their pa- 
 rents, as the people were againlt the Lord ; whereof the Lord 
 Ifa. i. 2. complaines by his Prophet, / have brought up children y faith the 
 
 Lotd y and nourifhed thtm.and they have rebelled againft me, 
 
 A profitable This fhould teach Parents to remedy the ignorance of their 
 lefll>n for Pa- youth by inftru&ion, that their minds being mlightened by the 
 » Cnt h t(? u nC knowledge of God Sc learning,they may feare God in themor- 
 drcn Vnmtue. mng o^ their yoaxhydnd have the eyes of their underftanding o- 
 ■ pened to know the true God and feare him, that it may bee ful- 
 loci 2,28. filled that is fpoken by the Prophet : And in the lasl dayes I wilt 
 poure out of my Spirit upon attflefi, and your fonnes and your daugh- 
 ters [hall prophejie y and your young men fhaHfee vifions. Wee may 
 
 complaine moft juftly with that holy Father S. Aug ufiine y o{ the 
 Gods juft r e- negleft of education of our youth, where he faith, O fiores veri 
 
 compence to nonfrendium fed veprarum : Q truly they are floures not of good 
 
 Parents. trces k ut f b r j C rs,and f d ot h the Lord recompence the Parents 
 
 in their age, that as they were negligent in training them up in 
 
 the knowledge oi God, fo they become croffes to their Parents 
 
 in their age. Among the Lacedemonians there was a Law that 
 
 ' children were not obliged to maintame their Parents in their 
 
 age, who were carelcffe of their education in vertue when they 
 
 were young. 
 
 Dotl. Moreover let us affure our felves that the fins of Ignorance 
 
 Siw&of i g - w iH not excufeus,albek they may extenuate our paines,&: make 
 
 norance vvi 11 us Co (^ punifhed ivich fewer ftnpes. 
 
 o exeme tu. j wj jj not in £ ft in this poincbecaufe I have fpoken fuificiently 
 thereof in that Sermon on Chrifts firft word fpoken on the 
 
 Crofle, Father fergive them y f or they \enow not what they doe, 
 '^ hut according to thy ktndnejfc remember thou mee y even for thy 
 
 rood- 
 
the twenty fifth Psaime, Verfe S. 63 
 
 gndnefe fake, O Lord."] Thefountaine hce mnnes unto is the 
 mercy of God , where he plainely difclaimes his owne merits. 
 LorinHsu Iefuite here bringeth ill fundry paiTages of Scripture Lorhustht 
 to qiulifie the mercy of God againft merits : Pfa/6.%. 51.3. 69. icfuitc againft 
 14. 86.5.15. 106.45. 119. 156. 130.7. Dan.?. 18. //i.55.7. mcrit - 
 which thou maiefi at thy leafurc pcrule. 
 
 1 
 
 Verse VIII. 
 
 Cjracious and right eons is the Lord, therefore wilt he t etch fritters in 
 the way . 
 
 Nthis fecond part of the Pfalme after his Petition, hefetteth T>oZ?rine. 
 
 downe the props to the which his faith doth leane, to wit,the Gods truth & 
 mercy,truth,and righteoufneiFe of God, ft beleeved y there/orehe m "fv H ro P $ of 
 /pake : fo our Prayers, except they be grounded on faith, and an f ai ^ r 
 afTurance that God will grant them, they are oftenlive to God, pfai. i 16. 10. 
 and not profitable for us : He who prayeth without faith ,iaith Saint 
 
 James, u Itke a wave of the Sea, toft of the winde, and carried away t lam. 1 .6. 
 
 The proofe of this is in the f ixt Pfalme, wherein after his pray- 
 ers, with a conftant afltirance he concludeth , all mine enemies 
 fhall be confounded. After hee had prayed for mercy, hee falleth Pfal. 6. 1 c. 
 out in a meditation , confutation, and proclamation of Gods 
 goodnefle, in the eighth, ninth, and tenth verfes, as it were to ^ mi / 
 ftir himfclfe up to Prayer againe : as a man finding a fire almoft 
 confumed, by putting thereon morecoales reneweth the fame. 
 
 £ Gracious and righteous is the Lord. 2 Fir ft in his owne nature, 
 he is good and righteous bo&i* retlus : next he is good to us in 
 teaching us his way. God is not onely good, but goodnefle it 
 felfe : but how doth his goodnes appeare > not in fhe wing mer- 
 cy on Abraham Jfaac^ lacob y Mofes, and the righteous, but on 
 the moft miferable finners, (as Manages faith.in his Prayer) the 
 Prodigall child, harlots, and fuch others. 
 
 £ Therefore will he teach finners in the way . " In this common 
 
 benefit of remiflion of fins, he involveth himfclfe with the reft 
 ot the Saints, and fo fhould all our futes be common, that wee 
 defire nothing alone, but that whereof our brethren may par- 
 ticipate. This is the communion of Saints which wee bcleeve: 
 Our dayly prayers are for &>Cjivcus tbtsday ourdajlybreadfir- " at - XI » I2 > 
 givem ourfmnes t and leade us not into temptation. Who feeketh 2{ote. 
 
 any 
 
Do [trine. 
 Sinnc the on- 
 ly object of 
 Gods mercy. 
 Luke j.ji. 
 
 Iohn 4. 
 
 Luke 7.36. 
 Mat. 20 j 1. 
 Luke 18,14. 
 Iohn 5.2, 
 Luke J,j2. 
 
 He teacheth 
 Gods waics 
 not mans tra- 
 ditions. 
 Ionah 1 8. 
 
 'DoElrine 
 
 64 An Ex f option upon Verfc 8 , 
 
 any thing for himfelfe of God , and not for the reft of his bre- 
 thren,fhall be repelled and receive nothing. 
 
 The perfons to whom mercy appertaincs nre called finner s t as 
 though he would make finne the only object of Gods mercy, as 
 indeed it is '- for Gods mercy would not have beenemanifefted, 
 
 it On had not beene knowne> the vphdle have no needc of the Thy- 
 
 ftian^titthepeke. Thinke not that the multitude of thy finnes 
 will exclude thee from Gods grace. 
 
 Chrift at the Well was found oi the Samaritan woman ; mer- 
 cy and mifery met together in the 'Vharifees houfe, even Qorift 
 and 'JMmj Magdalen : in the field he met with the blind, who 
 
 Clied, Sonne of "V avid have mercy on Hi ; in the Temple with the 
 
 Publicane ; at the Poole with the Paralitique \ for, He came not 
 to c all the righteous y but (inner s to repentance. 
 
 But what teacheth he > His vpaies : not the tradition of men, 
 of Popes , of Councels , who could and have erred , but 
 Gods owne waies, his ftatutes, fo oft repeated m the 119, 
 Pfalme. 
 The great Doctor and teacher is God himfelfe,who having 
 The coverfion the key ofthe heart,muft open it himfelfe. Therefore the con- 
 of a fmner is verfion of a finner is not a worke of nature,but it is Gods princi- 
 not a worke of p a ll favour, who muft give encreafe to Pauls planting ,and Af al- 
 locs watering. We fhould therefore fervently pray to God for 
 the Preachers , that he would fo blefle them, that by their la- 
 bours many may be converted to himfelfe. The Ifraelites un- 
 der the Law being terrified by Gods voyce, faid, Let not Gad 
 ffeake any more unto us, but Mofes. But we under the Gofpcl be- 
 ing comforted by his voyce, fay, Let Mojcs and Taui be filent, 
 but let GWfpeake to us. 
 
 The worke of converfion of finners , *Z>* v id draweth to the 
 fountaine, even Gods grace and free favour : whatever com- 
 mcth to us, doth proceede out of his grace. 
 But ths is wonderfull, how grace and righteoufneiTe, which 
 ftice C mette^" f ecme & oppofite in the falvation and converfion of a finner 
 thefalvation 11 meet together,and kifle one another. Ianfwer mtheworkeof 
 our redemption they accorded, when Gods juftice was fully fa- 
 tisfied by the death of Chrift, and his mercy was clcare by full 
 pardoning us, when we efcaped with the (cape-Goat to the wil- 
 cxrncfle-.,and he died; the furety paid thedebt,S£ we were freed. 
 Ln the converfion of a finner he ufeth both, hee wounds and 
 
 humbles* 
 
 nature. 
 1 Cor. j,£. 
 
 Exod.20,19, 
 
 Detlrine. 
 
 of mm* 
 Simil. 
 
 Lcvit.itf.8. 
 
the twenty fifth Psa l m *. Vcrfe 9. 0* 
 
 humbles, aires and exalts againc. Dedicit sd inferos, & redu- 
 ce. He ftnkcth down into hcll,and bringcth backcagainc. He 
 caft downc Tsui, made him blind, rebuked him, and then con- 
 verted and comforted him , and lent him to teach the Gofpcl, A As 9 4>*. 
 and convert others. 
 
 Verse IX. 
 
 Them that be meekewiH he guide in judgement , and teach the humble 
 his way. 
 
 HE fetteth downe in this vcrfe to whom the former benefit 
 doth appertame ; and what lort of finners fhall participate 
 of mercy ; to wit, the meekc and humble ; whom God hath fo TfoElr. 
 prepared by afflidions and croffes, that hee hath made them to Aiflidions f ^43 
 give an open way and place to the Gofpel to worke in them, teach humt- 
 For as the waxe firft is by labour and by fire, made foft and plia- $ho arc hum- 
 ble before it can take the ftampe and imprefTi on of the Kings bi c . J 
 Image and fuperfcription ; yea clay muft be made foft and pli- Simil. 
 able before it be made a veffell : fo muft God humble us, before 
 he put his image in us : fo the gold,fiiver, Sec. muft be battered, Simil, 
 before it be engraven. It is good ( {aith David ) that I have beene Pfaf.i 1 9.7 1. 
 affitlled, that I might learne thy Statutes, If he had not been firft 
 humbled, he had never learned Gods Comrrundements . Our 
 Saviour defired children to come to him, for of fuch ( faith hee) Mat§ x 9- x 4- 
 
 is the Kingdome of Heaven', yea except we bt come as little children, j am ^ 
 we /hall never enter thereinto, God re ft ft eth the proud, andgiveth 
 grace to the humble. On whom wiU the Spirit of the Lord refl > on 
 the contrite heart. 
 
 The palace of Heaven is very ample, but the entry very nar- simiL 
 row* let us then nimble our felves under the mighty hand of * 
 God.andlearneofChnftthathe is meeke and lowly, and wee Mat.n.29. 
 fhall finde reft to our foules. 
 
 The word meeke, is in Latine mites, otmanfueti, quafiadma- Who arc meek. 
 
 num venire fueti^ accuAomcd to come under the hand,of whom Mat 
 our Saviour faith, that they are blefled. Thus God fomitiga- **'*' 
 teth the fury ot our nature and tameth us, that we become fo o- 
 bedient, that as a child commeth under th.: hand oi Parent, or Pfal.i x j.r. 
 as a handmaid is directed by the eye ot her miftrcfle, fo doc we 
 attend upon God. 
 
 K [Mil 
 
66 A* Exfofition upon Verfe 9. 
 
 Do ft. C fVtllhe guide : 2 God who teacheth the meeke,he alfo guides 
 
 Whom God and directs them,and lcadcs them through the way .For as chil- 
 direfteth hec d rcn arc jg n orant,fo are they impotcnt-,they are taught by their 
 
 alio protcaaa parenK and j^j by thcm . whom God ^^ hec ^ Q protcaSj 
 
 and guides to heaven, or elfe we fhould (bone pcrifh. He muff 
 order the aftions of our whole life rightly* which is the fecond 
 grace that God will beftow on his children , when they lubmit 
 themfclves obediently to beare his yoakc. This docility will 
 never be till our proud heart be fubdued . 
 What Gods ^ s Judgement and his way, is nothing elfe buthisgover- 
 jLidgement and ment, whereby he declares himfelfe as a loving Father, carefull 
 way is . to provide for the falvation of his ownc children, that hee may- 
 
 relieve them that are oppreffed, raife up thofe who are caft 
 downe, comfort thofe who are forrowfull and gneved,and fuc- 
 cour fuch as be in mifery . And becaufe in the former verfe hee 
 
 God teacheth fpake of finners ( bt wiH teach (tuners bis waies ) hee expounds of 
 
 fmners, but w hat finners he meant ; he will not teach every linner,but thofe 
 not all. whom he hath received into his favour. Firll,he beates downe 
 
 Firft ~od will our P ric ^ e an d contumacy, and humbles iis,but being cad: downe 
 have our pride he will not forfake us ; and being humbled by thecrofle, hedi- 
 bcaten beaten re£te all the actions of our life in his holy obedience ; of which 
 
 downe,then he ^polltnarius, 
 will teach us. 
 
 h*vS)G)V IvhuUi rtytioiTat Yi7no$v/u&p f 
 
 Vtros juftiti& diriget munfuetos^ 
 
 Hee will direct righteous men that are meeke. 
 
 Humility the Wherefore ye may plainely fee, that the gift of modefty 
 firft, fecond, and humility is fo necenary, as without which we can never be 
 and ^ S ift o£ capable of the myfteries of Gods Kingdome : which made Ah- 
 Aimift* gufti** to fay ( borrowing the alliifion from Demofthcncs thz 
 Etfp.%6. Grecian, who being demanded what was the chiefe thing requi- 
 red man Orator, anfwered thrice^ pronunciation) thnce,that the 
 chiefe vertue required in a Chriftian was humility : and in ano- 
 ther Epillle ; En adfum fenex d juvene coepifcopo y Epifcopus tot *n- 
 Auzu/t.Epift. vorun*'* # colter a nondvm anniculo^aratus fum dtfeere ; I am here 
 
 7f ndAuxM- an old man ready to learne ofa young man my coadjutor in the 
 vmEpifiopum. miniftery,and fo old a Bifhop of a young man who Icarcehath 
 beene one yeere m the fervice. 
 
 Verse 
 
the twenty fftb Psalm e . Vcrfe i o. 66 
 
 Verse. X. 
 
 All the fnths of the Lord are mercy and, truth unto fitch as keepe his 
 covenant andhis teftimenies. 
 
 A LI the paths ^cf] An iTntuvvfjut or exclamation, whereby 
 hee explaincth what hee would fhew, even the waies of 
 the Lord , a mod comlortable faying •* liich as Paul hath 
 
 another, To thofe that love the Lord all things worke together Rom. g. 28. 
 
 for the be(t : Sickneile, poverty, infamy, yea death,which is the 
 greateft mercy, when we are feparate perfectly from fin &: the 
 world,&: conjoyned to Chnft.So that'God is ever accumulating 
 mcrcies,and heaping them on our heads^that whatever beailcth Lam# ** 2 2 * 
 us, certainelv commeth from his mercy , Sc is of his mercy that 
 we are not confumed and dayly brought to coniulion. 
 
 He comprehendeth the paths or the Lord in two words,7»?>ry 
 8>c truth,or(as others expound);** #**•<?. Thefe are the two pillars T>otlr. 
 
 which Upholdeth a King and his Kingdome. Mercy and truth Al Gods waies 
 preferve the King, for his throne Jhall be eftablijhed with mercy, are m ^cy and 
 
 Whatever wee heare or readeof the waies of God, it is either p r u J 20 18 
 mercy or truth : mercy in pardoning finne, truth in performing 
 his promifes. Other qualities that are in God may tend to the 
 reprobate , but with none of thefe two have they any thing to Dotlrine. 
 doc, for they have no repentance,theretore no remitfion of fins; Merc y an <* 
 they have no faith, and therefore they depend not on his truth, j™^ / " 5 
 But the godly are not to be afraid of his juftice , becauie mercy w j c j^ 
 intervenes : his power maintaines them, his wifedome rorefees 
 
 their reliete. Who [hall intend any thing again ft the eictt ofCjod \ 
 Chriftjuftifieth, who can condemne \ But With the Wicked hee Will R,0m *'**' 
 dcale Very hardly, with the godly he wiRfhew himfclfe qrodly, with 
 the upright man he willfijew himfelfe upright, wi'h the pure hee will Pfal. 18.25^26. 
 flew himfelfe pure ,& with thefroward he will (hew himf elf fr award. 
 [Tofuch as keepe hit covenant'. ] But to whom will he (hew this 
 
 mercy > To thofe who keepe his covenant . Of this covenant which 
 God made with his Church, reade Gtm. ij.i.Exod. 24.7. hfl. 
 iq.i6.Ier.2 .3 1 . and in many other places. 
 
 This is the third name which hee giveth to thofe who fhall 
 be partakers of his mercy. Firft, they are finners ; next they are Three names 
 humble and penitent finners-, and thirdly ,their repentance is de- g 1 v en to the 
 clared by their life, in that they keepe Gods covenants, chofen. 
 
 K2 A 
 
F' 
 
 62 An Expofititn upon Vcrfe i u 
 
 A covenant is a mutuall bandbctwccnc twoperfons, having 
 What acov-c- mu tuall conditions. God humbleth himfelfc, fo farre, that hee 
 ^covenant covenants with man to be his God, and promifeth to be our Fa- 
 mufl be mucii- ther •, we againe oblige our felves to be his children and people, 
 ill, iiwc forget to honour our Father, then hee will not accompt us 
 
 his children. He craves that we fliould keepe his Commande- 
 lioftritte mcn ts and covenants, not the traditions of men •, which can ne- 
 M*ns tradki- ver bind the confcicnce : yea oftentimes it falleth out,that thofe 
 ons cannot who are too curious m obferving thefe idle and vaine rues, are 
 bindc the con- carelefle m keeping the things which are abfolutely comman- 
 fcicncc. dedbyGod. 
 
 Tsfote. 
 
 Verse. XI. 
 
 Tor thy names fakf, O Lord > bee mercifull unto mine iniquity, 
 for it is great. 
 
 Or thy names fake % Lord, be mercifull unto mine iniquity : r 
 What before he fpake generally of Gods mercy promifed to 
 , all humble and penitent finners,that in this verfe He particularly 
 \Dolrine. applyeth unto himfeife ; (hewing us hereby liow neceffary the 
 phcatTon of^" a PP ucat fon of mercy is to a Preacher, leaft preaching to others 
 mercy needfull he become a Reprobate himfelfc. 
 
 i Cor 9 z T . He runnes ever to mercy pretending no merits,and craves par- 
 Doftrine. don of his iniquity , which before he called finne,for he finned a- 
 Who finneth gainft God, and did iniquity to VrUs : where obferve that finne 
 h §31 -ahh ,0cl an dtheibrgetiulnefTeof God, caufes us to doe iniquity and 
 neighbour, wrong toour neighbours ; how can we love God, whom we 
 i iShn 4 zo. fee not, and hate man made to his Image whom we fee? 
 Dott . [For it is gre^t. ,] A true marke of a penitent fmnct^ to aggra- 
 
 To aggravate vate his fin. Some ufe to extenuate their finnes, by comparing 
 4In,atrue mark them with the finnes of others which they thinke farre greater 
 Gq^TiTi ^ ao tne * rs are : otners excufe them,as Adam did when he faid> 
 
 * The woman which thou gaveft to bemfithme^fhe gave me of the Tree, 
 
 andldtdeate: (he againe excufed her felfe, The Serfent beguihi 
 
 Dottrtne. me 4n( i j ^ eate . g uc j ec ^ c hjid ren G f q 0( \ fearch and finde 
 
 ^lur^ out the greatnefle of their finnes, and aggravate them that God 
 
 membrein \\n, ° , r r J A ^^ . , . , „ 
 
 God forVc- naay extenuate and fo forget them. Are ye loaden with lin, rc- 
 
 t$th it . & member it, and God will forget it, and eafey ou ; if ye have it 
 
 before your eyes, he Ihallcaitit behind his backe : but if you 
 
 thinke nothing of fin, God will binde it on your backe, fo that 
 
 it (hail prefle you downeasamtfftone. But 
 
the twenty fifth Psalme, Ver e 12. 69 
 
 But hecraveth this for Gods name fake i his name is his ho- DoUrine. 
 nor , fhcwing lis that God piurchafcth his chiefe honour by his Gods chiefeft j 
 mercy : It is the honour of a King to fearch out a matter, but ™ n ™ r iS hiS 
 the glory oi God to conceale a thing. Pro/i 5.1. 
 
 Verse XII. 
 
 What man is he that feareth the Lord ? him will he teach the way 
 that he frail ehoofe. 
 
 IN this and the other two verfes following is contained ano- 
 ther quality which God craveth in a penitent humble, and o- 
 bedient finner, to wit, that he have the feare of God, who is re- 
 warded with temporal and fpintuall bleflings in his foule,body.> 
 
 and poitenty : So godlwejfe is great g*ine y having the promijes of l rim '* s » 
 this life and the life to conte. 
 
 [what man is he. ] By this forme of interrogation hee would 
 note the rarity ot thofe that fliall findc mercy.and this indefinite 
 fpeech anfwerable toanuniverfall, declareth, that whatsoever 
 they be, of whatfoever eftate and condition, who feare God, 
 ihallbc furc of the after following bleflings. 
 
 Next obfervethat Goddire&s all thofe in the courfc of their Dottrine. 
 life whom he hath pardoned ; thereiore thofe who are not re- God direds 
 conciled to God, necde not looke for Gods direction, hee was them whom 
 a Pillar of fire and Cloud to the Ifraelites, for they were under forgives. 
 the Covenant. f r ° d 'l*' 19 ' 
 
 The feare of the Lord is the chiefe vertue, even the Begin- Wmuthefarc 
 ning of wifedome. It is a fecret reverence bread in the heart of of God i$. 
 a Chriftian proceeding out of the fenfe &: feeling of Gods love, 
 whereby h. is affraid either to thinke, fpeake, or doe any thing 
 which he fuppofeth may offend Gods Majeftic.This fecret feare 
 if it be once planted in the heart will direft thee in all good acti- 
 ons acceptable to God, and correct thy evill doings. The love 
 of God hath a conft raining power whereby it compellcthand Note. 
 forcethus to fervehim • the feare of <<od hath a retraining The two pro. 
 power,by which it rcftraineth and ftayeth us,Sckeepeth us back Parties of feare 
 from offending him : this is like a bit,that like a fpur, Abraham s * mtl . 
 feared that the feare of God was not in the place whereto hee en,Z0, 1 x " 
 went: Iofeph being inaccd by his Miftris to commit wickednefle 
 
 with her, anfwered, Hew can I doe this Great wickedneffe and fo Gen. 3 9. 9, 
 
 fane again ft God i the Lord plant this feare in our hearts. This 
 
 K 3 is 
 
70 K_sin Ex{ofiti$nup$* Verle n. 
 
 is a filiall fcare which he craveth 3 comming from love,and not a 
 
 How tfe f fcrvilefeare which commcth irom feare of punifhment. The 
 
 ofGod is pre - P r eferver of this feare m thee, is a continual! nounfhmcnt in thy 
 
 fcrved. minde ot the pref ence ot God, to wh offl thou prefentcft all thy 
 
 actions. When thou committeft auy thing unworthy of his 
 
 prefence, be afhamed of it, flie from it, crave mercy tor it , and 
 
 make the quiet Cabinet of thy minde the Chamber of his pre- 
 
 fence, wherein thou dareft admit no lewd thought, no filthy 
 
 Note. thing. And becaufe it is lmpoifible wholly to ftay thy heart and 
 
 minde from the conceptions of that (inning {in in thee;yct have 
 
 this tcftimony , that it is no fooner conceived , but as foone 
 
 repented. 
 
 \jVill he teach the way that hejhall chafe. " | He promifeth foure 
 
 benefits to the man that teareth God, hee heapeth upon him 
 grace upon grace : betbrehe pardoned him,&:now hedirecteth 
 the man whom he forgave : for no fooner receiveth hee any 
 man in his favour, but he immediately takes the protection and 
 direction of him. 
 
 But out of thefe words we fee three things. Firft, that there 
 are divers, yea contrary waics, as there are contrary ends , the 
 broad and the narrow, the Kings way and by-rodes, the way 
 Miny promife oflite and of death. This is againft fuch as dreame to them- 
 *h th K m ad VCS ^ ves c h ac whatfoever religion they profeffe, or howfoever 
 o/heavln not *key ^ ve ^y ^ a ^ S oe to h e «*ven ; but they are deceived ; for 
 be i ng in the *f thou be not in the way to the Kingdome, thou (halt never at- 
 way leading taine to the Kingdome : many,yea the mod part are not going 
 thereto. but riding, not running but porting to hell ; of whom if it bee 
 
 demanded whether they goe ? they will anfwer,to heaven *. yea 
 and they will bragge that they are neerer God then the Prea- 
 cher himfelfe, even as if one ftiould dreame of life at the point 
 of death. 
 'Doftrine. Next we fee that a man cannot of himfelfe choofe the right 
 Man ofhim- wa y to heaven •, for the naturall man cannot apprehend thofe 
 ram of tle°" tmn gs which appertaine to Gods Kingdome, neither yet can he 
 right way. &e them , tor they are Spiritually dilcerned. Whereupon fol- 
 i Cor.2.i4« loweththe third, that is y how man (hall choofe the good and 
 
 Rom.9.16, reiufe the evill way : 2{j>neflcurrentif,necvolentis, (edmifercn- 
 
 ii$ Dei : It is not in him that ninneth, nor in him that willeth, 
 H , but in God thatflieweth mercy. Mofes chofe rather to fuffer 
 
 I>2 *' with the Church then to be called the fonne of Fhartobs daugh- 
 ter. 
 
the twenty fifth Psalm e. Verfe 13 . 71 
 
 ter, lop.'ts* and his houfc chofe tofcrvcGod , though all jhe l° r - *4- '*• 
 
 people fhould kivc Baa/. 'David the King chofe the light of p^f 6 
 
 Gods countenance to (hine on him. Solomon made his choyce 1 Kfng \ 9 . 
 
 of wifedome. Mary chofe the better part. />*»/ thought all Luke 10.42* 
 
 things to bee dung in refpeel: of the excellent knowledge of [)hll -3 8 - 
 
 Gfanft. The Church of Laodicea was counfelled to buy gold. A 
 
 But all thefe their choyccswcvc of God, who put it in their ? oc '*' 1 
 
 hearts to choofc good things. Wifedome cryed in the ftrccts Pro.8 1: 
 
 that all that were deftitute of undcrftaniing fhould come to 
 
 her, but the foole heard the voyce of the h irlot,Goe to our da- Pi0 7 - 11 * 
 
 liance, faith fhe, and he went like a fheepe to the {laughter. So 
 
 by nature we choofethe way to deftru&ion j Thy perdition is Hor.15.9. 
 
 of thee O Ifracf> thyjalvatien of me. 
 
 Verse XI I L 
 
 His fou/e [hall dwell at eafe> and his feede [ball inherit the Land. 
 
 His fottle [ball dwell at eafe. ] The fecond promife and fpil'i- What the peace 
 tuall blelTing, the peace of confeience which is the tranqui- of confcicnce 
 litic of the foulc, flowing from the aflurance of Gods favour in 1S * 
 Chrift wrought by the holy Spirit.This is that white ft one in the Revel. 2,17. 
 
 'Revelation y wherein a name is written, which none can reade but 
 
 he that hath it. Thy good life may be a marke to others of thy 
 falvation,but thy inward peace is a token to thy felfe,that how- 
 foever thy outward man hath that peace which pafleth all un- iohn 20 i 9 . 
 
 derftanding . of which Chrifl: faith, My peace 1 give to yon y not as Mat. 10. 1 $ ♦ 
 
 the world ; and he commanded the Apoftles to give their peace. 
 
 The giver of this peace is called the Prince ofpeace- y the wicked i cr s. \ x . 
 cry peace, when as fudden deftru&ion is approaching, as the 
 
 travcll ot a woman • But there is no peace to the wicked } faith my Efa.48.22* 
 
 God ; they may fometimes lie in carelefTe fecurity ,not wakened 
 by the fight of Gods judgements, but lleeping in the bottom of 
 the Sea , having no true reft : for the worldlings have three 
 wormes which eate them up, care, feare, and dolour ; care to Care,feare,and 
 get the things of this world fo excelTively, that they are eaten 8J" icf " c » are 
 upbvit, feare left they bee taken from them , and commonly wh^h^Ttfcc 
 Godashcethreatnethbyhis word, the thing they feare fhail worldlings. 
 come on them, and then followeth an exceilive forrow for the 
 loffc of them, they defpaire and oftentimes are the caufe of 
 their omne death : but the godly caft their care upon the Lord , 
 
 they 
 
72 An Expofttion u,r>m Verfc I?. 
 
 they have a reafonable care of their Family, kit with meafure^ 
 tliey fear: nothing but the offence of ' God, all other feares arc 
 fwaUoivedupinthegulfeof that fcare; for they aiiure them- 
 felvcs that God will maincaine theii* Lot ; and finally, at the 
 
 lob i 21. lofle of any creature the godly have anaturaii forrow, albeit 
 not out of meafurc, but with lob, faying, the Lord hath given 
 and fallen. 
 
 The third be- \_And his feede frail inherit the Land!} The third bkfling tcm- 
 
 nefit. porall, he promifcth wealth to the poftcrity of the righteous, 
 
 Exod. 20.12* t\\2X.t heir dayes [hall be long tnthe Land that Cjod hath given them. 
 
 Firft in this promife, fee the conftancy of Gods favour towards 
 them that fcare him,thcir death doth not withdraw Gods love 
 i Sam. 19.5 8. from their poftenty, as T>avid after Sarztl/ai went home, re- 
 membred his kindneffe in intertaining C himham, and on <JMe- 
 z Sam 9. j. phibofheth hefhewed the mercy of God for Jonathans fake : fo 
 &°tt. Gods love dies not with the Parents, but reviveth in their po- 
 
 nofwnh V the eS fterit X> as the Lord promifed to David, 2 Sam, 7 . 12 . Here is a 
 Parents bitf P i: ° m ^ c to the godly who fearehim, ofafureandperpetuall 
 revives in their maintenance for their pofterity. The confideration hereof 
 poftcrity. fhould abate that excelTive care that Parents have of their chil- 
 a note for Pa- dicriy whereas the beft care they can have of them is, that they 
 rents. f care q ^j themfelvcs, 3^ labour to bring them up in that feare. 
 
 Kings have not fuch certainety of the continuance of their 
 crownes to their fucceflion,neither Noble-men of their Lands, 
 n as a G odly man hath of G ods provision : / was young faith *Z>*- 
 
 Plal 37.2?. v id, and now am 1 d\ yet I never f aw thejuft manner his feede to beg. 
 Dottrine. Moreover we fee that Lands are at Gods difpofing, who will 
 All change's give them to whom he pleafeth, and altereth Dominions, as 
 come of iinnc. the Monarchic of the Babylonians,Perfians,Grecians,and Ro- 
 mans, the caufe of this alteration was their finne : and doe we 
 Examples of not fee amongft our felvcs within thefc thirty yeeres, many 
 our time. and ftrange alterations of Lands andhoufes, tranflated from 
 the right owners thereof to others neither of their name, nor 
 any way belonging to them \ Should not this teach us all to 
 feare CSodj and make our houfes as San&uaries to him, lcaft 
 he be forced (as he extirped the Canaamtes for their finncs ) to 
 roote us out, and fweepe us away as with a befome. 
 
 Verse 
 
the twenty fifth Psalm e . Verfe 14.^ 73 
 
 Verse XIIII. 
 The ftcret of the Lord is revealed to them that feare him: and his 
 covenant to give them understanding, 
 
 THe fourth benefit which the Lord will beftow upon godly 4 Brncfic,.md 
 men, he will (if they fcarc him) reveale to them his feercts. |*wiiife/e?c- 
 Firft/ee the word of God is called a fecret, a myfteric,and hid J- ntl .° n ot his 
 treafure, a clofedbooke, which none isabletoloofebutthc q)^' 
 Lambe. For all the naturall wit of man is not able to attaine to q^ w ' ord is 
 theunderftanding of the meaneft Article of faith. All things a fecret. 
 which we belcevc are above the compare of rcafon, or flat a- Ke V c. 5. y. 
 gamft it. 
 
 The Gofpclcommcth by revelation: 'Blejfed art thou Simon, The Gofpel 
 the Sonne of Ionah y fle(h and blood hath not revealedthis to thee, but comes by reve- 
 
 my Father: where he manifeftly teftifieth, that the confefllon l«ion 
 of Chrift is a hid matter, which mult be revealed to us by him- M*m6. i 7 . 
 felfc. The wit of man can fearch the profundities of nature (al- 
 beit it is not able to attaine to die hundreth part thereof, as of 
 Phyficke,Aftronomy, Geometry, Sec.) but this knowledge of 
 the Gofpel rauft come from above. It is no mervaile therefore 
 that fo few belcevc the word, for all men have not faith, it is the tTj l ^^ u 
 gift of God : as it is a fecret, fo are they called his fecret ones to **'i" 
 whom he revealeth it. 
 
 But men may thinkc, that it being a fecret, is not to b:e made Ob\etlion. 
 common to all; and that God hath clofed that booke. 
 
 I anfwer with Auguftine, it is a flood in which a Lambe may Anfwcr. 
 wade, and a Elephant may fwimme. To the children of God 
 itisplaine; to whom it is given to under ftand , but to others Mat,I 3 ,IU 
 hard as parables, That feeing they fiould not perceive. E( - ^ - 
 
 But to whom doth he reveale it > To them that feare him, and 
 to thofc he giveth underftanding,as in the 1 5 .and 1 1 p.Pfalmes 
 he certifies. By which I fee there is no true fervice without con- 
 fcience, and none can profit in the knowledge of the Scripture 
 but fuch as feare God ; and the more they feare him, the more 
 they grow in knowledge. True piety and godlineffe is the nou- 
 nfher of knowledge, for the feare of God is the beginning, 
 growth,and perfection of all wifcdome. And therefore Athcifts 
 and prophane pcrfons have not learned Chrift alight. They are 
 learning, but doe never attaine to the power of godlineile and 
 his covenant to give them undeiftanding. 
 
 L His 
 
y. An Expofltm upon Verfe 1 5 . 
 
 'Doftrine. His covenant is fpecially mentioned, becaufe the lewes boa- 
 Gods covenant fted thereof. But here he declareth to them that they have no 
 bdongeth to nt i e co fa covenant ,except they feare God . The Iewes brag- 
 
 fuch as feare ^ ^^ ^^ wcre (\i( ccn dcd'o( Abraham, but Chrilt fends 
 
 iohn 835. them to their father the devill , ^ becaufe they follow his man- 
 ners ,ani are murtherers. Therefore there is no part in thecove- 
 nant to thofe who have not the .true teare of God . 
 
 Verse XV. 
 Mine eyes are ever towards the Lord : for he willbrtng my feet out 
 of the net. 
 
 NOw he doth apply the benefits of God ( which generally 
 wcre propounded to the Church) to himfelfe ; and as hee 
 began the Pfaime/o he ends it with a prayer for. his deliverance 
 from his enemies. 
 Ln this verfe he perf wades himfelfe by faith that God will fet 
 
 him free/oKas faith the Text)^/J eyes are ever towards the Lord; 
 
 that jis, he depended on God 3 as the eye of the handmaydis towards 
 Pfal.iij.i. her miftrefre. This he teftifieth when he faith, I lift up mine eyes 
 Plal. 1 2 1 . i,:. f0 t f og kills f ror)L s -whence commeth my helpe, my helpe sommeth from 
 A the Lord which made heaven and earth. Men may looke for helpe 
 
 at the hands of men , but in vaine. But God will not fruftrate 
 the expeftation of his owne ; which fliould make us not to 
 turne our eyes from him, feeking helpe from Egypt. We can- 
 not at any time looke up to heaven, and do wnc to hell or the 
 earth, no more put our confidence in God and man. 
 Next fee thai if we defire to get delivery, wee mull: in all our 
 , aftions fet him before our eyes, dired all our actions to glonfie 
 
 Plal. 16.8. Q & 3 a nd edifie his Church. / have fet the Lordalwaies before my 
 face, for he is at my right hand, therefore I Jhall not fide. Will God 
 
 ?{ote. defend an unrighteous man, whoaimethnotat his glory, but 
 
 his owne defignes I If thou have him before thine eyes, then 
 will he (land at thy right hand to maintaine thee. 
 
 Comparifon . £ He will bring my feet out oft he net : "_ He compareth his eftate 
 
 toabirdinfnared in the fowlers net •* for his enemies were fow- 
 lers, their engins were nets, himfelfe was the poore bird circum- 
 
 The Churches vcn ted. 
 
 fobtStksto 1 ^ The Church hath many enemies, but none are fo crafty as 
 intra he* thole fowlers .* fraud and crait is a marke of Gods enemies; they 
 
 imitate 
 
the twenty fifth Psal m e. Vcrfe 16. 75 
 
 imetatc their father the devil!, who madechoife of the Serpent, Gc "-3 • '• 
 
 which was morefubtile then an) beaft of the field. 
 
 Thirdly, let Chriftians be birds, that as they have their chiefe Let Chriftians 
 abode in the ayre, fo wc may have our converfation in heaven 1 have their coi> 
 as they fill the aire with their founds, fovvemay paaifcGod. wrfation in 
 
 Fourthly,Gods children may be enfnared,but God will brcake q^^'h 
 their nets" and deliver them, as Paul, Silas ^ and Teter out of Pri- breakc the 
 fon, for that which fecmes impoflible to men, is poflible with fnarc. 
 God. Man is as the bird efcaped out of the fnare of the fowler \ A&s t6. 26. 
 for as the bird compaffed cannot deliver it felfe, no more can Wfl.«*4 7- 
 man efcape his enemies attempts by his owne ftrcngth, but on- &"*'*• 
 ly by Gods power. 
 
 Verse XVI. 
 
 Turne thyfa.ee unto me : and have mercy upon me : for I am de folate 
 andpeore, 
 
 HEE thinkes in adverfity that God turnes away his face, Doelrine. 
 whofe prefence to a creature is as the turning of the Sunne Adverfity 
 unto the earth. makes men 
 
 He craveth mercy oftentimes in this Pfalme, acknowledging ^ ear eGodsaS. 
 that to be the fountaine from which all bleflings flow to him :. enc £}„# 
 this argument is taken from God himfelfe. Godf ^ * 
 
 The next argument from his mifery, For I am defolate and ^ Voumaine 
 poore. This is the objed ot Gods mercy, upon which it mud ©fall bkffings 
 worke *, as the wounded lew was an object of the Samaritans Dotl, 
 mercy. How would Gods mercy be knowne, if man had not Mifery the ob- 
 mifcry ? How would thePhyfitians skill bee tried, if not by the ^ clof Gods 
 patients difeafes i How would the liberty of Princes and their j^' 16 
 ;uftice be notified,but by the poverty of their fubje£ts,and their ' simil 
 diftrefles. 
 
 Verse XVII. 
 The forrowes of mine heart are enlarged'.draw me out of my troubles, 
 
 THe forrowes of mine heart are enlarged : ] God hath many <Do%rine. 
 meanes to humble the fons of men, and namely h; turnes Godmulti- 
 thcir joy of fin into forrow for finne ; the right forrow, where- plies forrowes, 
 ot the Lord fend us. God multiplies forrowes becaufe we mul- becaufe wee 
 tiplv fins. David found a caufe of forrow in every thing he gat multl H ht fins - 
 
 L 2 from 
 
7 6 An Ex f option upon Verfe is. 
 
 i Sam. 17,18. from God : for his brethren envied him, his father in law Saul 
 -"samVio P er Rented him, his wife mocked him, his familiars and com- 
 andT?. %%. Prions deceived him,his children pnrfued him,the Ziphtms and 
 
 1 Sam. 15'. 1 1. the Lords of Ketlah betrayed him, the Philiftims rejected him. 
 and z6.i. and 1 he joyes which God propineth us with, are as fo many rofes \ 
 2 9>i» but in the bottome of them are enclofed as many thornes to 
 s . .. pneke us : As Paul was pricked with the meffenger of Satan, 
 
 2 Cor 1 1 l ea ft he- ftiould have been exalted through the great revelations. 
 
 So if wee found not fome difcomfort in every creature, wee 
 fhould be bewitched with the delight thereof, that we could not 
 fettle our affection on God: and therefore God peppers every 
 Exod 1 * 8 pl c ^f ure ^ and gives us fome foure fauce therewith > as hec gave 
 foure hearbs to be eaten with the Pafchal Lambe. 
 
 DoBrine, \jDraw me out of my troubles : ~\ Many are the tribulations of the 
 
 If the pleasures righteous ^ but the Lord will deliver him out of them all, God ufeth 
 
 ■of this world to dra w them, by which he would tefhfie that it is a worke of 
 were not pain- Qofc power to deliver the innocent ; as David delivered his fa- 
 
 too rnuch°de- t ^ iers ^ ee P e f rom tne ^y° n anc ^ c ^ e Beare, and the veffels out 
 light inthem." ^ z ^ c hands of a ftrong man, are taken by a ftronger. 
 
 rfal.34.11. ' Luke 11. 22. 
 1 Sam, 17*54. 
 
 m 
 
 Verse XVIII. 
 Looke upon mine affiUion a and my travell 3 and forgive all my 
 finnes. 
 
 ?3o£?ri*e. *TTHere hce acknowledgeth the root of all his troubles to bee 
 The root of all 1 finne : for which hecravethmercyatGod. See here that 
 Gin- trouble is fin toucheth him f b neere the heart that he cannot find eafe but 
 our owne (in. ] n t h e remiifion thereof. Sin is fweet in the mouth as hony,but 
 Stmil, j t ^ in t j le womDe as gravell. There is no venome in affliction 
 
 Piov.io.x 7 . ^ ut f m ^ £ Q ixfag g U i t Q f fin, heefteemes nothing of the afflicti- 
 on. Sin is thenoyfome humour •, purge the humour, and fave 
 the patient. Oh the goodneffe and wifedome of God, which 
 maketh affliction a bitter water to cate up the ruft of Cm ! The 
 affliction is not profitable which hath not made fome diminu- 
 G cn,8.i. don of fin. When Gods anger was quenched,then the flouds 
 were abated^ jfo as thy finne decreafes,thy affliction diminiflieth 
 daily. * 
 
the twenty fifth Psalm e . Verfe 19. 77 
 
 Verse XIX. 
 
 'Behold mine enemies y for they Are many, and they hate me with cm- 
 ell hatred. 
 
 HEre he triumpheth over fin, over his fpirituall enemies ,and Doftrine. * 
 over all his bodily foes; heprevailes with God, he prcvai- The fubduing 
 leth alio with men. of Cnmc is the 
 
 He ufeth no imprecations againft them, but that God would ^™P h ovcr 
 looke on them either mercifully to convert them with Sanl y 
 who was called Paul y or to confound them , as the firft Sattl 
 who killed himfelfe. 
 
 His enemies are defcribed from their multitude and number ; Aas • 
 next from their malice and cruelty. Gods honour hereby being x SanK 1.4. 
 fo much the more greater that he is one for all,and his love pre- 
 vents their cruelty . Hee complained of their craft, before they 
 had fpreadnets for him , and the devill who before was a Ser- 
 pent and could not prevailc,now becommcth a fiery flying Dra- 
 gon, to devour c the jeede of the woman : fo craft disappointed ,bc~ Gen 3.1 ♦ 
 
 comes cruell : he was firft a Serpent, now a Lyon, and yet hee is Apoc. 1 2.3. 
 more dangerous when he is a ierpent hilling, then when hee is n « . 
 roaring as a Lyon ; when he roares he is heard farre off and is e- * fc n ?*; 
 fc hewed, but who can {hun a Fox and a Serpent ? therfore craft poTnted'bcT 
 is alwaies both cruell and dangerous. Since then we have to doe comes mielty, 
 with malicious enemies and crafty deceitfull men, let us inarmc Eph.cf.6i4.. 
 usagainflthembythebreftplate ofrighteoufneffe, wherewith 
 we may avoid their darts, and by patience furtcr fnch wrongs as 
 are by them done againft us. 
 
 Ve r s e XX. 
 
 Keepe my foule and deliver me : let me not be confounded > for Itrttjl 
 in thee. 
 
 H 
 
 E ends as Chrift ended his life, In thy hand 1 commit my Spi- Ttoclr. 
 
 nt. By che foule he meaneth alfo the life,and it is well kept The foule 1 s 
 when the Lord keepes it : no earthly place fo lure, but the thiefe wel kept when 
 may come in, or ruft confumc, but it thy foule bee bound up in G ° a kcc P ctJl 
 the bundle of life, and treafured with God, no violence or con- ^ ukc 6 
 fumption can attaine thereunto. And hee ufeth that fame ar- Mat.6.j$. 
 gument in the end which hee did in the beginning , for I 
 
 iruft in thee. L 3 V E R s h 
 
78 
 
 An Expofition upa» 
 
 Verfe 
 
 21, 
 
 V 
 
 ERSE 
 
 XX f. 
 
 DoElrine. 
 
 God will not 
 patronize an 
 uniighteous 
 
 caul 
 
 Pfal 
 
 4?.*. 
 
 Note. 
 
 Let mine uprightnejfe and equity' preferve me : for mine hope is in 
 thee. 
 
 LEt no man claime the patronage of God, unlcfle hcc main- 
 taine a righteous caufeandquarrell-, for what fellowship 
 hath the Lord with the throne oi iniquity > This hefpeakes be- 
 caufe of his enemies to whom he never did in iury,and the more 
 ingratefull were they ; yea thofe he benefited •, as Saul, with 
 1 Sam,2^,i 7 whom in the field he pleaded his innocency, when VWfaid,-^/ 
 
 ' jonne David thou art more right eons then I. But when hec came 
 before God he cry ed, Enter not into judgement with thy fervant ; 
 
 Our eyes are fliarpe lighted and bright enough to behold the 
 earthy but when we Iookc to the Sun they will be dimme. 
 
 Q For Itrfifi m thee : ] See albeit he maintaineth his innocen- 
 cy, yet he retireth him to faith and hope in God. Ournghte- 
 ouinefTe is not fuch as that we can altogether ftand by it : there 
 are fome flips and faults in the very belt of our actions, therfbre 
 we mull retire to God, who can fupply them all in his al-fuifi- 
 ciency. 
 
 Verse XXII. 
 Deliver Ifrael, O God, out of all his troubles. 
 
 THis laft verfe containeth a prayer for the Church, fo that 
 he is not contented to enjoy any private benefit horn God, 
 himfelfe,tmlefle the Church of God be partaker thereof; whofe 
 welfare he promifeth to procure, and deiires others to pray for 
 the peace of lerufalem : and this is a marke of a feeling member 
 of Chrift, who remembreth not his owne forrowes without re- 
 gard of the tribulations ot Gods Church. 
 
 Next, fee that the Church is fubjccT: to infinite tribulations, 
 fhe is a Lillie among thornes, and there muft be a fire alway in 
 this bufli. It is no marvell to fee the (hip of the Difciples toffed 
 in the feas, and the Arke of 7{odb in the deluge, but indeed it 
 were a marvell to fee the Church not perfecutea. 
 
 Final] v hee prayes for deliverance to her, letting us fee two 
 things :" Firft, that the Lord will compaffe his Church with 
 joyiuil deliverances,andnot let the rod of the wicked lie alwaies 
 
 on 
 
 Do Brine. 
 
 A true note of 
 a Chriftianto 
 be aftl&ed 
 with thefhtc 
 of the Church. 
 
 Deft. 
 The Church 
 fubjeft to infi- 
 nite troubles. 
 Exod.g,2. 
 Mat. 14,24. 
 Gen,8.i. 
 
 c Dottrine. 
 Godwillin 
 
 the end deliver 
 h.sChu ch. 
 
the thirty two Psalme, 79 
 
 on the backe of the righteous, but as they have many croffes, fo 
 
 they get many com torts from GoJ. Next, God commonly Doclrwc. 
 
 takes that honour to himfelte to deliver his Church,whcn Pnn- J\ c c,nirchtS 
 
 ces pcrlecutc the fame to their owne ru ine and fhame. Let us oVdTpra^a- 
 
 pray unto our God to deliver his Church in Europe this day, rive. 
 
 which is r'careiiilly aifaulted by wicked men, and to give his 
 
 Saints patience and pcrfeverance m the truth to the end . Amen, 
 
 A GODLY AND FRVIT- 
 
 FVLL EXPOSITION 
 
 ON THE THIRTIE TWO 
 
 Psalme, the third of the 
 
 FENITEHT1ALS. 
 
 His is the third Pfalme of Repentance, the ; - 
 Title whereof is a Pfalme of David^ JfrUp- 
 chil • or, a Pfalme of Davtd to give Inftm- 
 ftion, fhewmg both the fubftance and mat- 
 ter of the fame (that is) 'Inftrnftion, as alfo it Pfalmes a rc 
 the writer thereof, 'David. There are many Palmes of 
 Wfi&STW® other Pfalmes which beare this title, efpe- Inftru ^ lon - 
 ciallv the 42.4445. 5 2 -53 : S4-5S-74-7 8 - 89. 142. fo that the 
 150 Pfalmes being divided into claffes, fome arc for inftru&ion 
 as thefe twelve, others for confolation, others of deprecntions, 
 others of imprecations, for the Scriptures of God are profitable The Scriptures 
 for all ufes, to rebuke, tocomfort,to inftnift, Sec. And among f"K« 
 all, this bookeofthe Pfalmes efpecially is as an Apothecaries zTim.i*i6 4 
 fhop, wherein may be found all forts of Drugs, whether Cordi- Simiiie. 
 alls to comfort our hearts, or Corrafives to eate up the canker 
 of our nature, yea in what eftate was ever man or can he be, but 
 he fhall finde comfort and good in this booke of Pfalmes \ For 
 the Pfalmes are an Epitome of the old Teftament, a mirrour or 
 looking glaffe of the grace of God : a perfect Anatomie o f the 
 whole man. Wherein are expreffed all fort of documents,both Simile , 
 of the gracious promifes of God to his owne children , and his 
 juftice againft his adverfaries : alfo of our faith in the promi- 
 fes 
 
8 o Kyin Exfojitien uHn 
 
 fcs of God : of out' infirmities ; pur patience : our confhncy :and 
 
 our deliverance from our troubles, and our thankefgiving for 
 
 the fame, finally of cur dutiiuil obedience to God, and care of 
 
 his Church. 
 
 Marine telch Thls is a VidtfcaliqHc Pfalme xvherein 3Wtcachethfin- 
 
 eth thofc to *" ncrs co re pcnt, by this doctrine, Who teached them to finne by 
 
 repent whem his example. This fcience is univerfall, and pertaineth to all 
 
 bv his exam- men,and which neceflarily we mull: all learne ; Princes, Pricfts, 
 
 pie hee had people,men,women,chiiaren,tradfemen,all I fay m.ufl: be put to 
 
 a general ikf. ti:ns Scheie, without which leffonall others are unprofitable. 
 
 fon tbr all per- But to the point. This is a marke of a true penitent when hee 
 
 fons. hath been a ltumbling blocke to others, to be as careful! to raife 
 
 A marke of a them up by his repentance,as he was hurtfull to them by his fin, 
 
 iinn^ Cnitent anc ^ * nev ^ r thinke that man truely penitent, who is afhamed to 
 
 teach iinners repentance by his owne particular proofe. The 
 
 Iohn 4. z 9 . Samaritan woman when fhee was converted , left her bucket at 
 
 the Well, entred the City and faid, C ome f or *h> younder is a man 
 i uke 22.32. w h ij^ij to i£ me a g t ij a[ j f 3ave ^ dne ^ ^j our 5 av i OLir faitli to S. 
 
 'Peter , when thou art converted, strengthen thy brethren, S.'Paul 
 
 alfo after his conversion, is not afhamed tocallhimfelfe chief e^ 
 of all /Inner s,and to teach others to repent of their fins, by repen- 
 ting (or his owne •, happie and thrice happie is the man who 
 can build as much as he hath cad downe. 
 Let Princes be Next he is a King, and yet not afhamed to bee an example of 
 afmmed to fin repentance, by which all Kings and noblemen lhould learne to 
 pent? 0tt ° re ~ k° a & ame d of their fin, but not to repent thereof. Theodoftus the 
 The example Emperour after the slaughter that his Souldiers made at Thejfa- 
 of Tbeodofius lonica came to S. Ambrofe, and humbly fell downe on his tace 
 the Emperour. amongft the penitents, faying that part of the Pfalme, tAggfa- 
 
 Pfal.44.2j. tinata efi terra anima mea^ my foule is glerved unto the earth, 
 
 Vavil an ex- Thirdly, "David is an experimented doctor ( as I have faid in 
 
 perimented the former two pfalmes ) and what he felt himfelfe , teacheth 
 
 teacher. others -,The Pilot who hath failed the Sea,can beft teach others 
 
 Simil, t h c ^ f Navigation. A Captaine can dired an armie beft, 
 
 who hath had proofe of the enemie himfelfe. So experience in 
 
 Spiritual! combates is of great worth , and he can beft teach o- 
 
 thers to avoide finne,who hath overcome finne in his own per- 
 
 fon. 
 I carne to get Tbe doclrinemofi neceffarie for a Christian to learne, ujheremif- 
 
 '.££ ■ fion offmnes. For although ye lhould learneall other fciences, 
 
 what 
 
the thirty two P s a l y e . Vcrlc i . $ i 
 
 what could they availc you without this? For (as one of the 
 
 WO rthiclt fathers fayes ) aH fciences without this are unprofitable. 
 What if thou wert never fo prudent in the Iawcs, if thine ownc 
 conicicncc accufc thee ? and expert in Phyfickc, if thine owne 
 louie bee iickiy , and know the power of the ftars , if thy finncs 
 throw thee downe to the lowed: hcls, yea albeit thou fhouldcft 
 lcarnc all the heads or Theologie^nA. teach them unto others,yct 
 they are nothing worth to thy felfc, if thou haft not learned to 
 repent of thy iinncs 5 and to have pcrfwafionof mercy for them. 
 The Devils bcleevc and they tremble, the legion of Devils Iam x 
 which came from thepoiTeHea , could pray to Chrift that hee Mar.y.12. 
 would licence them to enter into the heard of Swine,they could 
 confeffe and profeffe that Chrift was the Son of God, the De- 2 Cor< 
 vrll can change himfeke into an Angell of" light. 'Balaam can Num.\$.** 
 Plppheeie, and many ftiall fay , wee have done miracles in thy 
 name. Iudas can prcach,and many canfpeake eloquently, think- 
 ing to adde to Tauls bands, but one thing can they never doe, 
 even ailiire thcmfclvcs that then iinncs are forgiven them.This phiKi.'*$. 
 leilbn none can lcarne butthofe who are dioJiMK-m taught of 
 God And this is the lciTon that David tcachcth all Chriftians 
 who come to his Schoole, which if they leainc ; it is furlicien: •, 
 This is that one thing which is needfull. Iwifh to God from ^ 
 mine heart ,that Paftorsof Gods word would leave often tation, ' 
 words or humane eloquence, and the fhew of learning, and la- 
 bour more to worke upon the hearts of the people a remorfe 
 for finne, and an ailurance of mercy. 
 
 Verse. I. 
 Big fed is he y whofe wicJ^dnefcis forgiven, and whofe fin is covered. 
 
 BEfore I come to handle the words in particular, doe we ob- pf a j » ^ l2 
 f- 
 
 .i.i. 
 
 Tcrve m great,wherm David placeth happineffe and felicity. Pfal. 4 . 
 He more then ewenne times in the Primes (defenbing who are PfeUn8. u 
 happie) accountcththofeoneivfo to-be who are godly. Some- J!fkV*5f 
 times in the caufe, Blefed ts the people whofe god is the Lord 5 f 
 
 etimes itn- 
 
 fometimes in the effc£t. Blefed is- the man who judgeth wifely of pute <j to t \ }Q 
 thepocre^omctimcsmthcmcmes, *s blefed are thofe that feare caufes, fome- * 
 god 9 whofe fnnes are forgiven for as gold is a! waies gold , timcs to tIlc c - 
 whcther.it be in the mine J where itgrew, or put forth to ex- ^^ f °7 e " 
 changcor m the Kings trcafwie^agodlmeffcmuit be«<xn^S« ■* •■ 
 
 M all 
 
j 2 'An Exfojitiwlupon Verfe i. 
 
 all one, whether we judge it by. the caufe from which it had its 
 beginning, or from the effects thereof, or from the meanes, 
 wherebyitisintertained> albeit everyone of thofc have their 
 owne place, the one asthcfoiintaine, the other asthefpring 
 flowing therefrom. 
 There is no man, although never fo unhappie, who doth not 
 Wherein many afpirc and defire to bee happie, but they perceive not w herein 
 
 put happmeC' luppines COnfiftetll,fome place it in the pleafure of their fie ft with 
 
 » Sanui $.4 isfmmon, but his fudden repentance in thrufting away his filler, 
 
 z 9* and his mibrtunate end,fhew that there is no happineffe m thofe 
 
 Vfotarchu. ^hy plealurcs : fome place happinefle m riches with &*§**> but 
 
 finding the incertaintie thereof they will bee forced tocty, O 
 
 z Sam. 189. Solon , Solon : others place happineffe in honour as Abfolom* and 
 
 lifter 7. 10. Ham.™ who were both exalted on trees. But David (albeit ha- 
 ving riches, honours, and pleafures in his kingdome) accompt- 
 eth himfclte only happie in this, that his finncs were pardoned. 
 
 Note* Thofe earthly things are a weake foundation whereupon to build , 
 
 fhould we expefi happineffe of an unhappie world > 
 
 chryf. in 1. The vanitic of the Philofophers concerning happinefle is to be 
 
 Cor. horn- 4. p Llt a wa y y f vv hom Chryf oft om writeth, thty have woven Spiders 
 webbsjbj which they might marrethe mtndes effoolifh Wftf.He who 
 
 Simil. is a rebell to the King, can enjoy no benefits of the kingdome, 
 but when he hath received the rod of peace, and hath procured 
 the Kings favour,thm he is happie. So although we had all the 
 pnviledges of nature, what will they bee to us if wee have not 
 the favour of God,andaflurance of the rerniffion of our finnes > 
 [^BlejfeJis he : 3 He giveth out this beatitude in the Angular 
 
 Hab 2.4. number. The man, as Habackuks, alfo hath, the juft man (halt 
 
 2 Cor, 4. 1 $. live by faith. The Apoflle S. Paul faith, / have beleeved, there- 
 fore lfp*ke> that wee may not infold our (elves under the lap of 
 Evcrv mm generalitie,and fay with Atheifls and Papifts,we will bee faved 
 imiftbe sffured as other men are, for we beleeve as the Church beleeveth,but e- 
 of hi$ Ciivaa^ very man mull have a faith of his owne, by which he muft bee* 
 •n« faved, for albeit there be but one common Medicine applied to 
 
 all Chriilians who are penitent , yet every one of them mull 
 have that applyed to himfelfe, even that Salve to cure his fore. 
 A threefold For medicaments muft be perfonall, we muft have our particu-' 
 gradation. j^ war]Ca nt inoui: pocket for our debts,and not dreaine chat we 
 
 2 Grlcc^ arc ft' ee °.f debt, when others are freed thereof. There are three 
 
 3 Gloryi gradations or climaxes anfwerable to the three degrees of na- 
 
 ture* 
 
the thirty /^Psalmb, Vcrfe i« S3 
 
 ture , grace,and glory. The naturall eftate of man is noted by 
 
 finne, impiety, and iniquitie ; gracc,by lightned of it,covered, 
 
 not imputed ; glory, bleiTcd, blcflcd. Nature beginncth the 
 
 worke, and ltisfullofvanitic, and it hath the roote of finne, 
 
 which growcth in all our hearts , that finning fin and concupi- 
 
 fcene,that Onginall corruption, without which never man was 
 
 borne, except Chnft Ictus. Of this man efteemeth little, albeit 
 
 he have it in his houfe, and the thiefe lying m his bofome. This 
 
 roote ot fin Ipringeth up in two branches, impiety againft God, 
 
 and iniquity againft man, this monflxr with thefc two twinncs 
 
 are ever found together, they grow togetiier,and ii ve together, 
 
 a i inner unrepenting is impious and irreligious towards God, 
 
 and profane, and injurious towards men. When finne raigncs 
 
 as a tyrant, and hath taken any captive to doe him (ervice, is it 
 
 any marvcll, that hec rage againft God by blafphcmies, and a- 
 
 gainftman by injuries > The man poiTefleri with Divcls who 
 
 was amongft the graves threw ftones at the paffengcrs , as Mat, 8. 28. 
 
 by the contrary, hee who is holy and fanc-tificd is alto godly 
 
 and jiift,forthefe three cohere, Pietie, Iufticc, Sanclitie. 
 
 Sinne is never alone, (as neither commeth the judgement of Mat. 12.15. 
 God alone) one draweth another, they are linked together as a 0ne Cm . 
 chaine of iron,by which man is bound &: carded to utter darke- ^j, oaano^' 
 neffe,if the Angell who came to /V^ruiprifon doth not loofe thcr. 
 them. This is fet forth in the firftPfalme, at the firft vcrfe, Ads 12.7. 
 forhecalleththern finners, wicked, and fcorners, PcccHtum^l.i.i. 
 
 peccatumtrtbit 5 onefinns draweth on another, lor fingroweth to rr ' c § cee * 
 
 wickedneflc, and wickedneffe to fcorning of all religion,which 
 is the extremity and higheft degree of all evill. 
 
 This further is to be noted, that what deformity wee fee and The deformi- 
 diflikc in all the beafts they are found in one man. Wee deteft tic of keafh 
 the falfhood of the Foxe,'and the fubtiltie of the Serpent , and ™*rT w m 
 yet man is falfer then both, wee cannot abide to looke upon a ur e vcs " 
 Dogge when he licketli us his vomit, neither on a Sowe while 
 fhe is wallowing in the puddle,and our onely delight is to fwal- 
 low up finne, and feede on our o wne filthineffc, and when wee 
 have beene elenfed from it by repentance, we returne to it with- 
 in a little time-, weabhorrethegrccdincfleof the Wolfe, (al- 
 beit fomctimes he can be fatisficd ) and yet our covetous heart 
 isunfatiablc. The cmeltie of the Lyon is odious unto us, albeit 2Chroiui. 
 it fpareth the owne kinde, but man as Athatiab rageth againft *°« 
 
 M 2 his 
 
S 4. An Expofition upon Vcrfe 1 . 
 
 his ownc blood ; Every beaft hath one dcformitie which is no 
 Tfjtc. * m \ n & but a fpe&acle whereby man may hate that in himfelfe 
 
 One may have which he abhorrcth in a beaft, but mm hath all deformities, he 
 all beafts pre- $ more fubtill then a Serpent, morecraftie then a Foxe, more 
 perries, crueil then a Lyon, more filthy then a Sowe, more greedy then 
 
 Iatn-8, aWol£e,&c. Yea much diflereth from all thofc , tbrallthcfe 
 ' ' may be tamed, but the tongue of man cannot bee tamed, ani if 
 
 one, member of man be worfe then all beafts, what thinkc ye of 
 Note. the whole powers ot mans nature? Looke then what cvill com- 
 
 meth of fin, it feemcth to be profitable and pleafant for the prc- 
 1020.17. 1 - cnt ^ as j lonc y m t | lc njouj-h^ but in the belly it turneth to gra- 
 
 Mat.17.^. veil and wormewood. Judas thought his wages fweet in recei- 
 ving them, but after caft that money backem great forrow. 
 
 2Sam.12.if. yimmonw^sildke for love oi his fitter* but when heehadfulfil- 
 led his luft,he hated her more,then before he had loved her .Be- 
 hold what Leprofies, Phrenfies, Fevers, Botches have ever fal- 
 len upon mans body, as many fmncs 3 as fountaines of them,are 
 preiTing downe his foule, which we fhould lament, if wee were 
 fenfibie of the fmalieft of them . 
 
 \whofe mckednejfe is forgiven : ] This threefold repetition of 
 the remiiTion of fins, argues the neceiTItie of the perfwafion of 
 this Do&rinc • for it is an article ot our Creede which we muft 
 beleeve, and for the which we are commanded to pray dayly ; 
 he hath promifed it, who is faithfull 5 hee hath fworne it, and 
 Dott. given the earned: of his Spirit to feale it. Wee muft not doubt 
 
 We may be af- w ith thefe doubting Doctors, whether we fliallobtainemercie 
 
 ^miffionf or noC;> ^ Ut wc ma y au ° lirc our felves ot the remiiTion of our fins. 
 
 fimie. 1 They alledge that of EccUfiaftes, 2^o man knoweth either love or 
 
 •Erclcfp. 1. hatred of aft that is before him. I Anfwer that place is to be utider- 
 
 Objettion. flood thus, that externall things are not notes of Gods love or 
 
 ostnfwsr. hatred became they are common to good and evill. 
 
 Whence This perfwafion indeede wantcth not the owne doubtings: 
 
 doubts arife in we doubt > but we defpaire not. Thefe doubtings fprillg from the 
 
 Gods children. fenfc rf Qur QWnc ll(lwori: hincffe, not of Gods goodneffe. But 
 if a man be not affured of the remiflion of his finncs , his con- 
 science muft bee left in a moft miferable agonie and torment. 
 What {hail become of him at the latter day, for the feare of e- 
 ternail death, and the horror of Gods judgements will ever bee 
 before him. It isa very true fentence, therecan be no pleafurcin 
 
 2{ote. hoping for my good 'thmg % if the fare of the contrary be joyned to it, 
 
the thirty ^dPsalme, Vcrfe I. 85 
 
 and if this be the greatcii infelicity of the wicked to be tofliien- 
 tedinconfcicncc7bccaufcthcy fee the anger of an lrrcconcilc- 
 able God, then that mutt be the greateft felicitie of Gods chil- 
 dren, when thev finde that God is at one with them, which feli- 
 city commeth not without this affiirance of his mercy. 
 
 But there is as great difference, betwecne this ^^^, full 
 perfwafion, and preemption, as there is betwecne two rebels, Sim/, 
 whereof one, having repcnted,doth finde meanes of reconcili- 
 ation with the King,and fo gctteth his remiiTion fealcd,an:l the 
 other who yrcfumeth fo much of the king without any war- 
 rand. And betwecne one who drcamcth of Golc!e,and another 
 who hath :t. 
 
 The £ race of God is amplified by three notable fimilitudes, Gods Grace 
 the fitit from a burthen of the which the firmer is lightned and amplifycH by 
 made free. Smnc albeit before it be committed k fceme light as thl ' ce fimil1 - 
 afethcr,yct it is the hcavieft burthen that ever man didbeare, tu es * 
 in thefe three refpcc~ts. Pirft, becaufe it is Hereditane,and man Dott* 
 is borne with it, wherof except he be eafed by baptifrne ; and the Si n is the hea- 
 mcrcies of God in Chrift it (hail preile him downe to hell, for vieft burthen. 
 it hangcth on faff, and it prcfleth downe. Secondly, becaufe it Hereditaria 
 lycth both upon foule and body, the Israelites were burthened k CD ' I2,U 
 with the taske laid upon their flefh, and lofeph with irons, their vniyerf/ll. 
 foule being free thereof, albeit both burthened with lin. Third- Exodi.14. 
 ly, all burthens are fenfibie to the bearer,and the heavic burthen Gen. 39 1^, 
 the greateft fcnie,but a finncr is contrary,he hath no fcnlc ; yea 3 . 
 
 the grc ater his (in is, the more fenfelefie is he. The feeling of Vnfelt. 
 thy fin is the preparation to thy eafe and reliefe. The Israelites Ex jf' z z *' 24, 
 groaned under Tharaeh, and the Lord] em Mofes. ^ c ^""nn. 
 
 Next, runnc to him who is only able to pacifieGodandthy Mat. 11.28. ' 
 confcience, even lefus Chnfr, who cryeth, Come umo me all ye 
 
 that Are weary and loaden (with finne) and L will eafe yott. 
 
 Thirdly, indevour to bee quit of it, and bee loath to take it on 
 againe. 
 
 There is nothing able to disburden thee of thy fin, but Chrift. Doflrine, 
 Fiie to the found and new found out remedies, of Merit, Par- Chriftonly 
 dons, Pilgrimages, and fee what they can availe thee. c . an S^^ c 
 
 Mufcttltts, upon the Pfalmes makcth mention of a Servant in f in e nc " rnen ° 
 Cjtrmanie who ftole fomc of his Mafters goods, and after being Muftulus in 
 become wealthy, was greatly tormented in confeience for the PfaL 
 fame. Wherefore defirous of fbme eafe, by the advice of a Po- 
 
 M 3 piih 
 
S6 An Exftfithn up$n Verfc i , 
 
 pifti Pricft,hc gave fomc part to. the Church,fome to the poore, 
 but yet his torment no whit eafed, at the length (by the coun- 
 fell of a true Servant oi God) he reftored to his Mafter his own, 
 and craved mercy at Chrift, and (o received eafe, wherefore 
 there is nothing that c?.n eafc a troubled minde but (Thrill Iefus, 
 who hath taken our burthen upon himfelfe. 
 
 There are two forts ot perfons to whom this Do&rinedoth 
 
 appertaine : the onc,who are touched with no fenfc of fin,tho(e 
 
 feelcnotthe burthen, yea being drowned in the Sea,thcy feele 
 
 no waters, and burnt up, fent no fire ; O dead foule, that when 
 
 Seme Turners Gods judgements are fo many waics pur filing thee with lonas, 
 
 kyeno^fenfe, thou art a lleepe ! The other , overmuch preileddowneand 
 
 creatftS?. moved with their fins,almoft difpairihg,who are the rarcft fort, 
 
 Ioaah i\6. to whom alone this comfortable fentence doth appertains. It is 
 
 Prova^.x. GocLs'honour topajje by finnesandto cover them. 
 
 The triplicate [_And wbofefwne is covered^ He is not content once to fpeake" 
 
 m fa t[ns 7 1C " °* tnc r cmiiTion of fin, but thnfe, ufing three fimilitudes to ex- 
 
 theccttzinae* P*£fle the fame, to declare that it is a matter of great moment, 
 
 thereof! as alfo that it is perfect and abfolute. He faith the wickednefle 
 
 is pardoned, the fin covered., the iniquity not imputed, apretie 
 
 gradation , fo that the weight of our finite Jhutterh not the way to 
 
 (jods mercy . 
 
 He faith not, that he is happie who covereth his finnes^ f*r 
 
 Pro.a8. 1 1 . he who cover eth his jinne [ha// not proffer but hee who confejfeth his 
 
 H . . . finne (ImUhave mercy . For the hiding of our finnes from God 
 whofe Cm God dofah the doore of rcpentance,and fo as long as we life fubter- 
 . covercth. fuges and colours for our finnes, fo long can wee never hartily 
 repent of thcm,&: God willnot pardon an impenitent finner.He 
 SimiL is a foole who would cover his wounds from the Phyfitia* 3 £oz 
 
 when the Fhyfitian covercth it by healing it, it is beft covered. 
 
 This covering hath relation to fome nakedneffe , and filthi- 
 nefle which fhould be covered, even linne, which defilethus, 
 I) oft. and maketh us naked,why, faith Mofes to daron, haft thoa made 
 
 Sinnemaheth the people naked* Sinne maketh us blacke as a Moore y defileth 
 Exg?^' anc * ma keth us ^ c menftruous garments,and thus being fo dif- 
 ' S ~ ZJ ' graceful! we have neede to bee covered; the garments of ouf 
 merits are too fhort and cannot cover us, we have neede there- 
 lore to borrow of Chrift Icfus his merits, and the mantle of his 
 c . .. righteoufneffe, that it may be unto i\s as a garment,and as thofe 
 
 f 1 ml ' breeches of lethcr , which God made unto Adam Sc Hcvab after 
 
 Gen .3.7.2.1. their 
 
the thirty t*$ P s a l m e. Ver r c i. 87 
 
 their faTT^arments aireordaiViedco cover ournakedne{Te,de- The properties 
 fend us from the injurie of the weather, and to decore us . So ot a s armcnc - 
 the mediation of our Saviour ferveth to cover our nakeneflc, 
 that the wrath of God feaze not upon us, ( hee is that white rai- Revel. 3- 1 *. 
 ment, wherewith we (hould be cloathed, that our filthy naked- Ifa 5 
 nclie may not appeare}to defend us againft Satan, (he is mighty Mat.11.7. 
 to lave, ScgJ and to be an ornament to decore as, tor he is that R m. 1 3. 1 4 , 
 
 wedding garment ; Put ye on (therefore) the Lord lefus thrift. 
 
 But it may fecme that the word biding or covering is not pro- objection. 
 per. fecjng there is nothing hid from the eyes ox God, whofe 
 eye pcarccth unto the moft fecrct thought of our heart ? I an- K.om. 4 . i 7# 
 
 fwer with the Apoftlc ; hee calleth thofe things that are not , as Anfwer. 
 
 though they were y and things that are, as though they were not, l Cor,I ' 28 « , 
 becaufc hee forgiveth them, as though they never had beene 
 commitced,and therefore he faith, / have put array thy tranjgref- ifa. 44 z%. 
 fions as a cloud, and thy finnes as a mift. He willfubdue our iniqui- M^- 7< 1 9- 
 ties, and c aft ail ourfinnes into the b&ttom of the Sea. jis high as the pf a j I0 , 7> x 2t 
 heaven is above the earth y fo great is his mercy towards them that 
 feare him ; as farre as the Eaft is from the Weft, fo farre hath he re- 
 moved our (inncs from us . Though our finnes were as crimfon J they ft* a i tl § # 
 [hall bee made white asfnow, though they were red as Scarlet > they 
 fballbe woolL I, even I, am he that putt eth away thine iniquities for 
 mine ewne fake, and will not remember thy finnes . If the wicked will 
 turne i &c t All his tranfgreffions that he hath committed, they (hall \\^^ ^ 2 $. 
 not be mentioned unto him , but in his rio-hteoufnejfe that hee hath 
 
 done, he [hall live, Soit is a like to bee covered of God,as not to Ezech - 1 ^ ^ 
 have finned at all. 1,z ** 
 
 The allnfion of the words Zfyjfui and Caffui is proper, for When God 
 the finnes that are pardoned are alfo covered. So molt mifera- forg 1V cth iinne 
 ble is the ftatc of thofe who are not reconciled unto God , for hc C0Tercth IU 
 his majefty hath his revenging eye looking on them, and their 
 
 adtions to deftroy them. The Lord fetteth th4r iniquities before pral.90.8. 
 him , and their fecret finnes in the light of his countenance •, whereas 
 
 hecafteth the finnes of his ele&, behind his backe. 
 
 What fhall become of thofe , who thinke their finnes to bee 
 hid, if they come not to the open fight of the world, as though 
 the fight of man was more to be feared then the fight of God > ^£te 3 
 why ftiould we not be more afraid of Gods fight, who may a- 
 venge hunfelfe on us, then of mens, who though they behold 
 us, may cither pittk us, ox not be much offended at us. 
 
 There 
 
S 3 <^in Expofitien uf$n Ver fe 2 . 
 
 There are many, who to cover rheir finnes, mnne to humane 
 
 fatislaftions. They purge clay with clay,they ad fuperftition to 
 
 fuperftition, and in fo doing m my judgement they carry tim- 
 
 Mans fati sfa- bcr on their backes 3 that the more timber they have, they may 
 
 etion cannot kindle the greater fire, for what are our merits, but a new fewcll 
 
 cover iinnc. to kindle Gods judgements, and the more trees ye brings yec 
 
 kindle the greater flame. Then wee are gre.tly bound to the 
 
 Lord , who when hee might have written our faults upon our 
 
 browes, he hath covered and hid them, therefore let us not re- 
 
 nue and raife them up againe, flnce the Lord hath buried them 
 
 m the bottome of the Sea of his oblivion. 
 
 f j^&ff&j&jLw- - g/qpig/ y v *7y\as/5 t dteoSEFfi tM^r ^ u7^ ■& & i-trevan 
 
 ^— -*m~ m 1 M . \i II — — - — ■ ■ . ■ — ^"» ■ — " » — — ■ ■ ' ' ~ m - -* ■ — ■■■ M l ^m ■ I ■ Ml i ■ ■ ■ ■ ■■ » w M ^- . »^ ■ 
 
 Verse II. 
 
 Blejfed is the man, vnto whom the Lord imfuteth not iniquitie, and 
 
 m whole fpir ft there is m guile* 
 
 Uottrine. 'HH His third limilitude is taken from debt. But albeit wee arc 
 Sin is a deb:. A obliged and bound to God, either to fatistadion or obedi- 
 ence ,yet the Lord taketh payment from our furety and fo freeth 
 us. For God will not take twice payment for one debt, fothat 
 we mav fay trueiv, if we beleeve in Chnft, wee arc not obliged 
 nor oound to God tor payment : for he hath our ob!igation,and 
 hath nailed it to the Croile. This the Apoltle teftifieth writing 
 
 2 Cor.ja .19 CQ ^ ac forifttfoattj^jfrjd a tl things are of God, which hath reconciled 
 us unto himfelfe, by Iefus Chrift.andhath (riven unto us the miniftrj 
 of reconciliation, for God was in Chrtft^ and reconciled the world to 
 h imfelfe, not imputing t heir Rnnes to them . 
 
 j:\ote. c cc | 1QW t j le p ro p[ iet by reiteration of this remitfron of finnc, 
 
 extcnuats and annihiiats himfelfe , and brings himfelfe fo low, 
 that by impiety, fin,and iniquity, wherof he granteth he found 
 himfelfe culpable, and by lightning him of that burthen, co- 
 vering of his finne, not imputation of his debt, he allured him- 
 feJfeto be releeved. 
 
 Ob\e%ion. But it may be askqd, how farre wc fhould be mind full of our 
 finnes, and whether they are fo covered of God that we fhould 
 
 Anfoer. burie them by perpetuall filerice. To refolve this queftion, wee 
 ] muff remember what is faid by the fathers, that our fins are then 
 
 remitted before God 3 when we accufe ourfelves ; and that then we are 
 nn- 3 juftified ; when we condemne ourfelves , and that our fins are then co 
 ^^ ' vered bejl)whcn they are nio ft dif covered to God, And therefore' 
 
 we 
 
the thirty tw$ P s a l m h. Vcrfe z. 80 
 
 wc ought co call our finncs to mind, not that we fhould diftruft vvh y wc ft° uM 
 of the remiilion thereof, but that the remembrance thereof ^ c c mbcr our 
 may make us more thankefull to God, and more prudent that 
 we iinnc not againc, yea itmaketh us ready to have companion 
 on others who have offended. 
 
 But another qucftion arifeth, whether wee ftiould defire that oh\eUion 
 our finnes (hould be hid from mens eyes, or opened ? I anfwer, J i V r Wi r# " 
 if God hath hidden them, rcveale not thou them thy fclie, leaft 
 thou be anauthourofthineowne offence, and it being the ho- Prov. **.*, 
 now of God to concede finnes, why fhouldeft thou difhonour God 
 fo farre, as to reveale that which God hath concealed : But ii Iofl,# 7 * 10, 
 they be publike, why fhould they not be publikely confeffed, as 
 
 Was Achtns > 
 
 Moreover it may bee demanded, how can it ftand with the obuttion. ' 
 mod righteous God, who is the judge of the world, that hee 
 ihould fuffcr an unrighteous man to goe (tee without pun ifli- 
 ment, for ir he diminifhany part oi his righteoufneile, he mufl 
 deny himfelfe and his owne nature. It is anfwere i that his ju- A„r wer 
 fticc is per.eftly fatished, to the uttcrmofi farthing by Icfus ; * 
 Chrift, neither could it ftand with the equity and juifrce oi the 
 eternal! God , that hee fhould have received f atisfa&ion from 
 Chrift our furetie, and yet claime or recover the fame of us, as I 
 faid before. 
 
 [And in whofe sjirit there is n» guile f\Yc heard the firft part of BoBrine 
 
 the felicitieof man, which ftandeth in his juftification , that is True felicity 
 the remiilion of his finnes, the fecond part ftands in his San- ftands in jufti- 
 ftification, and purification of his heart, by the Spirit of God Ration and 
 from Hypocriiie, which are the fruits anf werable to the former. SandlhcatIon * 
 For the Lord never beftowed his Sonnes bioud to wafh away ™ ot 
 any fin, but he beftowed his Sonnes fpirit to Cn&ifie that man. *~ ' 
 The chiefc vertue that he craveth in a Chnftian is fincentic,thc 
 chieie vice he hateth, Hypocnfie. Godefteem.s not ot oiitu ard 
 parts, but being a Spirit he looketh to Spirits. My Sonne (faith 
 he) give me thme heart, and as he is a fpirit, fo hee will bee wor • j^ * *•**• 
 (hipped in fpinc. 1 4 * 4 ' 
 
 Bafilius as hee commendeth that fentencc o£Plato t that is Btfi'ad popul. 
 
 great eft extreamity of iniquity , when any unrighteous man would h° m > *4» 
 feeme to he righteous ,fo he COndemneth the opinion ol Euripides 
 1 had rather feeme to he good, then be Jo. So that of all the things 
 
 in the world the Spirit of God doth moft abhorre and deteft 
 
 N diflimu- 
 
90 An Exfojiuen upon Verle 3. 
 
 Diffrnuhtion difllmulauon in his fervice, neither is there any vice Co oppofite 
 God ousto to true faith as Hypocnfie, for faith lodgethin the heart, Hy- 
 Hypocrifiean pocrifie, in the countenance •* faith ftudies to pieafe God, Hy- 
 cncnue to faith pocrifie feekes to pieafe men/aith is lively and conftant,Hypo- 
 crific asjifading leafc fadeth incontinently: So that there is no 
 agreement betwixt faith and Hypocrif ie, more then betwixt a 
 Sim!. painted fire having neither light nor heat,and a true fire having 
 
 both; or a fhadow, and the body. And as the painting of an 
 Harlots face wil foone melt before the fire, when the native and 
 Riturall colour of an honeft woman will not change,fo will 
 Mctnan counterfeit. fcinednefle foone vanifli, w v&nroiwy «A /^or/^, 
 i)e fun'ere pa- a &jned thing cannot be firme and folid. Our Saviour Chrift 
 ins. accounteth them to bee as painted tombes who have a goodly 
 
 Mac 23.27. fticw before mcn,but wichun are full of dead mens bones,faith Sc 
 . corruptio they have a fhew of life allthough they be dead. Were 
 
 J tmi* . jjg not to ] DC account:e d a foole, that having nothing but a fhew 
 
 of Merc handife, would give himfelfe out tor a rich Merchant > 
 The finne of Witchcraft and Idolatne, are two great finnes> 
 Hypoaific but Hypocrifie is more dangerous then both j we have heard of 
 how great a many thoufand Papifts and Idolaters who have beenereclai- 
 finne, me j anc j turne d to God j and liave confeffed in what great er- 
 
 rours they were ; as alfo many \ Vitches at their death have re- 
 nounced their Mafter the Devill. But feldome have I read that 
 Hypocrites have repented ; when our Saviour ( who never 
 Mat.23.13,. brake a bruifcd reed) thundred woes, Hecryed, woe unto joh^ 
 
 1 *& l* Scribes and fhanfees Hypocrites ,and when he denounced judge- 
 
 ment, He did, whofe portion is with Hypocrites, 
 
 To conclude, let no man thinke that remiflion of finnes can 
 . ^ be feparate from holinefle and fan£tification,for they are borne 
 finnes iqyned tocher as t wo twinnes j and live together , yea the one cannot . 
 *ith holmefle. live without the other,how canft thou thinke from thine heart, 
 th?t thy finnes are pardoned, unleffe hartily thou hate finne for 
 which thou haft repented -, then we may fay that thofe get par- 
 dons for their finne, who feele their finnes, and feeling, do hate 
 and fly from them, and flying from them with all the force of 
 Rom.*. 1 &- their heart, are carried to a contrary vertue, being made free from 
 
 Ibid 8 . x . finne ^ we are the fervants ofrigbteott/hejfe. There is no condemnati~ 
 
 2 ° VC - on, faith the Apoftle, to them that are in fhrifi Jefns , who walke 
 Chriftian. not *f nr the fl*fi ^ Ht a f ter f ^ e s t ir **> But wee have deepely to 
 
 lohn 1 . 47 f confider that in all our religion > the Lord loveth nothing fo 
 
 much 
 
the thirty two PsalmeI Verfe 3< 9t 
 
 much as Cmcctitie,Behotd a true Israelite ittwhom there is no guile. Io r ^ n "***• , 
 
 He doth not lookc to the meafure of thy repentance, faith, or Piai " * l%6 * 
 love, but to the uprightneile thereof. Loveftthoume, loveft thou 
 mg) loveft thou me, faith our Saviour to Peter \ He craveth truth 
 in the inward parts. 
 
 Men love not falfe gold, rotten ftuflfe, or any fuperficiall mat- Simit. 
 ter whatfoever , and wee alas care not to carry about with us a 
 counterfeite religion. Let us tryourfclves therefore whether or ' 1 *'*' 
 we be m the faith or not, God cannot be deceived. 
 
 The Papifts take from this text fome occafion of {fumbling, 
 for they would make a part of righteoufneffe to be Chrilfs 3 ano- 
 ther to be ours,that which commcth from Cftiift is ours by lm- 
 putatio,ours againe to be inhcrent,bccaufe he faith in whofe heart p n '^ er t0 tJlC 
 there is no guile} But they confound J unification with the effects api s * 
 therof,oppofingthefpringtothefountainc, not driving them 
 fromit.SoJstherighteoufncsofChriftthefountaine ol all our 
 happiness the caufe oi the Kingdoms if there be any dropps 
 of righteoufnes in us,they fpring from that fountaine,&: are the 
 way by which we muft attaine to the kingdome, 3c fo may we 
 
 lay Wlththc A$o{llc,Thdt Chrift is made our righteoxfnes . Albeit i Ccr.i 30. 
 
 we be of our felves unnghteous,yet by him we are made righte- 
 ous, albeit we are not able to pay the debt our felves, yet feeing 
 Chnft hath payed itforus,we are freed, for asby onemans difo- R m,y.i9. ; 
 
 bedtencemanv were made finners fo by the obedience of one ,many fiall 
 
 be made righteous. By which wee are evidently taught that by 
 Chrifts righteoufneffe, we are righteous before God. I will not jmbrof at 
 glory becaufe 1 am righteous ^but becaufe I am redeemed : not by rea- $ac, et vita 
 (on I am voyd of fmne.but becauje my fins are pardoned, not becaufe I beata. lib.*, 
 have done good, or received good from others, but becaufe Chrisl my ca ^ * 
 advocate is with the father inter ceding for me, for his bloodwaspow- 
 red forth for me , Indeede the Saints of God, yea the very bell of 
 them cannot cleere themfelves of Hypocrifie, neither doe we 
 fincercly ferve our God as we ought to doe, but one thing wee 
 know,that we have a difpleafure within our felves for it, Sc doe 
 it not willingly, which therfore the Lord pardons in his Saints. 
 
 Themarkesby which ye may know whether ye be iincerejn gMarkcsto 
 Gods fervice or not are thefe. tr y 0lu " fince - 
 
 Firft ye are upright, if ye have an upright indeavourtoap- mie * 
 prove your felves to God in all things, feeking not to pleafe ,# • 
 
 men, but him, who feeth the heait ; n ot caring t o be j udged of 
 
 N 2 men, 
 
x Tim. i.i f. 
 
 9* An Exfofition upon Verfe j. 
 
 j J hef '* 4 * mcn > ^ l1t ft^nding and falling to your owne Lord, whereas 
 aamij.3 . concrarily Hypocriticall Saul knowing himfelfe indj'fgracc 
 
 With God, defired Samuel to honour him before the people, 
 
 a Secondly, a fincere heart hateth all finnes,efpecially his owne, 
 
 and troubleth himfelfe little in amplifying other mens firtnes, 
 but very narrowly and fharpely will taxe himfelfe, and will call 
 
 himfelfe With Saint Paul, Thegreatefi of all /inner s. 
 
 3 Thirdly, a fincere Chriffran profeffeth religion for the love 
 
 of the fame, and lor no other refpeft, and lovcth good men for 
 no other caufe but lor their godlineffe , whereas Hypocrites 
 may doe both outwardly, forfome worldly refpeft either of 
 benefit or credit, which they may purchafe by thefe meanes. 
 
 f pray God therefore that all of us may remove from our 
 hearts this vale of Hypocrifie 3c diflimulation in Gods fervice, 
 that we may ftu Jy to approve our felves to God in the fight of 
 Chriit, in all integritieand fingleneffe of minde, to the end that 
 all our fervice may be acceptable to him. 
 
 Verse III. 
 
 When I held my tongue, my bonef confumed, or when I roared all the 
 day . 
 
 ™ e k c ° nd T T \ 7 E have lieard the propofition of thcPfalme, concern 
 pfalmc. 1 C V V ning the true happinefle of man confiding in the re- 
 mifllonof his finnes, now followeth the confirmation thereof 
 by his owne example , wherein hee fetteth downe himfelfe in 
 tvvoeftates: one before confefllon , moft miferable, and as it 
 were upon the racke of Gods juftice, inwardly and outwardly 
 tormented, the other after converfion and confeiTion, that the 
 Lord tookc away not onely his finne, but alfo thepunifhment 
 thereof. This is the divifion and fumme of thefe three verfes 
 following : firft "David propounds himfelfe to be an example 
 to us, that we may learnc to put difference betwixt an obitinate 
 finner, and a penitent finner, for our hardneffe of heart pro- 
 cureth us infinite difcontentments and miferies, which unfained 
 repentance removeth, and whereof by it we are eafed. He fet- 
 teth forth himfelfe for an example. For when I concealed my fins 
 (faith he) I was tormented with innumerable dolours: but when I 
 
 revealed it, then 1 got eafe, Hee fetteth firft as it were the very 
 markes Sc fcarres of his wounds that he may the more profit us. 
 
 By 
 
the thirty two P s a l m e. Ver r e a . £t 
 
 By this we may lcarnc ,that the particular benefits beftowed Particular !*- 
 upon any member of the Church, fhould bee employed for the "; d h t ^ h ;; , ( ; c ; hc 
 common utilitie of all the body, as they who are recovered good of the 
 from any deadly ficknefle mud, ( to fpeake with N**i*H**n) whole church, 
 endeavour to recover thole who are aftcfted with the lame dif- StmiL 
 cafe, according to that of the Poet, 
 
 Hand ignara m*li , miferis fnccurrere dtfeo. 
 
 Having had experience of mifciy, I leaine to fuccour them 
 thatareinmifeiv. 
 
 " And rcben 1 held my tongue."] The fllenceof David [ettethllS Satan who 
 
 fee the c^aft of Satan, who doth no fooner allure us to iin, but lca £ eth "JJ" 
 he ftimifheth us with excufes by which we may cover our fin,as ^jJ^JJJ 
 unto Adam figgtrce-leaves to hide hisnakedneirejfometimes he c i Q akes to co- 
 biddethusdeny, fometimes extaiuate, fomctimes derend our vent, 
 finne, and thus the cover is worfe then the finne. Hee taught Gen.^. 7 . 
 Davti three engines to cover his aduitcry,firft he fent for Vnah^ J f ^VJ r J? id 
 thinking that he would have lien with his wiie : then he caufed JJ^, to a c v ^ 
 him tor the fame end to be made drunke, and thirdly to be put vcr his finne. 
 in the front ot the battle to be flaine, but the more hee ftudied * Sam. 7.8, 
 to obfeure and hide that fin,the more the Lord did to re veaie it. ■ 3 • l S- 
 
 See what a thing it is for a man to hide his fin trom God, as 
 though he faw it not, but the more he ftudiech to obfeure it,the 
 more the Lord will maniieft it. 
 
 [^JVij bone< conf »med : 2 God fporteth not at the finnes of his T>oElr. 
 eleft, but outwardly doth deale with them more hardly, and God *vinketh 
 chaftice thern more rigoroufly then he doth the reprobate. "Da- "° hi^chJdrcn. 
 vids troubles and paine were partly externall, partly in ternall, 
 externall, I call thofe that were caft on his body, internall upon 
 his confcience. And in the body there were torments and vex- 
 ations,feafing fomctimes on his flefh, which was leffe painefuil, 
 fometimes on his boncs^vhich was more grievous, yea aimolt 
 intollerableas experience teachcth. And th:s is Gods jufl recom- 
 pence, when we bellow our rtrength on finne, God abateth it, 
 and fo weakenethus ; Samfbn fpent his ftrcngth on TtaltUh 3 buc g> 4 ' 2 u 
 to what weakeneffe was he brought?Let us therfore learne that 
 God hath given us bones, andthe ftrength thereof for another 
 ufe,that is to ferve him, and not to waft or be prodigall ot them 
 in the Divils fervice. 
 
 [Or when I roared."] By this he would fignifie, that his pray- 
 ers fo long as they were not mixed with faith and repentance, 
 
 N 3 were 
 
94 An Exfofition upon Verfc 3. 
 
 were no better then roaring, that is, then the crying of any bru- 
 
 tifh and unreafonable creatine , for this is a Metaphor, takenf 
 
 from Lyons caught in a ihare,as appearcth m the third of Amos > 
 
 A difference of where there is a martifeft difference betwecne the faithfulls 
 
 prayers proccc- prayers,and the prayers of the faithlei: e,thc iaenftee of the one 
 
 ding from & kindled from heaven, and when hce powreth forth his (pint 
 
 huh n ° he eaicth lvs Iiearc - Buc wic}l the Hypocrite m the day of va- 
 cation it fareth 9 as with a beaif that is wounded or haled with 
 ropes, which with roaring and ftrugling ftraines it felfe, and 
 with brutifh raging doubleth the paine. There is no doubt, but 
 but when affliction lighteth upon men who are tainted with 
 hypocr :lie,the aire is beaten with many fuch roarings,and men 
 
 Simil. flutter like birds in the net when God hath caught them. But 
 
 all thefe fenfeleffc prayers avaiie them no more, then ir an Oxe 
 ihculd breake out or "the llaughterhoufe, with the rope tyed a- 
 bout his homeland his tongue hanging out with much madn; s, 
 having received a knocke with the Axe; whereby the contrary, 
 
 Apoc.8.$. great is the excellency oitaithfull prayers, thefmoke whereof 
 alcendeth up b ?fore God out of the Angels hand .* wheras men 
 
 Note " who connot confeffe their fitrrage &: roare delperately .Yet let 
 
 ^Uui6 t i 9 . us not thinke, but that the children of God Ure oftentimes 
 brought fo low , that they are not able to utter perfeft prayers 
 with their lippes,but abruptly utter halfe words to God,or fhort 
 fentences as Chrift himfelfedid in the Garden, and upon the 
 
 ifa 1 8 . 1 4 : CroiTe. And Hez,eki^ chattered like a Swallow, and mourned" 
 like a Dove, for it is well faid, graves cur >& tacentjeves loquHtur- y 
 
 Simil. Waitie cares are filent,thofe that are [mall or light (peake.Gods chil- 
 
 dren doe finde a combate in all their prayers, as wee fee greene 
 wood fmoaking long before it take fire. Wee are thereiore to 
 put a difference betwixt this and roaring, becaufe affli&ions 
 come fo thicke upon Gods children,that fcarcethcy can get li- 
 
 1007-19. cence to f wallow their fpitde, albeit in the meane time they 
 have a iweet fenfe of Gods grace, and God putteth his owne 
 arme bet weene them and the grave, that they Ihould not bniife 
 themf el ves w ith any fall . 
 
 Sinne maketh Smnc maketh men both in their a&ions and palllonslike 
 
 Saft hke fcafiS; and therefore if we dclire not to roare with them, let 
 v" us not follow beafilypleafures. 
 
 s/nne touch- Moreover hee lctteth us fee how neerely, yea at the vene 
 
 lt„ at heart he was touched for finne, many feeme to bee grieved and 
 
 lament 
 
c 
 
 the thirty itvo Psaime, Ver'e 4. 9$ 
 
 lament for their finne, bur often times it commeth to paffe that 
 their tongue only lament, and their tearcs ( as wee have in pro- 
 verbe) fooriedncth up. 
 
 £ All the day. ] He fheweth that his forrow was continual!, 
 &: not as the dew of the morning-,Therc is an aggravation othis 
 gncfe, for though it was no light forrow which pierced to his 
 marrow -and bones,and mult necdes have beene grievous, which A Gradation 
 drew out fuch roaring and unaccuftomabie cryes and horrible, t0 f> e notec | 
 like the roaring of a Lyon, yet was it molt of all grievous unto 
 him that he couid not be releafed of his forrow through mter- 
 miillon of time. 
 
 There is great difference betweenc the griefe of the godly and 
 of the wicked, tor the paflions of the godly proceede f rom a 
 good ground, that is from the lenie of Gods anger ; the other Difterjflce be- 
 is only from the fenfe of their paine. Then the godly albeit f w ^ -JSt 
 with fob and David they do fometimes overdioote themfeives, a r/ e fe. 
 yet they take up themfelves againe, leaft they overpaffe their s 
 bounds. 
 
 Verse. 1 1 1 1. 
 
 (For thine hand is heavie upon me, day and night •, and my meislure 
 is turned into the drought of Rummer. Selah.) 
 
 YEe heard the amplification of his forrow which pierced his 
 bones, next made him caft out fuch cryes and roaring. 
 Thirdly, which continued fo long. Now hee declareth the 
 caufe of all, even the heavie hand of God upon him. 
 
 £ For thine hand is heavie upon me. ] The hand of God is either 
 a comfortable hand, in feeding his Church ; Thou openeft thy 
 hands andthey are fi/led with good things, or powerful! *'* defending Pial * IG 4« i8 ' 
 
 And chafiifing her.- As the hand of a father both feedeth and 
 cha frifeth his child 3 the one in him being as necelfary as the 
 other. 
 Obferve firft that all affli&ions are Gods hand, Shall there Bee p^g^to • 
 
 eviliin the Cttte and the Lord hath not done it • his hand ordaines All affliftions 
 them: Hence Saint Taul faith, That no man (b mid bee moved arc Gods hand. 
 with thefe afflictions, for ye your (elve s know that we are appointed Amos 3,6. 
 
 thereunto. His hand who executes themcaufed lob to fay, The x TheCj.j. 
 Lord hath given, the Lord hath taken , and this made C D avid to iS^iVii'- 
 fay, Safer Shimeitocurfe^ for the Lord hath bid him. And his 
 
 hand 
 
96 
 
 Do Brine, 
 
 Wee liquid 
 Jooke to God 
 when we are 
 fmitten. 
 
 Ifcjr. if. 
 
 Ier. % 5. 
 If J 9 **• 
 
 Stmt/, 
 
 Hofea 6. ! ♦ 
 Exod.8.18. 
 
 A fure ground 
 of patience. 
 
 Ioli 1?. 1 1. 
 Note. 
 
 Do Urine, 
 
 The troubles 
 of the Godly 
 turne to their 
 good* 
 Ifay.jp.i. 
 Cant. 1.6. 
 Pfal. 5 9.9. 
 Ifay.38.if. 
 x.S>am.:>.i$,f 
 i. Sam. 1 5, 
 
 An Exptfition upon Verfc 3, 
 
 hand alfo orders and difpofes them , and tumes them to ftich 
 ends as are fitteft. 
 
 Next, See how *Z>* Wliftcoh up his eyes to God in the midds 
 of his troubles, and acknowledged the hand of God fmiting 
 him, wherein many men faile>who albeit they acknowledge all 
 things that befall them to come by Gods providence : yet when 
 they are touched with fome trouble, thcylooke not to God 
 who chaftifeth them, but to the Secondade meanes and mftru • 
 n.ents that God ufeth for that efte&. trhj [hould j?c be (mitten a- 
 
 ny more ; for jee fall away more a*d more. J ho ft haft J mitten thent* 
 ( fayth leremie ) and they have not lamented. And I fat. The people 
 have not turned to htm who f mote them. Even as if a man, being 
 
 wounded, fometime would accufe his ownc ignorance and 
 flouth, in that he did not efchc w the ftroake, fometime would 
 bite the initrument, dart, or iword that hurt him, when rather 
 lie ihouid fecke remedies to cure his wounds. So rather let us 
 looketoGod who chaftifeth us, then toiecend caufesandin- 
 
 ftrumentS. Let us returne unto the Lord who hath wounded us and 
 "will heale us agatne, T^a^tan^enas fayth, ad te percujfus ad te re- 
 fpictOy and I am fmitten by thee, to thee doe I looke > who hail pierced 
 
 me. Let us not belike the Egyptians that acknowledged the fin- 
 ger of God ; but repented not. See that we de(pife not the judg- 
 ments of God by a beaftly ftupiditie and fenfeiefnefte, or the 
 fliarpnefle oi trouble extort words or impatienae. It is enough 
 that it is m the hand of God who fmites,to whom wee iooke, 
 and from whom we beg mercy. 
 
 Here is a notable ground or patience in affliction, that it is 
 Gods hand under which we ihouid humble our feives, yea, with 
 meekneffe bow under it,it being the hand of our father. Shall I 
 
 not drtnke of the cup that my father hath given me to dnnke > If it 
 
 be a little bitter at the top,the bottome will have a pleafant fare- 
 well. 
 
 Moreover the hand thatfmitcth the Church, is no further 
 ftretched then to her benefit, the Lords han i is not fhortned, 
 that it cannot fave. The fame hand is under her head. This made 
 
 the Saints patient./ "*** dumb & have not opemdmy mouth Jtecaufe 
 thou didfitt. It made He**ki*s to fay^w^ (hould I fay, for het 
 h 4th [aid it to me and hath done it. And SUJt is the Lerdjet hinu 
 doe as feemeth to him good. And Davidjfhe fay J have no atltghtin 
 thee. Loe here am I y let him doe to me as feemeth good in his eyes. 
 
 The 
 
the thirty /wPsalme, Verlc 4. 97 
 
 ' Then if affli&ions be the hand ofGod,as they are indeed; aChron.i*. 
 what neede we run to Phyfitians with *sffa y or Ahaziah, Fba- l * 
 
 raob, Tfjbuchadnezar, Saul, &c. to Bclzcbub, Aftrologians, 
 Witches, Devils, Sec. to fcekc our deliverance , fince wee have 
 the hand which made us,al-fufficicnt to cure us.Let us goe gripe *M** 
 and kiffe that hand which formed us, reformed us, fed us, de- 
 fended us, drew lis from Idolatry and hell it felfe. 
 [fDay W™^^ JThecircumftances of the timc,and the conti- 
 nuance of the fame, fhould put us in remembrance, that if wee 
 ceafe not night and day to offend God, why fhould we not bee 
 patient both day an Jnight,to fuftaine the marines of his difplca- 
 fure, &: juft retributions of our fins ; therefore fhe fhould at leaft 
 have no caufe to be impatient when our trouble lafis longer , m 
 regard we have fpent longer time in fin,withotit thinking: long 
 Yea j'uftly he might have requited us with everlafting plagues m q^ ^ r 
 hell, whom hee fuffereth not but a little with momentaneaJl Much time 
 chaftifements to be afflicted. So David gives us a fingular ex- f pent in fin** 
 ample of fortitude and patience, who could indure thofe of long requires a great 
 time, when wee will fcarcc abide eight dayes tryall without rime of trou- 
 grudging. Job fuffered his pains night and day > for hee faith, j ?■ 
 
 When I /ay my bed [hall comfort me then thou affrighted ft me with Cb/ftiam 
 vifions 3 &c. This threatening was given (onh^bert it is everting injure long 
 wewi/tfay, would to God it were morning, and in the morning ,would trouble, 
 God it were evening, t/i daughter of lfraelwas bowed by the De- n 
 villiS. yeeres. The woman with the bloody ijfue 12. yeeres, /Eneas l^ g ' 7 ' 
 was ficke of the Pa/Jie 2>.yeares y the man curedat the Poole of Bethef- Ads 9 22/ 
 
 da^S. y teres. So we muft not impofe hours and dyets to God, lohn $. ?. 
 for hee knowcth the appointed time of our deliveance, and he Do Strive. 
 will fave us when he pleafeth.The//^/*>^ were in fcgjrpt qoo. ^ he f ( irae ot 
 yeeres, and in 'Babilon 70. yeeres. The ten generall perfections ^. Chwches 
 
 lafted 300.yeeres,even till Conflantines dayes. For if we walk flub- fcnowneto 
 homely againft him Joe will bring [even times more plagues upon us y God 
 
 according to our finnes. And againe God by the continuance o': Ext) d*i%A°. 
 his hand will hold us in continuallexercife of grace, asoihum- L v 6 * 1 ** 
 llitie, faith, patience, prayer, and repentanee •, for as one having / 'ot'lrine. 
 apreciouslewellinhishand, fo long as he watchcth he is care- Continuance 
 full to keepe it, but being afieepe it "may readily fall out or his °^feth t*~ 
 hand. So God holds us waking by contmuall exercife,that we ^d] 
 may keepe the grace which we have gotten The fire is kept in Simil. 
 by often blowing, which goeth out by difcontinuance. 
 
 O \JUj 
 
9 g An Expo fit ton upon Verle 4. 
 
 Dotlrine. C ^Jy ntoyjlure is turned into the drought of Summer. "| Davids 
 
 Body and ' griefe was not onely internall but alfo externall byficknefle, 
 
 foule joyntly for as the body was an inftrument of finne , it worthi- 
 
 ^ U (? lfh? w e [ ^ anc * duefy * s punifhed, and as they were yoake fellowes in 
 
 loww°L finne inning, k * s J"ft with God, that they ftiould be companions in 
 
 forrow.lt is no fmall matter when the body is difeafed, though 
 
 Pro. 18.14. the mind be well eftablifhed, but when both are difquieted, the 
 
 cure is fo much the more hard. The fpirit ofamtnwilifuftainc 
 
 his infirmity (of the body,) hut who can beare the troubled Spirit ? 
 
 So that the Philofophersfuppofedthatmantobehappie, who 
 
 had mem em fanam in corporefano, afounde minde in a found body . 
 
 Then if we be whole, let us give thankes to God and dedicate 
 
 our lives to his fervice ; if we be ficke, crave of him pardon and 
 
 Many king mercie> fcekin? reliefe at his hand, and repenting our finfull 
 
 whole arc moft life. Therefore f thinke that many in their beft health are ficke, 
 
 difeafed. becaufe they abufe their health, and many ficke are whole, who 
 
 turne to God, and from their greateft ficknef Fe feeke medicine 
 
 againit their finne. 
 
 Q Se/ah J2 It is here added , fir ft to ftow what a torment it is 
 rightly to feele the burthen of fin, fothat he leaveth this paufe 
 or groane, as we will doe at things wherewith wee are greatly 
 affe&ed. 
 
 Next it declareth what weight this do&rine hath,and of what 
 uf e it fhould be to rebuke us, who thinke fo little of finne, as we 
 have fcarce in all our dayes at any time mourned for it. 
 
 Verse V. 
 Then I acknowledged my finne unto thee, neither hid I mine iniqui- 
 ty : fori thought, J will confeffe again ft my (elf e, my wickedttejfe 
 unto the Lord, and thou for gaveft the punishment of my fin, Selah. 
 
 Avid hath hitherto propounded the doctrine ofthere- 
 
 miffion of finnes , and brought in his owne example for 
 
 confirmation of the fame. Wee have fpoken already of his 
 
 forro w for his finne, now folio weth his confefllon of the fame 
 
 before God, which is a neceffary part of repentance. 
 
 Do Brine. [Then 1 acknowledged my fin unto thee. 2 Yea have heard the e- 
 
 Confeffion a ^ tc D f j) avid before his confeffion , when the heavie hand of 
 
 T^emaTce Goc * was ll ?° n hirru ^he ^ econd part of his experience is fet 
 © repentance. j owne - ^ WCI [ C} comprehending the feeling of Gods mer- 
 
 cie, the occafion whereof was the confeffion of his finnes, and 
 the end, the remiffion <of the fame. The 
 
 D 
 
the thirty two Psalm e . Verfe 4. 99 
 
 The former hath thefc parts, firft the ti me, then : fecondly , Thc #*»*»■ 
 the ground, I thought or (aid I rvitlcottfefe: thirdly the matter, oflhlsv( - rrc - 
 my fane, iniquity and wickedneffe : fourthly thc manner, firft in 
 refped of God, to thee : fecondly, in refpccT: oHiimfclie : againfl 
 
 mj felf\ 
 
 The latter part, And thou forgavefi the funifiment of my [inn e. 
 Setah, 
 
 This diligence in defcribing his confeflion fo oft. Firft, that he 'Da-Ad over- 
 acknowledged his fin. Secondly, that he would not hide his ini- cameHypocri- 
 quity, but confefle his Apoftafie to the Lord, dcclareth he hath fic - 
 gotten viftorie over all Hypocriiie, and obtained the iiold of 
 uncerity and fimplicitie. God choofeth 
 
 [Then J This circumftance agueth, that firft hec behoved to thc moftHc 
 feele his fin,and the bitter pangs infli&e J upon him becaufe of it . 2^*^ ^° rke 
 For when men are caft downe, then it is a moft fit occafion for SMiit 
 God to workc grace in them, as when men are greatly extenu- 
 ate by fkknelTe , it is a convenient time for a Phy fitian to give 
 medicine. And furely afflictions are neceflane preparations to s * m & 
 grace. For our nature is like fallow ground , which if it be not T,1 ^. urc of the 
 broken up by tentation, it is in vaine to fow feede thereon. To ^ cicncc ln 
 which purpofe , God placed the confeience in mans foule to 
 fhew unto him his wrongs, and to follow him, and apprehend 
 him, yea and fet up a gibbet in his foule, to which it adjudgeth &**&• 
 himfelfe, to the end it may bring himfelfe to fceke pardon and Gen f 
 mercy. As then God brought light out of darkcncfTc in the be- 
 ginning of the world, fo he bringeth the joy of his eleel: out of Simil. 
 forrow. And as by Chnfts death he brought lile to the world, 
 f o he killeth us to make us alive, that we may take heart to us, Stmt ^ 
 
 and fay, *ftcr darkencjfc I {hall fee light, AnS 1 k»ow that this 
 hand that is fo heav'te upon me is under mine head, to bring me light 
 out of this darkeneffe, life out of that which for the frefent feemeth 
 wore bitter then death it felfe, VoEl, 
 
 We fee alfo here an infallible example of the frowardneffc of Vo ^ c nmft re- 
 our owne nature, which cannot be reftrained without extreme ^ ^^ 
 dealing,for David is laid upon the racke and almoft ftrctched a- ^" 
 funder, and disjoynted before hee can be brought to a fincere 
 confeflion, which fhould teach us, that wee fhould enter to an 
 keartie miflike of our felves, and be diipleafcd with our intra&- 
 ablenefTe, which hath moved God to heave us up and caft us 
 downe. againe.For if we would judge our fclves, we would not 
 
 O 2 provoke 
 
 our nature. 
 
io° An Expofithnjtpen Verfc 5. 
 
 provok him to fuch extreamedealing,neither would he not con- 
 dcmne us,but be a comforter in our agonies . Yea "David in this 
 teacheth us to judge wifely of the poore, and thofe who are 
 troubled in then; confcience(for when men are fo affli£ted,they 
 are called mad,Mclancholick,defperate) affuring our felves that 
 Gods deareft children are often rent in peeces.all their tacklings 
 may be burft afunder , their bruifed barjee left to the mercie 
 of 'the winde and waves, and yet come to a comfortable har- 
 bour, and fafely arive at fhoare. 
 
 Moreover thofe wicked fort of people are to bee condemned, 
 who with a Sardinian laughter rejoyce in their fin, andfport 
 themfelves therewith, yea boaft of their mad humours, when 
 God in the meane time is bending his bo we at them. 
 
 [7 acknowledged my finne, neither hid I mine iniquity."] He Llfetfl 
 
 three phrafes to fliew his confeiTIon, I made it knowne, I hid 
 
 it not, and I confeifed it, he in like manner to expreffe his flit hi- 
 
 nefle ufeth three termes, wickednefle, finne, and iniquity, as he 
 
 Davids re- did in the beginning of this Pfalme. And as farre as hee expref- 
 
 pemance pro- ^ et ^ ^ corru p tlon by aggravating it by fuch degrees, fo far hee 
 
 hlsfmne, C l ° cJl0t h ^ ew * orta nis § l ' iete * or it,and his finceritie in repentance, 
 
 not hiding but acknowledging and conferring it, that as the ve- 
 
 nomeoffinneinfe&edhim, fohe labours to cxpellit,&: make 
 
 no conditions of peace to difcover it,to quit himfelfc of it as his 
 
 deadly enemie, with whom he will make no pa&ion, but make 
 
 his complaint to God,that he is wearied of it. 
 
 But this feemeth ftrange that he faith he made his fin known 
 
 How mm to c ^ e ^ orc ^ to whom nothing is unknowne, for he who fore- 
 
 makes iinne kne w we fhould finne, before we were, can hee bee ignorant of 
 
 knowne to our finne when we doe it ? This is fpoken after the manner of 
 
 God. men. So we are bid fhew our necefllties to God, not that he is 
 
 ignorant thereof, but that he may provide for them. And God 
 
 Gen. 18.2 1. j s f^jj t0 come d owne and fee the affaires of man. So God fees mens 
 doin gs 3 with a mo ft acurate andjbarpe eye. But he is faid to know 
 
 the fins which are laid open by us,whcn we confcfle them unto 
 him,that therby we may be the more moved.So Godwilleth not 
 this for his fake, but for our caufe, for this commemoration of 
 our finnes (harpeneth our prayers 3 St makethus more ready to 
 prayer, by pur confeffion, we fhew no n^w thing to God^ but 
 
 knowledge of wc te ^ l " ewee know, that whereof we were ignorant before. 
 
 fmproccedeth. A manlearneth a great leffon a if hee learne to know his owne 
 
 finnes. 
 
the thirty two P s a l m e. Vcrfc 5. 101 
 
 finncs. 1 know mine iniquity (faith *David.) This knowledge 
 commcth by the law ^ therefore we had needc to have the law 
 ever before our eves; as a niirrour in which if wee looke, it will 
 perfectly let us fee all that we have done. The great mifery 
 which lycth upon this world,is,that they know not their finnCj 
 and therefore they cannot acknowledge it, wherefore let us beg 
 of our gracious God that we may in mcrcv fee our fin, 3c con- 
 felling it may finde grace after our acknowledgment thereof. 
 
 \_Imade fyowne 2 He addeth another degree of his true repen- 
 tance, it was without hypocniie, for he hid it not, nor ufed any 
 fubtcrfuges, colours, excufes , extenuations, denyals , or other * 
 fhifts, which the Devill teachcth men to ufe to prejudice them 
 of mercy, he quiteth himfelfe of all thefc; And this is the fecond a fecond prc- 
 preparation to grace , when men not onely come to a fight and paration to 
 acknowledgment of" their fmn.es, but with all growe to a refo- £ race * 
 lution that they will be content to deale with God fo finccrelie, 
 that they will not hide their finneany more, but they will bee 
 the greateft cenfurers of themfelvcs. 
 
 Concerning the hiding and covering of fins, I fpake in the be- Note. 
 ginning of thePfalm, wherunto let this be added,that while we 
 hide our finnes we cannot deale truely with God. 
 
 For i tbo#ght 3 or/aid y ptirpoJed andrefolvedto confejfe heartily my 
 
 finne. The fame phrafe the forlorne Sonne ufed :Heefaid,/ 
 
 wiH rife and goe home to my lather, which Chi'if Han refollltion IS T>oBrine, 
 
 neceffarie to repentance , for otherwife men at ftarts and brads AChhftian 
 now and then to repent, and have feeling of fin and confcfTe,as rc *° Il,tlon nc ~ 
 Pharoah, Saul, Cain y &c. mdurcth not, becaufe it is not accom- pe^^cc. ^' 
 panicd with refolution. Therefore let us have meditations of Luk.i y.18 
 our finncs, and refolutions to amend our lives, for all the reft as E*od 9.17 
 lightcnings will flie away as foone as they come ; A wife man x Sam - * *' 2 * 
 doth his bufinelle advifedly , but a foole bableth forth what hee p r e Q n * 4 ^ 
 kno weth not . Therefore Salomon faid and refoived, The Sacn- ro * l ^ 
 
 pee ef fooles u abomination to the Lord. Then ( I pray yoil ) bee 
 
 wife and refolve to doe well. 
 
 ~_Iwi/leonfejje againff my felfe my wickednejfe unto the Lord^ScC 
 
 now how he is not afhamed to confeffe his fin , and breake out 
 in an open Proclamation of the fame. For his knowledge of fin 
 banifhed his Hypocrifie that jiee would'not hide it, and the lafl 
 point of his refolution is to confefle it to God and the Prophet 
 2^athan % By this yee may clearly perceive the degrees by which 
 
 O 3. God 
 
102 \~s4n Exfofitien ufm Verfe 5. 
 
 The dc^ecs ^ oc * wo): ^ c ^ 1 § race in a Chriffiadbas by the contrary the Devil! 
 by Yvhtc g h C God wotketh rnduratbninlinne. Forfirft, thcDevill blinds man 
 workcth grace, that he (hould not fee iois feme, next hee teacheth him to cover 
 and the DiveJi his finne, and finally never to confeile his finne. But God by the 
 induration m contrary, bringeth a man to the light or finne, to a difcovering 
 ^ nCf 7 ' of finne 3 and laft to a free confeilion of the fame. 
 
 True r?pen- T^ Conieffion of fin is an unrained profeflion to leave it off. 
 tance is volun- * c ls not extorted as the conieflion of C atne who being punifhed* 
 
 tary. With the fury of confcience, faid, his burthen was greater then he 
 
 Gen.4.1 ?. was able to beare , neither of ludas , who alfo confeffed he had 
 
 Mat, 27 4, flaine the innocent blood; neither through extremitieof paine 
 
 u g **' 7 with <tAdontbe^\ prof effing hee was juftlyrecompenced with 
 
 that meafure, wherewith he had met others Jeventy ki*gs were 
 
 under my table jheir thumbs & toes cut of t as I have done ', the Lord 
 
 hath done to me. Neither With the ?{inivites,£o£ feare of the pre- 
 
 Ionah $.8 & nc judgement at the word of /<w*/,neither with Ac hah for the 
 
 fame caufe. But Davids confeilion commeth from an unfained 
 
 j Kings 21.27 remorfeand griefe for his finnes. and confidence in Godsmer- 
 
 aes, as being truely moved, and having a fenfe and feeling of 
 
 Pro, 28.13 his owne mifery . A man who hides his finne (as yee heard before) 
 
 [hall not profper, wherefore let our confeffion be fimple , and as 
 
 we were not afhamed to finne,Iet us not be afhamed to confefTe 
 
 Davids con- our finne. If we come before an earthly Tribunail and coniefie, 
 
 fe jp™°/ firinc wecondemneourfelves,but before the heaveniy tribunail our 
 
 "J<kd " Pr °" confeffion procureth our abfolution. 
 
 [_VntetheLord.~] Againftthee have I finned, therefore to 
 For what can- C [ 1CC onely I confefle, and indeede great reafon have wee fo to 
 mU Vei ^°n/ir oe " F° r God onely knowes all our finnes. Secondly , hee is 
 on to God.' ! " o ne ty able to pardon them. Laftly, he is a f ecret confeffor , he 
 w r ill not divulge our confeffions,or fend word of them to the 
 Pope, or reveale them to our difgrace, 10 the world. 
 chyfofl . in J t j s g rcat reafon we fhould confeffe our fin before God, and 
 ? M*°- beforemenaifo,ifwehavepubiiquelyoffended. I fay not con- 
 
 felfe to thy fellow fervant who may reproach thee , hut to Cjod who 
 
 may heale thee. This auricular confeffion was not knowne in 
 
 , . T>avidstime. 
 
 Objection. g ut jy j ie not con f e (f e himfelfe to T^athan > 
 
 Anfwcr. It is to be undcrftood, that God revealed itfirflt® T^athan 
 
 aSam. 12.7 extraordinarily, and he told David thereof firft, Thou art the 
 
 ***» : fo that David finding his fin was revealed, why Ihould he 
 
 have 
 
the thirty two Pjalme, Verfe 5 g 103 
 
 have ftrivenagainfi: God by concealing it? But when God ob- 
 
 fcureth oiir finncs from the world, why fhould wee round them 
 
 in the care of any Popifh Prieft, who not only hath no warrant 
 
 of God for his calling, but maketh his advantage of our confef- Againftauri- 
 
 fion, and by it doth provoke us to more finnes , as experience cl »* eonfcfll- 
 
 hath taught us *, as alio doth rcveale them to his Generally and on - 
 
 lie to the Pope, againft their owne oath of fecrccic. See tiwee 
 
 be wife , when we have our God to contciTe us, wee make our 
 
 felves a prey to Sathan, and dcteft our nakedneile to fuch who 
 
 cannot only not cover us jbut doe difcoverour tollies and fecrcts 
 
 to fuch who may make us more fhamcfull, and that is the jufl 
 
 judgement of God on fuch as thus doe , who by fo doing m- 
 
 tanglcthcmfelves, and advance the kingdome of Antichrift: 
 
 loeherc £>^W faith, be will confeffe bis finite unto god, hec hath \y\ we are 
 
 great reafon fo to doe , as alfo we have to doe the like, becaufe confeflj our 
 God is the partic offended , and none can forgive us our iinncs fi fines to Go<f # 
 
 but he oncly. Who is like our CJod y that paffeth by the pnnes of bis Mic.7.18. 
 
 people 9 What reafon have we to confeffe a debt to him , to 
 whom wee are addebted in nothing ? The Iewcs who were M 
 blinde in many things, yet they faid ; God only could for give fins. ^ *~ 7 ' 
 
 Jf we confeffe our finnes, he is faithfully who will forgive us . And ilohm.9. 
 
 feeing confe/Tion is a part of divine worihip , which the Lord Conf>c/rion a 
 will not communicate to any creature : wee were tray tors to worftf G ° ds 
 God, to confeffe our felves to any but him, becaufe in fo doing, ec! 4 ?' 8 
 wee derogate fo much from his glory , and fubftraft from 
 his honour fo much as wee give to any other. Confeffe your 
 finnes therefore to the Lord your God, and ufe daily con- 
 feffion, as ye finned daily. Let no finne paffe the fecrcteff 
 cogitation of your hearts , without a fecret confeffion of 
 your heart, and (as I have faid ) if ye become offeniive to 
 the Gofpel publiquely , and God hath revealed that finne, 
 repent" it publiquely , and honour God as much by your 
 publique repentance, as ye have difhonored him by your pub- 
 lique fin : Vpon fuch a publique repentance, was the mceftuous 
 man received in againe, it isfufficientthat the fame man was rcbu- z ' 
 
 ked of many : And in the Atls, it is recorded of the beleevcrs of 
 
 Ephefus 5 they came and confeffed their worsts before the multitude. A ^ % l 9 l 8 - 
 
 As for private confeffion, I thinke it alfo expedient, (but not rT te c ? n ~ 
 
 aS th u Vo T^ auricuhr ) f or ° m ^"ncs man doth to man(as of- £ Sa * 
 ten they fallout ) wee ought toconfeffe our fault to the partic made. 
 
 offended 
 
1 04 An Expofitfan upon Verfe 5 . 
 
 L . offended, yea, crave of him pardon, fo to be reconciled to him. 
 
 c J 74 ' As we are commanded, If thy brother trefpaffe againft thee [even 
 times in a day, and [even times in * day turne againe unto thee, faying" 
 it repent eth me ,thou (halt forgive htm. And God f?nds \Abime- 
 
 Gen.20.7. lech to Abrahams be reconciled, for detaining of his wife,th\t 
 lob 41.8. he might obtarne the benefit oi his prayers. And lobs friends to 
 Job, to confeile their fault. As alfo , m privately wee may goe to 
 lob).i 6. the Minifter, and declare our griefc. Confejfe one to another, 
 Weurgenoconfeflion, nokher yet of all things, neither at fet 
 times, as at Eafter, but on all occafions ; let them powre forth 
 their heart in anv Chriftians bofome, for their owne eafe. 
 Dotlrine. £ Again ft my jelfe. ~\ This declareth unto us , that whofoevet 
 in confeffing vviii truely confe lie his finne, muiT: be his owne greateft enemy, 
 our finnes wee <j Davit fhamed himfelfe to all polferitie, that Gods grace 
 011" ftiveC mi g nt be knowne ; for k is the naaire ot true corneAion, to ag- 
 gravate our f lanes , and call: downe ourfelves. The Prophet 
 1 Tim.i . 1 5 . calleth himfelfe a Bead before God.S. Paul accufed himfelte of 
 
 lob 42.5. blafphemie; labhorre my[elf,xndr,epent in dtift and */^.r,faith lob. 
 1 Tim 1 " 14 V nt0 Hs ^pf erta ^ net ^ openjbame, faith David, &c.S. Paul, taking a 
 View of his finnes, calleth himfelfe the greateft of all [inner s^ 
 Luke 18.13. Godbemercifullto me * (inner, hith the Pub (tcan % Thistryingof 
 1 Cor. 7 1 our fclves, is called rf judging ; for, if we would judge our [elves, 
 
 t> UZfcVC 1-b- ^ e P° ou ^ not be condemned with the world. 
 
 ofia.z- ' *• Arai g ne - In the courfe of judgement, there is araignement , and this is 
 V merit. when we fummon ourfelves before the barre of Gods judge - 
 
 2. Examinati- ment - Examination by the Atturncy, fifting narrowly the 
 on. points of our inditcment; So our conscience accufeth us of all 
 
 Pfal.?0 2. our fins, and layeth them in order before us. Conviction, when 
 3 • Conviction, we are f orcec i to f ay w j t h the penitent theefe, we are juftly here. 
 
 I'likeT^ 00 ' ^- a %> Execution, and holy revenge , whereby a Chriftian cha- 
 zCor.7.tl'. ftifech his body, and abandoned! his aftedions, mortifying and 
 
 fubduing the corruptions of his owne nature. 
 
 Plutarch. Tlutarch, writing of Antalcides,md Ly[ander, faith that when 
 
 they were initiate, they were commanded to confeiTe their 
 faults -, and if any had beene found culpable,they were to goe a- 
 bout the Altar, and fing their owne difpraife. 
 Man himfelfe jf ev eiy man would accufe himfelfe for fuch dangers as be- 
 isthecaufeef f^jj t h e m , they would neither blame God, albeit hee bee the 
 fhat £*Lh author and diredcr of all, nor the Devill, who onely is the in- 
 1 hi* i f niment, nor the ftarres, who have no power •, nor chance,nor 
 
 fortune, 
 
 
the thirty ^Psalme, Verfe 5. 105 
 
 fortune, which are not, (all being guided by a Providence,) nor 
 the lnfirmitieofthe flefh,&: contention of the body , nor coun- 
 fell,nor example of other men. Thefe fliifts we have learned fro 
 Adam and Evah ; oncly let us blame our felves the caufe of all. 
 
 [_ My wickedftejfe.2 He made mention in the beginning of this 
 rPfalme^ ofhisfinnes, wickedneffe, and iniquities asalfohce b^c^ated. 
 doth in many other Pfalmes, teaching us hereby, to aggravate, 
 not extenuate our finne : for grace worketh alike againft all fin. 
 Hee who hath grace to conleiie one finne aright, by the fame 2{o te, 
 grace confefieth all. So that it cannot be true repentance, when 
 we repent of one, and leave the reft unrepented of , as did the ]^{£ nt ° r * 
 Ifraelites in their convcrflon ; Pray for thy fervants { faid they to 
 Samuel) that we die not, for we have finned in asking of a King', be- i Sam 11.19* 
 
 fides all other finnes, But a finccrc heart feckes no flatting holes,or 
 iubterfuges, but deales trueiy betwixt God and it felfe,yea,gracc 
 is at warre with all finne, efpecially. with that which is neareft 
 and dearefl to man,&: will not fpare to difgrace it by all meanes; 
 fo that difcovering the loathfomenelTe thereof, it maketh man 
 
 Willing toconfefleit. Ezra faith, I am confounded, anda^amed Ezra 9. 6. 
 
 to lift up mine eyes. Thoti [halt remember thy waies, and bee afha- 
 
 med^&c. They were pricked in their he arts when they heard it, God &1^ ' ' 
 
 will have his children like himfelfe, that as he efteemeth of fin, * 7 * 
 and as it is moil odious to him, fo wee mull: account it odious 
 and abominable, yea we can never hate and abhorreit over- 
 much. Yea, further, when he maketh us to aggravate our fin, 
 he maketh us fo much the more, to have an earneft defireof 
 mercy , that when we have feene finne in an ugly vifage, wee 
 may the more gladly fee God as it were fmiling upon us, 
 with a merry countenance, whereby we may the more glonfie 
 him, and accept of his mercy, yea, themoreweconfefle our 
 debts to God, and in humility crave forgivenefle thereof, the 
 more he pittieth us •, and the more wee confefle our bafeneiTe, 
 the more wee magnifie the goodnefle of God, pardoning the 
 fame. 
 
 The Lord will have us to confeffe our finnes , that being 
 hewed from them,and they from us, we may be more fit ftones ^ . y 
 for his building. And as the Carpenter taketh awaychippes 
 from the tree to make up a goodly workemanfhip ; fo will God 
 have our fuperfluous excrements cut off, to make us glorious 
 ornaments for the manifeftation oi his o wne glory . 
 
 P I This 
 
ic6 An Exfojition upon Verfe 5 
 
 Againft merits This humble and penitent Confetti on of finncs, notonely 
 a aaon peiCrr °* condem neth that divellifli doftnne of merits, 3c fupererrogati- 
 
 Mat? 18.27 on > or lupcrairogance, when as the C^taiier is fajd to forgive all 
 
 Agai nft A-' f ^ € debt. But alfo convinccth fiich Atheifts of our age, who can 
 theifts, wellinp'oile, and generall termes, fay, God forgive us, wee 
 
 are all finners , an J others who make a fport of finne , and 
 others, who will derend and patronize their (in, excufingthe 
 fame, and faying •, I am not alone, I love not to be fingular, 
 it is thefulhion ol the world' to whore and fweare , and bee 
 drunke, I hope God is not fo ftrait laced as you are. Yea may 
 have anfwered to my felfc, You (hall not anfwer for our finnes: 
 although I fhould have beene partaker of them, if I had notre- 
 Gcn. 19. 9. proved them. They fay to the Minifters, as the Sodomites faid 
 
 Num. 16 <. to Lot ' ^*h thou judge and rule i or as (forah and his COnfcde- 
 
 Pfal . 2 . $ . " rates faid to Mofes and Aaron • Te take too much upon joh ; or as 
 
 thofe in the fecond Pfalme \ Let us breaks their bonds in. 
 
 Dottrine. f Hnder . M \ 
 
 Repentance & [ And thouforgaveft the pum foment of my finne J In the former 
 
 remitfion meet part, in few words Davids true repentance is lively expreffed : 
 together. ^ow in this part is fetdowne the rcmilTion of his finnes, and 
 
 both are clofed in one verfe, to let us lee, that the one is not fo 
 2Sam.r1.1j. foonedone, but the other enfueth thereupon fDavid faith-, / 
 
 ^v^*W,and^4/^*fiibjoyncsprefently, and thj finnes are 
 
 forgiven thee. 
 
 §0 this may encourage penitent finners , that God will not 
 fufpend or delay time with them, but will prefently , what time 
 
 foever d [inner repenteth him of his fin , put away his fin* out of his re- 
 
 Luke if 22. wnbrance. Forgivcneife meetcs repentance in the face, as the 
 Ob\ettion. ' father of the forlorne Sonne met him, and kifled him . 
 
 But how can confeflion be found, before finne bee pardoned \ 
 it feemeth rather that Confeflion Itould follow the remiilion 
 
 Jlnfwtr* of finne. 
 
 It is anfwered that all Gods gifts are given at once, for in the 
 firit a£fc of grace,there is a change of the whole foule ; for faith, 
 repentance, love to God and men, are given at once, but in re- 
 
 Simil. ft^ft to us, and our apprehenfion, or application, one grace go- 
 
 eth before another : tor as the Thunder-clap and the Light- 
 ning are both at one time, but we fee the one before wee heare 
 the other, becaufe our light is more apprehenfive then our hea- 
 ring ; So thefe graces, are all wrought together by God, yet in 
 
 regard 
 
the thirty two Psalm e . Verfe 6. 107 
 
 regard ofus, and our fcnfe, pardon commcth after Confeflion, 
 albeit, God in the beginning of our convcrfion , gives us the «. y 
 grace, whereof wee have not the prefent feeling : as a child in 
 the mothers wombe live:; and mooves, yet knowethnotof his 
 lire and motion -, So Gods children fcarfe can acknowledge that 
 which is within them. 
 
 The Lord forgave not onely his finnc, but the iniquity of his n an x 2#x# 
 finne, (as we [^yjerrapfslveris, or c<znum luti , the duft of the 
 earth 3 or dirt of clay. ) whereby hee would teach us, that albeit, ^jte. 
 we be altogether finiiill, yet are not we to difpaire, God being 
 exceeding mercifull, great is our finne ( I grant ) but his mercy Pfal.103.11. 
 
 IS faiTe greater,^ farre as the heaven is above the earth. 
 
 Next, fee that God onely pardoneth penitent finners. If 
 Chrifls blood were futficicnt for all forts of finners, whatfoever 
 they doe, what neede repentance, faith, the love andfearcof 
 God, Sec. Wee cannot have thefe without their conditions-, How faith 
 for as one faith, fides jttftificat correlative , Wee muft merit (jodby juftifieth. 
 faith and repentance ; So Augnfline, he that made thee without thee, ^"ZPft' 
 doth not fave thee without thee. But Chrift died for all, a 11 there- Obiettion. 
 fore muft be faved ? ft is anfwered, Chrifts deathhad beene R e r / t 
 able (as Leo faith) to fave infinite worlds, but we fpeake of the Mat.26.28. 
 cffecfuall fhedding of his blood, which wasfhedfor many (not for 
 all ) for theremiffion $f finne s. 
 
 Verse. VI. 
 
 Therefore fhall every one that is godly , make his prayer unto thee 
 tna time^when thou may eft be found : furely in the flood of great 
 waters they fhall not come neere him, 
 
 HAving taught that the happineffe of man, coniifteth in the DoEtrine. 
 remiffion of finnes : now he fheweth, who fhall rcape the The godly 
 benefit of the fame. So this gift of God is not reftraind onely to flu N rda P c the 
 David, but to all the godly, as a cleare light fhming abroad bc "5. ficof /!~ 
 for the utility of the whole Church . miiTlon ° ms ' 
 
 Hereby wee maylearne for what end God doth beftow his We receive 
 gifts upon us, to wit, that we may reach forth the fruit thereof |i fts from 
 to others. So the Apoftlc faith, he foundmercy, that he might be ^^^P 1 
 An example to others* 1 Tim 1 16 
 
 As alio wee fliould looke to the examples going before us. 
 
 P 2 Asks 
 
i 8 An Exp fit l on up$n Verfc 5. 
 
 sAske the former ages ( faith lob) for our dayes upon earth are as 
 
 lob 8.9 afladdow : and be not Idolaters > as fome of them were : faith the 
 
 1 Cor. 1 o. 7 . Apoffle7W# 
 
 Simil C Therefore : ] "David being kindled, doth kindle others. 
 
 It is not poflible, that a cold coale can give light, but once kmd- 
 led,it will give both light and heate •, He that doth not cdifie his 
 
 POl.40.10. owne heart,will be the more unable to edifie others. Paul fayes, 
 
 a Cor 1. 14 jj? e leeved , therefore 1 '/pake. David becommeth an example to 
 others,of Gods mercy .neither yet doe we lacke examples, both 
 of his mercy and juftice. But here we faile,we cannot ufe thefe 
 examples, ncicher make profit by them. 
 
 Objetlion. There arifeth here a queftion, iince David was an holy expe- 
 rimented Doftour, taking upon him to teach others, muft they 
 be all like "David, that is, holy , and tniely religious, who are a- 
 ble to teach others \ 
 
 sAnfaer. I anfwer : Doe yee not thinke , that Balaa ms prophecies 
 
 wrought good to the Church > May not a man with a leprous 
 
 Simil. hand low good feed, which will fru£hfie ? May not a talie Ste- 
 
 ward give good bread to the children > ludas taught and 
 
 i Sam. 1 0.7 w rought miracles : And was not Saul among the^Piophets i The 
 
 Phil.i.x 5.18 Apoftle Taul, feeing many preach h. dyva$> not purely, but of 
 
 1 Cor.9 , 27. envie, and pride, faith, 1 rejoyce Chrift is Preached any manner of 
 
 way. Gaudet in re non in mouo ; hee rejoyceth at the matter not 
 the manner , faith one of the Fathers. And why was Paulfo 
 
 careiull ; Left while he preached falvation to others , heeflottldbeea 
 
 "Reprobate himfelfe; if a man might not mifcarrie himfclfe prea- 
 ching falvation to others. The worke, that the Hypocriticall 
 Preacher doth, fhallnot profperto himfelie,but I know norea- 
 
 Simil. ^ on > why it may not profper to others,as I have fhowne you by 
 
 the preceding llmilitudes . Let none refufe the kings almes, be- 
 
 1 King, x 6.6 caufe they get it from his Amner. EUas refufed not his meate, 
 
 although a Raven brought it, fo if thou finde it to bee Gods 
 
 21jte. W ord, rejed it not becaufe of the bringer thereof. This <5.verfe 
 
 hath two parts. Firft , the mcanes which godly men will ufe 
 
 to bring them in Gods favour , they will pray unto htm in a time 
 
 when hee may bee found. Secondly, the effe£t of their Prayer : 
 
 Surely in the floude of great waters they [hallnot come were hitru. 
 
 In the former, alter the inference {therefore) is noted the 
 perfon praying, every godly man ; next, to whom hec prayes , to 
 thee , thirdly, the time, "when thou may ft be found. In this infe- 
 rence 
 
the thirty /^Psal m b. Vcrfe 5. 109 
 
 rencc {Therefore) 'David gives us to underftand chat this workc 'Dottrine. 
 ofGodsmercieintheremiffionof his fins (hall not die in him- ^,™^ 
 felfcbuc (hall furvive for ever ,and retrcfti the godly ot all ages. to all Go ^ s 
 
 Things which are revealed, belong to us and our children. children. 
 
 £ Ever j one that is godly. ] Here is the perfon who muft pray, Dcut. 29. z 9 
 the godly, and every one of them. 
 
 The word ( Chapd ) iigniiicth two things ; Firft, a gracious T m 
 
 man who hath received favour from God. Secondly, one who Ifa, 7.6 
 (hewcth mercy ,or a meeke man,a mercifull man.From whence 2 
 
 obfervc; That onely he that hath grace can pray for grace. The He that hath 
 
 facrifice of the wicked is an abomination to the Lord. The Lord had g race can p ra y 
 resfell; to the ofering of jibeli, but not to Caines offering. He faith p^^g, 
 
 ofthemenof Iudah, and the inhabitants of leru/atenu , that Gen. 4 , 4 * 
 
 though they cry unto him , hee will not h ear e tbem-> y &c. Onely Ier.ii, 11 
 
 thofe can pray rightly , who have the Spirit to cry ssfbba, Rom g f 
 father , which no reprobate hath , but onely the godly. GWioh.9.31 
 
 heareth not /inner s : but if any man be a worfbtpper of God 3 and doth 
 
 his will t him heareth he. He hath no promife to be heard, there- 
 fore his prayer turnethlinto (inne, and god will cafi backethe Pro, 28.9 
 dung of his facrifice upon his face: neither hath he faith to beleeve, 
 and whatfoever is without fait his (inne > then the wicked are in a K.om. 14,15 
 
 miferable eftate, who in all their life cannot ^xzy y they call not on pf a j #I4i4 
 
 the Lord, 
 
 From the fecond, that prayer is in vaine, which doth not 
 proceede from a meeke and humble heart in refpeft of our 
 felves, and mercy towards others, and therefore m the prayer 
 which is prefcribed to us by our Lord, wee proteft that wee are 
 free from all hatred, and doe heartilie forgive fuch as offend us. hav° pardon of 
 Which I wifti to God we remembred, fo often as we pray *, for Godjet'them 
 we have daylie contentions^ ftrife •, which no doubt^intcrrupt forgive others. 
 our prayers. With what mouth can yee proteft to God , yee 
 have pardoned others , when the hatred which yee have lock- 
 ed up in your heart, accufeth you of a manif eft lie before God ? 
 Thou wouldeft have thy (innes to bee pardoned , which thou 
 committed againft the eternalland omnipotent God, and thou 
 wilt not pardon the (innes which are done againft thee, by a 
 worme, duft, and afhes. Then this is the way to right prayer, 
 that thou be bountifull, meeke, and mercifull. The Scriptures Mat. 10.16 
 call Gods children Dove s , then they mult beefarre from the 
 cmeltieof the Hauke. 
 
 P 3 [ Shall 
 
i I o K^itt Exfofitien uf$n Verfe 9 . 
 
 £ Shall pray. ] This is the office and part of godly and meeke 
 Prayer profit*- men, '* />™;, for prayer hath' great f mite, and is profitable both 
 bk for all to purchafe things prefent, Sc to come, if any man be preffed by 
 things. adverfitie,in any perill,or danger, fcknefTe,hunger,or be urged 
 
 by any calamity, what fball he doe > Pray. If thememorieof 
 iam.5.15, ms f ormcr {\ nnQS fting his confeience, if he be terrified with the 
 
 Chryf. dc ora- ^ care °* ^ anc ^ ^emall death, Let him fray ; for this is the on- 
 
 none Jib, 1. ly hope and refugeofaChriftian. Yea (as ChryToftomt faith ) 
 
 it is the life ofthefoulc, and the fottle weald die without it. What 
 
 f X ^ l4U ' can ^ff n §ht us jif we take our felves to the hold of prayer ? This 
 Exodi*°ii divided the red Sea, caft downe lertcho, overthrew Amdek^ y 
 
 1 King 7.1.' clofed and opened the heavens. By this lehofaphat overcame 
 
 2 Chron.20 5. Moab Sc Ammon, Afa the Ethiopians y Ez,echias the Ajfyrians^&c, 
 
 2 chron 1 4 . Let us therefore runne to this weapon in all our troubles. 
 Pra er d ! edfti P ra y er 1S f° ncceffary, that it is required of every age, young, 
 to all? "^ " or °^ °f every fexe, men or women, of every calling, Princes, 
 Paftors, and people, fo that who ever lacke this, are not godly; 
 and by this a manifeft difference is made betwixt the godly, 
 and ungodly. Let each man try himfelfe of what Spirit hee is, 
 and crave the fpirit of prayer. 
 
 \frno thee Q Now he ietteth downe the perfon to whom he 
 fhould pray, to god 5 and is it not very convenient that the god- 
 ... ly in their trouble fhould ran to God? from whom, as they 
 
 neccflaryco' be h ave their name, fo they have all good things; if wee would 
 m him to f ee ke helpe at any, we mufl affuredly know that he doth know 
 whom wee our danger, that he will hearc us, that he favoureth us, that hec 
 pray. w jj] helpe us, that he will deliver us, that he will continue con- 
 
 usant to helpe us 3 and if any of thefe lacke,our fute is in vaine,and 
 to no pwrpof e.There is no creature in heaven or earth,to whom 
 all thefe can be attributed, but only to God. For Images and I- 
 dols, have no more fenfe, then Haal had, when his Prieftscal- 
 1 King. 18.26. J ec J ; o Baal hear e hs : of whom (to deride them) Eliah faid, he 
 God fees our - s in a j 0Hrne y or jleeping. But our God fees all our tiibulations,and 
 ^tifulleyes, forefees them, and fees them withpittie, asaparent beholdeth 
 Luke 10, $ j, the miferie of his childe, not with common eyes,as a fpc&ator 
 ofacomedie, but with mournefull eyes, as the Samaritanbz- 
 held the wounded lew ; for he that made the eye, can hee not 
 
 fee ? and qui totuseft vifns, he who if altogether fight, can hee not 
 
 perceive ? This is a great comfort to the patient, that hee hath 
 
 God looking on him with the eye of companion. 
 
 And 
 
the thirty ^oPsalme. Vcrfc 6. 1 1 1 
 
 And as he fecth, fo hce hcarcth our groaning with both his 
 
 Cares. Though Abraham be ignorant of us, and Ifrael knot* us not, Tfa 61.16. 
 yet thouO Lord art onr father and our redeemer. Though my father ( 
 
 our groamngs. 
 
 and my mother would forgetme, yet the Lord will gather me up. And pf i ] b i7 . IO 
 jf Abraham did not fee die milCHCS of the Ifrat/ites 3 \vho fprang 
 
 out of his loynes ; (hall we fuppofe that the Saints departed fee TKcSaiow 
 our particular Croffcs. or forrowes, or tentations, who when departed hcare 
 they were alive could not fee them , but fo farre as they were not - 
 cxpreft unto him. How much Idle nbw can they fee our crof- 
 fcs ; except as the Papiits fooliflily fay, in the GlaiTe of the Tri- 
 nities which were as much as to make the Triniue a myrrour to The Saints 
 their foules, to occupie them in the earthly forrowes 01 his ocq ?Jjf d J!^ 
 Saints, who are fo well occupied in the celcttiall praifcs of his pra> mg 
 Majelty; and albeit they be lying under the altar , deliring the 
 accomplishment of the body of Chrift, yet they are put to no 
 bufincircinrcfpeftofus, that the Trinity fully can doe them- 
 fclvcs, to whom belongeth the worke or our falvation. 
 
 Many both fee, heare, and pittie our mifenes, albeit they are God able to 
 not able to fuccour, or fupplie 11s, Here then is our comfort, heipeus. 
 that we have an omnipotent God, to whom wee come, who 
 
 quicquidvoluit fecit jhath } and is able to doe whatfoever he mil : and x * * 
 
 if we have his heart to love us, we need not to doubt of his hand 
 to helpe us, as a fubje£t, on whom a Potent king caiteth his af- 
 fedion,andwhomhelovcthintirely, needs not to doubt of 
 his liberaiitie and protection. 
 
 And finally , albeit that any mortall man both faw and knew, Gods favour is 
 and favoured us , and had power to accompiifh our fuites, yet confl.mt. 
 what furctie have we of the continuance of his favour, or vet of 
 
 his life? Therefore filth 'David, Trufi not in worldly Princes, pf a j ^ 
 
 whofe breath is in their mfl riles. But our God is conftant, eter- 
 nal!, immutable , and as he abideth for ever, fo doth his love 
 continue without any fhaddow of change. 
 
 Here I might very pertinently convince the Doftnne of the Againft the 
 Papifts, who feeke to God by other interceiTors then Chrift. Popiihimcr* 
 Bur feeing that worthy Englifti man Mafter Taylor Jiath hand- ^ efl]on °* 
 led that fubje£t very well, and I ufe not to runne out ip my Ser- s * 
 mons into any controverfall place againft the enemies, (except 
 ihortly to point at them as the text aftbrdeth occafion ) nor yet 
 do&rinall , except in briefc, feeing onely I purpofe to interpret 
 the text of the Pftlmt, as it lyeth •, therefore I ret erre fuch who 
 
 defire 
 
H2 jin Exp option upon Verfe $. 
 
 dcfire to be fatisfied touching this controverfie, to the faid re- 
 verend fathers coromentane on this Pfalme, who hath handled 
 it well, and to all your contenunents will fatisfie you, as alio my 
 < brother Mifter Tttricke Simpfons treatlfe of Invocation of Saints 
 written m his Centuries. 
 
 The time of L lna time wl °en t}ooH ™*ieft bee fount. ] This is the fourth, 
 
 payer. and laft point of the godly mans phrafe,the time, when he fhall 
 
 pray. This phrafe, implieth three things; Firft, that prayer is a 
 fee-king or God. Secondiy, that there is a time, wherein God 
 will not be found. And laftly, that there is a time wherein the 
 godly fhali findehim. 
 Dottrine. Seek* the Lord while he may be found 3 call upon him while hee is 
 
 That prayer is neere : 1/a. 55. 6. 1 fought the Lord fay thT> avid, and Iehofaphat 
 
 a feckmg of fought the Lord by prayer. So it is neceffary we fhould feeke God 
 Pfal 244 k y Prayer, that we may finde him, feeke and yee [hall finde. That 
 aChron.io.j yee may finde him • Firft , feeke him in his owne houfe, there 
 Math.7.7 Simeon found him. The Church found him amongftthe tents 
 Luke 2 27 of the fhepheards,in his Garden amongft the beds of the Spices, 
 Wher 6 G d c * s> m t ^ ie a ^ cm ^^ e °f c ^ e Saints, where graces grow up as 
 tubTfoima^ fweete Spices. Next, feeke him in his word, and by Prayer; 
 his Temple, for there he is to be found. 
 
 His word. Thirdly, in finceritie of Spirit, praying in thejpirit. Yet fhall 
 
 Ephe.6. 1 8 feeke me and find mebecaufeye fought me wit hall your heart • Sctkc 
 By prayer. ^ j m ^fo [ n f ea fon, timely ; Earely in the morning, fay th T>avid y 
 pfallj.l W 'M I feeke thee ; that is every morning, the beginning of my 
 
 worke fhall be to praife thee. 
 God is to be Fourthly, feeke him for himfeife,not as the /*»*.r,who fought 
 fought for him for their belly. Then we feeke him for himfelfe, when we 
 hi mfelfe. feeke his gloiie in every thing, although to our own fliame and 
 lohn 6. 26 difcommodity . 
 
 Then feeing the Lord may be found , it were good for us to 
 
 feeke him, as I faid before : and fpecially in his Temple, where 
 
 he may be tbund, and not in time of his fervice to frequent Ale- 
 
 houfes , or paf times upon the Sabboth day , or Merchandifey 
 
 pretending they can ferve God on horfebacke , as well as in the 
 
 Church. 
 
 Marke exam- I will not be aftiamed to borrow fome remarkable examples 
 
 pies of abufing from that learned and godly Paftor Matter Taylor. A certaine 
 
 the Sabboth. mzny f or hunting on the Sabboth day, had a Child borne with 
 
 the head of a Dogge,that feeing he preferred his Dogges before 
 
 the 
 
the thirty /^ Psalme; Verfe 6. 113 
 
 the ferviceof God, hcc might fiave one of his owne getting to 
 make much oi.Hiftor Theat.A Flaxwoman at Kinflat in France, 2. 
 who dreffed her Flaxe commonly on the Sabboth, t wife adrno- 
 nifhed on two Sabboths by fire ," and not amending, the third 
 day was burnt with her two children. A warning for thofe 
 wno brew, bake, grind, Sec. on the Sabboth. A man working £ 
 in his harveft on the Sabboth, his barnc was burnt, and all that 
 he had, according to that of the 17. of hremy . verfe 27. At 
 Parife garden, at the Bcarc- bating. Anno ij^.eightperfons *• 
 were flaine, many hurt by the fudden breaking of the fcaftbld. 
 
 As alfo a fcarerulf judgement of God fell forth at Dumber a- j, 
 bout the yeare of God 1577. whereof I was an eye witneffe,my ^ 
 
 father Andre* Sjmfon 01 good memorie being Minifter there, 
 who going to Church faw a thoufand Boates letting their nets 
 on the Sabboth, he weeped and feared that God would not fuf- 
 fer fuch contempt,it being a moft calme day as ever was feene at 
 that feafon ; at midnight when they went forth to draw their 
 nets,thc wind arofe fo f eareiiiHy,that it drowned eightfeore and 
 ten Boates,fo that there were reckoned in the coaf t fide, foure - 
 teenefcore of widowes.Thus God hath waies to finde out pro- 
 fane perfons. 
 
 Biitalairethisispittifull, that not oncly wee doe notfeeke Prov.81. 
 God, but when wifedome fendeth forth her maides in the 
 ftreets to feeke us, and call upon us, wee heare their cry cs with 
 deained eares, fo that I feare, that the reproach of Ijaias juftly 
 appertaincstous; AS the day long 1 Jhetcbed forth my hand to Ih,6$. 
 a rebellious people. 
 
 Finally, as there is a time for all things, which would be ob- Time fleeth a. 
 ferved, for (poji occafio calva) as fortune is bald bebind,(o if, time, way, take it 
 a Spring time, an harveft time, a Sommer time, a Winter time. before ir bc 
 The Pifmire knoweth her time : the Sun, and Moone, have 8 °£ e ' y 
 their times, andfo hath Grace a time, while it is offered ; and p ro *7V 
 God a time, wherein he may be found. Therefore feeke the Lord ' * 
 tvbitehe may be found, ft we flip the tyde and influence of grace, ifa n.6. 
 the tyde will faile us, which we fhail never recover. 
 * But to the end, we may find God, we are to be found of God, God mull * 
 for we can never feeke him till he firft feeke us, as the loft fheepc feeke us firfi. 
 cannot feeke it felfe. a ti mc when 
 
 Next, there is a time, when God cannot be found. Many frail P° f d W1 l 1 not 
 feeke to cuter >but {ball not be able : for the wicked feeke not, till In u U „ \* 
 
 ' a the * * 
 
I *4 
 
 Mat. 2$. I I. 
 Gen.27.3 5. 
 
 Exod. 14.24. 
 
 When God is 
 found. 
 
 ObjeSlion. 
 1 Sim 8.22. 
 1 King 21.20, 
 Iohn 2/10. 
 Luke 8 32. 
 Anfwer* 
 Hofea 13,11. 
 
 
 Objection. 
 *s4njwer. 
 
 M it. 14.25; 
 
 2 Cor. 1 2.0. 
 
 Luk. 22,42. 
 
 The fruit of 
 
 prayers* 
 
 D olivine, 
 
 God delight 
 c i\ in prayer. 
 R^v. 8. 3. 
 
 An Expojition upon Verfe 5 
 
 the time of finding be paft ; fo did the foolifh Virgins , it was 
 too late when the gate was cldfed. It was too late for Efa* to 
 feeke his Fathers blefling, when he had contemned it. It was 
 too late for Eharaoh to flic, when hee was in the midftofthe 
 Sea. 
 
 God is found when hee offereth gracious occafions of his 
 finding, and wee unbrace them. Which H^exprefiethin 
 
 his tenth Chapter, verfe 12. Till h e come and rain? downer ighte- 
 oufneffe on vs. 
 
 But there are two things wh ich breedeth doubts in us : firit,. 
 the wicked are heard j as, Ahab, the 2{inivitcs, the IfraeUtes 
 m feeking aKing,the Devils feeking to enter into the fwine,&c. 
 Ianfwer, albeit, God granteth their worldly defires, yet it is 
 to their double deftru&ion. The lfraehtes obtained a King in 
 his wrath, Ahabs prolonging temporall judgement , procured 
 eternall condemnation, and in this world ( albeit fufpended for 
 a time, to flie w Gods lenitie, fparing reprobates for a feafon) in 
 the end utter extermination. 
 
 N ext, the godly find not alwaies God ? 
 
 Anfwer ; They finde him not at the prefent , hee delayeth 
 for a time, to exercife their faith, and patience-, but in the end 
 
 he commeth • tie commetb at the fo firth watch. Abraham , Za- 
 
 chary, and Hanna played for children in their youth, but had » 
 their prayers granted in their age : yea oft they are refnfedin 
 fome things,and better given them. Prf*/prayed to remove the 
 meflenger of Satan , but God would not yeeld thereto, albeit he 
 heard him in a better,fupplymghim with fufficient grace .Chrift* 
 prayed that the cup might bee taken from him, but in that hee 
 was not heard , yet he was heard in a better, that he brought 
 him well through his trouble. 
 
 [Surely in the flood of great waters they [hall not come neere thee^\ 
 Here is the fecond part of this verfe •, wherein are exprdTed the 
 fruits of our prayers , and the excellent effects thereof, that the 
 faithriill are delivered from all troubles after their prayer . 
 
 God giveth a lingular priviledge to prayer, that he preferreth , 
 it to any other thing , for hee delighteth in that facrifice more 
 then in any burnt offering, and therefore the Angels are faid, 
 
 to ofer up thepr4yers oft he Saints, as though God had dignified 
 
 them more in affigning them to that office, then to any other. 
 And none can pray but a child of God. Let us therefore ftrivc 
 
 night 
 
the thirty trvoVsAtu e . Verfe 6. 115 
 
 night and day to pcrformc that dutic, which fhall doc us more 
 good in our mifcries, then any other remedie. 
 
 {Flood of great water /.] He magnifieththe mercy of God, by The great c!an- 
 
 fetting forth the great danger , whereto a Chriftian is fubje&, £ cr o£ Gods 
 by aiimilitude from great Floods, which is very frequent in the Saints - 
 Scriptures. And to expreife our danger, it is faid-, Wee go e pf a /.65xz. 
 thorough fire and water : they are both extreame and mercilefle 
 elements, albeit water beworfe, and more dangerous, for fire 
 may be cxtinguifhei by watcr,but what is able to refill: the rage - 
 of waters, and fpecially, an inundation, which commeth fo ve- 
 hemently, fo fuddenly, fo forcibly, that no man is able to refift 
 it,but ftraight way it carneth him away. 
 The floods are fometimes faid to come upon us from God 5 
 
 *s4U thy floods and waves are gone over me. Sometime by Sathan ; VCiA.^z 7 , 
 The Serpent c>afi out waters as a flood. Sometimes by wicked *tar-*a»T« 
 men; The enemie (hall come as a flood. God is thefirftraiferof * 9,I 2' 
 the Floods, but the Devill and wicked men doe concurre, and 
 advance that worke to def troy the Church. Yee fee then that 
 the enemies of the Church are compared to waters, ffal. 124. 
 Jf*. S.I/a. 17.7^.47. And there is nothing to efchew the rage 
 of waters, but onely to fly from them. 
 
 Moreover , as many waters, bournes, brookes, rivers, wells, A concurfe of 
 meete together , fo doe wicked men in the pcrfecution of the the ^cked a * 
 Church concurre together, todeftroy Gods Church. Allput^^' 
 to their fhoulders, their force, their malice, their words and pf a i* 2 .i. ' 
 deeds, and what they can to fubvert her. 
 
 And againc , The floods arifing wafh away Lands, Corne, ^ he furic of 
 Cattcll, Houfcs, and what ever Jyeth in their way ; So doe the waftirT^thc 
 wicked rage againftthe Saints, that they waft thcm,and if they chmch. : 
 could, would exterpate them from the earth. 
 
 And fee we not now every where,the raging w: ves of tyran- T)o£lrine. 
 nous perfccuti6s,ovcrrunning the Church of Chrift, which hath Thc Church 
 had fuch Halcyon dayes,under happy and Chriftian Princes ? ? I laft ?? 11 bc 
 
 {They jbaflnot come neere himf\ Here IS ptomifcd delivery to e- pc^ilii 
 Very member of the Church. Aia>J are the troubles ot the rtghte- Gen.8 i. 
 ousJ>Ht the Lord will deliver them out of them aU. Hoah was (aved Mir. 14 24. 
 
 in the Arke ; and the Difciples in the Boat, And m the midft Ifa 4M- 
 
 of the waters will I be with thee, faith the Lord by ffaiah. ^ ^^c 
 
 Moft miferablc are thofe men, who to fave thcmfelves,have c huich her 
 made defection from the Church ; they have belike feene perfections. 
 
 CL2 fuch 
 
1 1<5 An Exfofithn upon Verfc 6. 
 
 Inch aflaults made againft her,- that they feared to bee drowned 
 by thofe Floods. As if T^oab in the midft of the deluge fhould 
 have caft himfclfe out of the Arke into the midft of the waters. 
 See we not the reformed Church to be ever tinder danger •, yet 
 
 I wil fay with an Ancient hthcV 3 Ecclefiam oppugnari poffe 3 non ex- 
 pugnarijatlari fLuttibfts>non demergi\that the Church may be ajfaul- 
 ted^ot overcome : to jfed with waves, not drowned. Was 2\£0*&,think 
 
 The Church ye,fo feciire in the waters,that he was never fhaken, and tolled 
 cannot be c- to and fro ? No truely : but it is true , Flubluat, at nunquam 
 xcrwhclmcd. mergitur ilia ratis : That beat may float, but {hall never be drowned. 
 
 So all good men be,if they keepe them within the Arke, That 
 is, within the Church,and containe themfelvcs in the pure wor- 
 fhip of God ; for albeit, we be terrified by the outward fight of 
 earthly troubles and perfections, yet our fafety fhall bee in the 
 Arke ; for who would not have thought in the deluge,but that 
 the mountaines would have beene freeft, but the higheft top of 
 Olympus was covered, and onely the Arke floated above : yea, 
 
 SimiU t ^ ie higher that the waters grew , the Arke was carried the 
 
 higher ; So the greater troubles the Church fliall fufler, they 
 wiilextoll the Church the higher. Then let us trull in God,that 
 his Church (hall receive comtortable deliverance. 
 
 Ye fee the bullion fire, in Germany andelfe where now bur- 
 ning, but the Lord is in the midft thereof, that it confumeth 
 
 Similie. noc - That Lily is compaffed with thornes, but the Lord will 
 burne thofe thornes. And weneede not doubt, but Sathan, who 
 is kindling the fire in other Churches, is not,idle among us, and 
 willputustotryall, whether our profeffion be fincere, or not. 
 
 Djn i Let us pray to God, that as. the power of the fire was reftrained, 
 
 and&W that it could not hurt the three children, although they were 
 caft thereinto ; and as the mouthes of the Lyons were flopped, 
 when Daniel was among them, fo that hee would fo keepe us, 
 that albeit, troubles come fonecreus, that they feaze upon our 
 bodies,yet that they come not neere us, to do us any harme,but 
 rather by the mai;veilous proofe we have of the power of our 
 God, in our deliverance, we may be men encouraged to ferve 
 him, who can bring us from the gates of hell,and that although 
 wee are at the mouth of the grave, ya his rod and Shephtards 
 ' *i-4' crooke ma J comfort uj. 
 
 Vbrsi 
 
 a 
 
the thirty /wPsalme, Vcrfe 7. 117 
 
 Verse VII. 
 
 Thou art my fscret place : thou frefervefi mee from trouble : thou 
 cempaffefi me about with \oyfull deliverance. Selah. 
 
 THis is an amplification of that which he faid, that the pods 
 Jhouid not come neere him-> 5 bccaufc he drawcth to Gods pro- 
 tection, and maketh him his refuge , both for the prefent and 
 time to come. So that the remifiion of our finncs, doth bring 'Bo fir. 
 to us prore£tion,and fafegard againft all cvill: fotj£ we be freed Remiffion of 
 of our fpirkuail and greatefl enemies, by pardon obtained for finnc feringah 
 them, how foone may wee perfwadc our felves , of fecuntie fefrgarcland 
 from thofe flefhly advcr(aries,wicked men, who rife up againft P rore & lon - 
 us } 
 
 The allegoiy of the refuge is taken from one, who being hot- 
 ly purfucd,cannot refill: the violence of the encmie , but is glad 
 to retire himfelfe to fome hold : as the Woman in the %evela- Dotl. 
 Hon, being followed by the fiery Dragon, tooke wings.andfled ^ lfha ? s pur " 
 to the WildemefTe, there to hide her fclfe, with hcrchilde, 7an1hoU e 
 
 hi 
 
 4 
 
 which fhee brought forth: So the Church being perfecutedby Re v . 
 bloudic Tyrants, muflnotthinke any earthly hold cankeepc 
 her fure , but fhee muff retire to the (baddorv of the almighty, and PfoJ.p * • * 
 dwell in thefecret of the mofl high ; and fay to the Lord *, Thou an ^^' l8,2, 
 myrocke , my refuge , and ftrong towre. Where fhe fhall dwell 
 
 more fafcly, then in the Arkc of T^oah in the Deluge : or Ma- Gen. 7, 
 riners, when they are in their Port ; for while they are in the 
 Port, they may yet drownc , or their Ship may bee burnt with SimiL 
 fire, as often hath hapned ; and furer then the Harts, or wild 
 Aile in the woods and mountaines , or the Dove in the hole of j^° l ^ u | e Cutc 
 the Rocke , or thofe that are befieged in Caftles, and ftrong Q* nt ° ' 
 walled Citties , or thechickens under the wings of the Henne. 
 And this is the priviledgc of Gods children,who have obtained Mat.23.j7 
 mcrcie, that they are fecurc, and fafe , either from perils, or in 
 perils; for if a man be once in Gods favour, he is ever fafe, hee £ X0 j x ^ 2l 
 becommeth a cloud to him in the day : this is the cloud of his 
 protection, not but that in this world they may bee in dangers, 
 and in trouble, yea, and flaine, torne inpeeces and devoured: loh.1rf.3j 
 (as at other times they are free thereof) Paul was not hurt by ^^'J 
 the Viper, neither was "Daniel overtaken by the Lyons, though 
 at other times they were in great dangers, but their loftcs exter- 
 
 CL I nail 
 
 
i i % * t^in Expofitien up$# Verfe 7. 
 
 nail were recompenced by fpirititall peace. 
 Iohn 16.11. la meye fall have peace, faith our Saviour. Then God being 
 the hiding place of: his owne children, in what fecunty are thofe 
 who are under his coverture. They may hunt beafts out of 
 their dennes,and fubterranean places,but who can hunt a Chri- 
 fhaii out oi heaven? He hath builded his neft there, and is not 
 
 Pfd.i? <. afraid. The Lordis a ftrong tower, and the righteous flee to it. Cod 
 Pfal.46.1. is our refuge, and frefent helpe, we will not be afraid^ if the earth 
 Pfal.z7. [bouldbe moved , He /hall hide me in the fecretofhis Tabernacle. 
 
 Thofe who make fleih their confidence fhali fee, that their re- 
 fuge will taile them when they have mod neede thereof, and 
 fo fhall they who goe to Idols, who can keepe them no better 
 iSam.5^. then they keepethemfelves. Dagon could not helpe himfelfe. 
 We depend no Oftentimes our taith is eclipfed , that we fee not his inviiible 
 longer on God protection, and we cannot depend upon him longer then wee 
 then we fee can fee fome mcanes, whereby he will helpe us, and fo we leave 
 mcrmesby the waters of Shiloah, and runneto ttezin, and feeke other 
 ]!ej lc e h hee may mea nes, and lurke under fome fleftily hold, which is to bee im- 
 P e us » puted to the difttuft and imbeciilitie of our *aith •, for we fee not 
 2 King. ?. 1 7 . the company of the invifible Angels,with the fervant of Elifha. 
 Seeing therefore that the Lord is a fure hold , and al-fuffi- 
 ^oEtr. cient, (all other helpes being vaine) let us fay with TtavidfThon 
 tTwolTh an m J re f H i e - Yet wemuftnotthinke, that wee are free from 
 jea"! troubles ^dangers, f° r we lacke not our owne perils , but I may well 
 
 yet not over- ' &f With the holy Apoftle y We are af fitted on every fide, yet are 
 come by them. &e not in diftrejfe : in povertie, but not overcome of poverty : wee 
 a Cor 4.8, are perfecuted^but notforfaken: cafl downe, but we ptri/h not • as 
 unknowne, and yet kyowne : as dying, and behold wee live : as 
 chastened, and jet not hilled : as forrowmg , and jet alwaies re^ 
 % Cor, 6. a 10 J 9 ) *** : as p 00r t> <wd yet making many rich: as having nothing, and 
 
 jet pejfeffing all things. For it Chriftians be Wcirnours, have they 
 Simil. taken weapons to fit idle, and looke about them, and goe to 
 
 paflime ; if fo, may they not be upbraided with that of the Po- 
 et, Sarmacida fpolia fine (anguine & f adore, The fpoy Is of Sarmatum 
 without blood orfwedt . If we would have vi&orie we muft fight . 
 2\Jj/* pracedat pugua ntn feqtietur vitloria, Except there precede a 
 battell, there will not enfueavitlorte. 
 
 t The ufe of For the wifedome of God,his power, juftice, and goodneiTe, 
 
 rou&Ies to the ifcincsmoftclearcly, when his Church ism trouble. Beiiies, 
 
 godiy then the droffe and corruption of our nature, is burnt up by 
 
 the 
 
the thirty ^Psalm e. Vcrfc 7. 119 
 
 thefireoftentations* our faith exercifed, and our patience 
 crowned, yea, the bittcrnefle which we felt in our trouble, ma~ 
 keth our deliverance more fwect and comfortable : as the fhar- 
 perpaine the woman hath felt in bringing forth her childe, her 
 joy will be the greater when fhe is delivered : as Prorfper, the 
 Difciple oi Aa^fti»t faid, Dulcior fit fains , cum dolor excruciat, 
 Grfamtatit amijfx dulcedinem languoris amnritudocomendat: That 
 IS, Our health^ becommeth Jweeter, when dolor bath tormented us, 
 andthe bitterneffe of our di(eafe , commands thefwestneffeofonr 
 
 health, which was loft. ,Wc needed not fafetie, if the ncccificie of 
 perill did not urge .'and whatneedcth a Saviour, where there are 
 none that have need to be faved ? 
 
 [Thou pre few eft me from trouble. "| Davids faith is not con- 
 fined within the bounds of the prefent time of his delivery, but 
 looketh to the future time, and continuance of Gods prefer va- Thccxperf- 
 tion. The experience of his former mercies, makes him bold, en ce of former 
 and confident of the conftant continuance thereof in time to de, ^ ries,a r 
 come, which often he ufed, as in his conflict with Cjoliah -, by ™°^ t ^ au 
 fervant (lew a Lyon } and a TSeare, and f$ fhall it be with this Thi* more 
 
 Uftim. Andinthe2;.Pfalme, feeing before he called him his 1 Sam, 17*364 
 S hep beard, he concludeth, and J [ball dwell along feafon in the P^I.23.6. 
 hou/e of the Lord. And the Apoftie Paul faith, and he bath deli- a Tim . 1 ? ^ 
 vered me out of the mouth of the Lyon, and he will deliver me from 1 8. 
 
 every evill way . So we fhould keepe a booke of memoriall and 
 regifter^ written m our hearts, of Gods ancient dealings towards 
 us,that they may refrefh us m our prefent trouble. 
 , God preferveth his owne children, not onely in delivering Gods children 
 them from their troubles as he doth many a time, but alfo in re i°yceinthe 
 the midfl: of their grievous pangues, fo comforteth and aiTIfteth mid *? f 
 them by his pref ence , that they rejoyce in the midf f of death. " 
 Although fome be wounded and flaine, as the Martyrs, and 
 many other thoufand good Chriftians, as in the 'JManan dayes 
 in England, as ye may reade in the booke of Martyrs 1 And in 7 he church 
 
 France, where on Saint Bartholomews s day Auguft 24. i S?2 . remainetTeyer 
 
 well nigh 1 00000. Chriftians were killed, yet the Church re- victorious. 
 maineth ever vi&orious, for the Lord maketh the bloud of his Hcb « * *• J *• 
 fervants the fecde of his Church, plagueth her enemies, and ad- • 
 V if 1 L Cth his tmth ' vca he tumctfl their corporall deftruftion to 
 
 the beft . They would not be delivered becaufe they looked for a bet- 
 
 nr refurretlion. \ n the midft of the winter of their afflidions 
 
 they 
 
120 An Exfofition upon Verfe 7. 
 
 they fhall fee the Summer funne of Gods gradous countenance 
 comforting them , which is their greateft preservation from 
 dcfe&ion, and tentation. 
 
 [Thou compaffeft me about with joy full deliverance , or Songs of 
 deliverance JFirft, In this verfe,he (aid, C/odwashisfecret place, 
 
 next, would deliver bimtn trouble >&t now by gradations he aflii- 
 reth himfelfe, he will give him matter of rc;oycmg , and Sing 
 
 praifes to him, for his prefervation. 
 
 Faith fings the Here the nature of faith is fecne , it fings the triumph before 
 
 theTiao b ric° 1C thC Vlftorie 1 for, it is flirc, that God who hath premifed is faith- 
 
 ilofca 1^9. fttttoperforme, whereby he hopeth agamlt hope. This made 
 
 P/al.4 8.' b* m l* e downe andjleepe ; when his enemies kept watch about him, he 
 
 Pfal^.tf. was not afraid often thousand, becaufe God was his prote&ion. 
 
 He afliireth himfelfe of Gods prefervation, and alfo that God 
 (hall give him Songs of deliverance , and by his dcliverie (hall 
 miniiler occafion of his owne praifes •, and this deliverance hee 
 afenbeth to God, and that he would deliver him trom ingrati- 
 tude -, ( for all our temporall deliverances from troubles are fo 
 many chaines to faften our fclves , unlefle wee praife God for 
 them . ) And doubtlefle, this fecond grace of God to be thanke- 
 fiil], is greater then the other, for afmuch as the firft is often a 
 temporall benefit , but gratitude to God is a Spirituall be- 
 To be thanke- nefit , belonging onely to Gods children. Many with the 
 
 full an efpeci- nine Lepers returne not backe to give thankes. Few With 7%a- 
 
 all gift of God a man promife to ferve no God , but the God of Ifrad. In a 
 
 i Ki *nJ< 18. wor d:>that ye may know whether your delivene be in mercie,or 
 
 8 " judgement, fee how ye are affe&ed towards God in thankfulncs 
 
 after the fame, 'Davidfayes, thon /halt compare mee withfongs of 
 
 KJ.jri.15. deliverance, So he acknowledgeth he hath both of God,S£ in the 
 
 5 1 . Pfalme, he faith, Open my lipps, and I will Jhew thyprayfes. 
 
 David afliireth himfelfe, God would give him a thankefull 
 
 heart, which is the worthieft part of Gods fervice *, for when 
 
 When we pray, we pra y 9 we have fome great refped to our felfe,and our necef- 
 
 vye chiefly re- ^^ ^ whm we pnu f e we haye our c hiei:e refpeft CO God, 
 
 whenTee" and his honoui', arid the Lord he doth both; for, hee worketh 
 prayfe, God. deliverance torus, and thankeiulneffe in us. Ab <o incipient, ab 
 
 eo defment, operatur velle & perficere. They beginne of him y they 
 Jhall end of him y he worketh to will and to per fit, lacob was delive- 
 red by God, and^he {aid to him, goeupto Bethel, and dwell 
 
 3 *' 1 ' there Oftentimes chriftians are grieved at themfelves, that 
 
 they 
 
the thirty two P s a l m e. Verfe 7. 121 
 
 they know not how to performe their dutic towards God in 
 
 refpefi of his blcfllngs, HU which caufc 2WW faith 5 w A** y&atf "*«*«*. 
 
 /render to the Lord,&c. I will take th< c/tp ofSalvation y &c. 
 
 [Compajfeme*6oHt.2 This word importcth , that as wc arc Doclrhe. 
 befciged on every fide with troubles, fo we are compaffed with As we arc Be- 
 as many comforts, and deliverances, as our croflcs grow day- jjjgj* with 
 ly, fo our confolations are augmented day by day ; Wee are ^weeomv^f. 
 on every lide offended, and on every fide defended, therefore f C( j with ddi-" 
 we ought on every fide to found Gods praifes, ^s'David faith, verics. 
 
 Aly joule praife the Lord, «nd all that ts within me. Pfal * 1 , 1 . 
 
 [jrtth Songr of deliverance.^ This notcth the greatneffe of 
 his praifes, and what delight he had in them, that he would not 
 only fpeake them but fing them. This was very familiar to the 
 
 Iewes, namely to David to (ing Songs on Harps, Viols, Tabrets, Pfal. 87.7. 
 and all infirumencs of Muficke. All my firings /hall be in thee, Pfal.108 r. 
 Awake Viol, &C, 
 
 But firft, let us obfeive, that the teares of Gods children, end The teares of 
 
 in joy, They (owe aprecioHS feedewith forrow, but they bring home Gods children 
 {heaves of coy ne dancing. \ «jf| *" W- 
 
 In that he wii 1 not be content only with thankes, but alfo will a - 11 • - 
 have them conjoyned with fongs,he letteth us fee how high all 
 the firings alt his neart are bended that he cannot containe him* 
 felfe, for the mercies of God to his Church, and for his mani- 
 fold deliverances for the fame. Many fing praifes to God with Many have an 
 an halfc open mouth, and alheit they can iingalowde, any fil- halfeopen 
 thy ballad in their houfe, they make themeane, I warrancl you mouth in fing- 
 in the Church , that fcarce they can hcare the found oi their £gP ra y f es to 
 ownevoyce. Ithinke they beafhamedto proclaime and fhe w t 2°^ e 
 fortli Gods pray fes, or thev feare to deafen God by their lowde fin* filthy Bal_ 
 finging. But 'David bended ah his forces, within and without la£ to the 
 to praife his God . dl honour of 
 
 Neither doe wc approve thofe foolifh fongs of the Papifts, ^° a d * ft p .>, 
 whodoenotoncly weaue the hearers s but the Idolesthem- fog'L ° pi 
 felvcs, with their ro wring and cry ing >and tha: in an unkno wne 
 
 Language. Saint Bajil ftith^ eos demnm cantus rectpiendos , qui 
 nos peffunt efficere meltores 9 Thofe Songs a*eto be received, which 
 
 may make as better^ in former times they fung as though they 
 had beene fpeaking , that men might rather underftand their 
 meaning, then delight their eares wtfh the time. 
 
 R Verse 
 
llZ An Expo/it ten ufon Verfe* $ 
 
 Verse VIII. 
 
 J will in Uru U thee y and tench thee in the way, that than Jkaft goe,and 
 
 I will guide thee with mine eye. 
 p. "Be not tike an Horfe , or likg * Mule which under ft and not : 
 ' wh&fc mouth et thou deft bind with bit, and bridle ,U 'aft they some 
 
 neere thee. 
 10. CMany forr owes fiall come to the wiek*d : but he that trufteth in 
 the Lord, mercy (ball compaffe htm. 
 
 NOw David after he hath gotten affurance of the remifiioit 
 of his finnes,and defcnbed the vertues which flow from 
 of Aef«i^ the fame, in thcfe three vcrfcs, he giveth forth a worthy and 
 verfes . Do&rinall admonition to all finners, to take heede unto them- 
 
 felves,in the eight verfe propounding himfelfe to be their Do- 
 ctor : in the ninth, fharpely admonifliing them, that they be- 
 come not bruufti hearts, in not giving voluntary obedience till 
 they be compelled ; andlaftly, in the jo. verfe, hee threatneth 
 thofe that will not obey, that many forro wes (hall come to 
 
 them. 
 Concerning the firft part, I fpakeinthelnfcription of the 
 
 Pfalme yet fomewhat I will adde.Seeing it pleafeth Gods fpirit 
 to repeate, I am not grieved once or twice for your edification 
 to repeate the fame matter*, albeit, not after the fame maner; 
 for this is true Philofophie to teach repentance. A King be- 
 u u commeth a Phiiofopher in the teaching of repentance,andthefe 
 oVe7co°mc a rm are the fruits of true repentance , when wee will communicate 
 in himfclfc, our feelings to others, tor he who hath overcome tone in him- 
 willftdveto feife, will ftudie to banilhit from others : for repentance can- 
 overcome it in not be without chantie. Some ttanilatethis vom%t mm *>, 1 will 
 others * make it knowne, So I will make it evident to you if ye be igno- 
 
 rant Since I have {howae you the way, yea your felves are; 
 blame worthie, if ye will not follow it. This. is the wdexyi the 
 Lords glorie which is in the hearts of Gods children, that it 
 lob ? 2. t 9 . burftsforthas a veffell of new wi*e as i : Mu &j& 9 bsjk*i zc oyle, 
 Simil - that droech fmell to all who are in the houfe, as Leven , which 
 Luke i ? . z i. leavc ^ eth the v^hoie batch , as a %fc w8kh lnlightneth the 
 Prov.i7.i7. whokhoufe, Kyronfhat^ncthyxon, f:>d;thaChnftnn , x 
 Chnftian Andrew &Ua&*«R*< and bro .ighthimtoC hnlt 
 Thihp found ?iatha»eel and brought hun* and every of thofe 
 broiaghcotlierstoChriii ^^ 
 
the thirty two P s a l m e • Verfe S . i % $ 
 
 And if we would confider how bufie wicked men arc to in- P r ov.i.i4» 
 tife others co their finne. (joe we [hail W a *ommenpurfe y caft Mat> 
 >'» r A7 A?f 4wow^ */,&; againe how wicked Profclites goc by Sea 2iote % 
 and Land, to make others of their profeflion. We both Paitors 
 and others would be afhamed, that we take no paines to ftreng- 
 then wcake Chriftians, and draw thofe who arc without , and 
 confirmc thofc who are within in the truth of God^wherof our 
 ownc confciences arc furfkiently perfwaded. Our coldnciTein 
 this point hath ncede to be kindled , which let us lndeavoiu to 
 amend, being more remifle in our o wne aftaires, and more bent 
 inthccaufeofGod. 
 
 The Lord waken US alfoj for Vt ingulent homines furgunt de 
 votle Latrones, Theeves rife in the night to kjli men^ tu ut teipfxm 
 ferves non expergifceris y thou that thou may eft fave thy felfe doe ft 
 
 not awake. Judas ziofc in the night to betray Chnfi, while the Mat, 1*40 47. 
 Apoflles were in a heavie llecpe, and would not watch for him 
 and themfel ves . Such is the fecuritie of our nature, that we are 
 not provident for good things, and the proneiTe of the wicked 
 to all evill actions. 
 Therefore 1>*vid is, as the righteous man in thc'Prover&s, Prov f 
 
 whofe Upsfeede manjffea as that gracious woman J*6* openeth her p roy ^ lx6 \ 
 lipps with wifedome : neany [hull goe up to the meuntaineofCjod and Ifa. 2.$. 
 fay y he will teach us his waits. I rejoyced (faith T>avid ) when they Pfel. " * a. \% 2* 
 faid r Let us goe up to the koufe of the Lord 4 
 
 Moreover, Learne, that we rauft not caft all teaching over on 
 Paftors (who {hould I conteffc be greateft teachers, to whom 
 that orEcc of publique and private admonition doth principally Everyone 
 appertainc ) but that every Chriftian ought by his fpeech, in- &f £ " ££j 
 ftrudtion and example to admonifh his family and familiars, as l Jt crs ' 
 he hath occafion to fpcake with them. Did not S. Steven teach Ads 7.1. 
 as well as Saint Paul or Teter, for albeit they teach not as Prca- 
 chcrs,yet as Chriftians,th : matter his fcrvants,the rather his chil 
 di'cn, Sec. So that it is requifite ( as one faith well) that every 
 tnan fhould be a Biftiop in his owne houfe. The I ; ::pilts thinke 
 it airogancie that any man (except thofe of the Clergie) fhould 
 dive into matters of religion and do&nne. 0neI thc 
 
 [/ will,~] Surely onely thc faithfullare wife,and othcrs,how- faithful!* 
 foevcr they pretend wifedome are fooles, and true wifedome is wjfe. 
 only to be fought out of the*Scnptures;Sahe caufe of the errors T , 
 of the R*man Church is this, That they will not be Difciples to p h ££ 
 
 R 1 the 
 
 arc 
 
 The cawfc ef 
 errors. 
 
I24 An Ex ft fit ion upon Verfc 8. 
 
 the Scriptures, but Matters to^bend it whether they lift, as.a 
 nofeoiwaxe, and with their vaineglofles, to adulterate the 
 fimplicity and purity of the fame. 
 /gainfti*no- And iurther, thefe mifcreants affirmc in their open do&rine, 
 raacc. ° that ignorance is the mother of devotion,and that it is fuificient 
 for the people, to beleeve as the Church beleeves. But 'David 
 faith phmcly, that he mil inftruft them. For where the Papift 
 alledgeth the obfeurity of the Scripture,/) *WcalIeth it, */*/£* 
 
 Pfal. 1 19.10?. to our ejes, andalanthorne to our feete. So that the word is not 
 iCor.4.3. hid, bwt to thofe that perifh. And as we fliould bee diligent in o- 
 
 pening upanloofing the feale ofthatbooke, fo fhould ye be 
 
 readie and attentive to understand it. 
 
 Moreover, it is to be coniidered that all men are naturally 
 1 Cor. 2.14. ignorant till they be inftru£ted, tor no man underftandeth the 
 a&s 8 . 3 1 . things of God, except by the preaching of the Gofpel, for who 
 
 Mat"* 8* can beleeve except heheare. Therefore wee fhould defire, that 
 the Lord wonld fend forth faithfull labourers into his harveft, who 
 
 may bring both lighr and life unto his people. 
 £ And teach thee the way . ~] He becommeth not onely a gene- 
 
 rallDo£tor, butafpeciall and particular. I wilt teach thee, tor 
 *-** the thing that is fpoken to all, is fpokentonone. Andif 2^r- 
 
 than had fpoken againft adultene in generally David would not 
 
 have repented it, and faid ; I have foxed, neither yet if Elias 
 
 had generally reprooved oppreflion in his Sermon to King &-#- 
 1 Kin* 21 1 9. ^Jcii would not have taken ic to himfelf .But when he Czi&jboH 
 Mat. 1 4.4, baft killed, and alfo 1 taken pofcffion, thenhetooke it robe fpoken 
 I-ok* 13 . g 2. of him. This libertie John Baptift ufed to Herod, It is not lawfull 
 
 for thee to have thy brothers wife. And our Saviour called Herod 
 
 a Foxe, 
 
 Particular re- Why then (houldnot particular remedies be applyed to par- 
 medies ihould ticular difcafes > What availeth it though a Phyfitian would 
 be appl yed to difcourie 01 medicine,and or ulcers, Apoftumes, and what ever 
 eafcs CU 3r ! " ev *^ cou ^ befaii to the body oi a man, if in the meane time he 
 applied not cure to the perfon difeafed > His Theoricks are no- 
 thing worth, unfile his pra&ife follow after So I conclude- 
 this Teflon where c Davi* faith, / mk inftrutl thee, that it is ne- 
 ccirafyforapaftor particularly to apply his Doctrine, either 
 to comfort, reproove, admonifh,or mftruft, as theApoftlc 
 fayth, in the fecond epifile toTimtbie, 3.16. For the Mimftery 
 is dv application of the generall do&rineto the difeafed, for 
 
 the 
 
the thirty wo Pialmb, Vcrfe 8. 1*5 
 
 the word vndrawne hath no edge, but being drawne is fharper 
 
 then a two edged (wotdjdividing bet weene the marrow And bones, Heb.4, 1 1 
 
 pkveing betweene the foule andlpirit. 
 
 This condemncth fuch as cannot abide particularly to bee A°ainftfuch 
 rebuked, but fay, what neede thefe brainficke men to make as will not 
 pulpit matters ot every thing , I cannot indurc to bee chid for ta'<e with par- 
 every idle word , he vents his fpleene , bearcth thee envic; Sec. tlcu ^ rrc - 
 Butlet them fay what they pleafc, let Mmifters doe as they L™.," Iefl , 
 ihould. The patient will bee angry when hs wounds are pier- astJ^Scafe^ 
 ced ; what of that , it is furricient that the Phyfitian is doing a and mimfters 
 good cure. Let him rage as he pieafeth , when hee commcth to <* oe a * they 
 himfelfc , he will finde what profit he hath gotten by him. ihould. 
 
 £ In the w y 3 that thou [halt goe . ] Here is the matter where- 
 in he fhall be inftra£ted , in the way he ihould g»e. h is called a 
 way , becaufe it is thencccftary meane , by which man mult at- 
 tame to the end of his journey, for none can attaine to the end, 
 but by the way which carneth thereto. 
 
 This way never man knew , but by revelation from God , in 
 the holy Scriptures which beginneth , continueth , and endeth Doft. 
 in him. Then godi^-iefte is a going in Gods way,and ibilow- Godlincs is a 
 ing his dire£lions , and guides , appointed by him. I have confi- going in Gods 
 d'ered thy waies and k^pt thy commandements, Keepe his ordinances W *Y- 
 for that is your wtfedome . / will doe wifely in the per fit way -, (fayth iif 1 1 9 '* l 
 
 David ) where hee tyeth wifedomc to the perfect way. The pf^ % x \± 
 
 Wayes of God are fafeit , being the Kings high way , wherein, 
 itamanwalke, he will finde himfelfc fure ft ; For hee (hall give Pfal.91.11 
 
 his Angels charge over thee , to keepe thee in all thy wayes, Gods 
 
 wayes are the cleared wayes , his wayes are uncorrupt. His 
 
 wayes are t - e righted wayes \ This way fiallbe called holy.ThcCc z Sam.12;? 1 
 
 are the auncient wayes. The wayes of the Lord are righteous , and Ifa.5 5.8 
 
 the jitfl (hall walfywth m~», Andm defence of them the Apoftlc Hofea 1 ^9 
 
 reproveth Simon CMagm \ wilt thou not ceafe to pervert the . ~ 
 
 ftraight wayes of the Lord : AH other wayes are crooked , they ' 
 
 have made them crooked paths : whofoever goeth therein , Jhall not Ifa. 5^.8 
 
 k^ow peace, 
 
 [ 1 will guide thee with mine eye, ~\ This threefold repetition, Three propcr- 
 Jwtliinftrutl thee, Iwill t?ach rhee, 1 wilt guide th r^teach US three tiesrequifu in 
 
 properties of a good teacher. Firft , that they make the people a Preacher, 
 undcrfhnd the way to falvation. Secondly, to goe betore 
 them. Thirdly, to watch over them, and their wayes. 
 
 R 3 Firft, 
 
126 t^in Ex f option uf$* Verfe 8. 
 
 Firft, that they Firft,the Paftorsand minifters of Gods word fhould informe 
 
 nop™ in* ^ C P^P^ ot God in ^ 1S m,t ^> as E * ra did,who read the booke 
 
 Gods way, of the Law diftin&ly , and gave the fenfe thereof, caufing 
 
 Nehcm.8.9 them to linderftand it , teaching pure and wholibme do&rine 
 
 faithfully , without mixttire of mans inventions •, which the A- 
 
 z Tim. 2,1 poftle recommendeth to Timothy ^ What things thou hajf heard 
 of 'mee by many witneftes ; the fame deliver to faith full men , which 
 faallbce able to teach others alps* Avoiding fooUfh and unlearned 
 
 queftions, verfe 23 . Then if a minifter fhould bee apt to teach, 
 there fhould none be pur in the places of the Church , who be- 
 fore have not given proofe to the Church of their qualification. 
 But as in the Roman Church fuch are appointed to Benefices, 
 who are altogether ignorant of Scriptures , and who attend on 
 the Court , and matters civil , and goe in pompe attending on 
 the Pope , their Chaplans and Suffragans , fuch bel;ie-gods in 
 the meane time abufing the people by their fervice , and fo as 
 Luke £59 blind , guidmgthe blind to the Ditch. 
 Secondly Next , it is neceffary, that the Preacher fhould teach the peo- 
 
 teach them by pic by his life ; for , he who teacheth well andliyeth evill, cort- 
 his life and demneth himfclfe with his ownc mouth , for hee taketh upon 
 converfation. him to guide others to heaven , who cannot guide himfelfe. 
 
 Thou who teachefl another y teachefi iboti not thy felfe > Minifters 
 
 Exod. 18 l fhould have Holi*ejfe to the ; Lord written on their foreheads , 
 1 4! 1 6 and notonely the word to bee opened, and founding as the 
 Bells on Karons garments,but odoriferdufly fmelling as fweetc 
 Againft the Pomgranats. And this condemneth fuch Vicious men , who 
 fuch a re * h arc * to ^^ c ^ n S ^y thcir.vidous life , making the good 
 one thin^nd word of God to bee evill fpoken ofF, of whom is faid, »**£*** 
 Fradifc ano- l ^ em w ^ £**** *jfe*** , and albeit , they would prophecie and 
 ther. caft forth devils in Chrifts name , hee will fay to them •> depart 
 
 Math. 187 from me yee workers of iniquitie. 
 
 Math' 7 i'< 8 1 * Thll ' dl Y > ( ^ ^^w^fayes , IwiUdireEtyou with mine eye ) 
 
 Thirdly, k> Preachers fhould bee watch-men , and Superintendents , and 
 
 watch over the Bifhops, from which commcth the name hrUm^ Epifcopi, 
 
 people. as the mother ever having her childe before her eye , that hee 
 
 fall not into dangers. But when the Preacher attends not on 
 
 the people , no marvell that they perifh. The fheepe muft ever 
 
 be guided by the eye of the fhepheard. The Prophet Zacharie 
 
 Zach.11.17 fpeakes againft fuch fhepheards as leave their flocke, andde- 
 
 noimccth judgement againft them , as alfo other Prophets doe. 
 
 Tfjbn- 
 
the thirty two P $ al m b. Vcrfe s. 127 
 
 NchuchtdnczAr commanded T^hMztracUn to have an eye on 
 /*-;»*# for his good. And God faith concerning his people in ltt ** 1 x - 
 
 Captivitie •, / rvillfet mine eyes Ufon them for their good. Ie r . i4 s. 
 
 Thofe who take upon them fpirituall charges, fhould attend Doftrine. 
 diligently on their people, whereof they mult give an account Preachers 
 at the great day. And the blood of fuch as arc loft by their neg- jj*^ ( f 5 
 ligence, (hall undoubtedly be craved at their hands, as ye may wa f tc e ^ s t j ldr 
 reade in Ezeck, 3.18. fl x fc Ci 
 
 A Miniftcr is to live among his people , hee may goc from 
 them fomctimes upon neceflltic, but not dwell from them. He 
 may goe to the Court,Law, or Sefllon, but not abide there, but 
 ever attend on his flockc. 
 
 Agaiae, the frowardnefTe of many is to be blamed, who will Againflfuch as 
 not kjffer their faults to bee obferved by the Minifter, but fav ; wil1 not "$* 
 What hath he to doe with me , or my houfe , let him gui'de £/ r ^ cI k VC j l° 
 himfeire well, and his owne houfe. No, but hee is fct by God thVittnifter? 
 to attend on thy waies. 
 
 Finally ,obfeive that if minifters fhould guide you to heaven, Againft fuch as 
 ye ihould entertaine them kindly ? What a Barbarous man is he, *"?!?; the 
 who will not both love and cherifh his guide, who leades him j-jjjj u * m 
 through a perilous way } And yet this hath beene, is, and fhall^J' 
 be experimentally found true unto the worlds end, that the beft 
 guides are commonly mifregarded, andevill intreated, and for 
 their paines receive nothing but calumnies, hatred and fpight- 
 full dealing. 
 
 They are like thofe in //«'« dayes, who faid to the Seer, fee ifa.^o. 10* 
 n °* \ and in leremus dayes like the men oi Anathoth t who for- Ier.u.n* 
 bad him to Preach in the aime oi the Lord : but let the peo- 
 ple heare Saint Bafil, faying ; Objurgatio tfi animafanatio, a re- BafiL 
 bukeis the healing of thefoulc. 
 
 {JBcnot like an Horfe, or like a Jldule .] The preface of the ex- 
 hortation was contained in the 8. verfe, which I have expoun- 
 ded • Now folio wet h the exhortation, or rather dehortation 
 it felfe, wherein he exhorteth them to repentance, and dehor- 
 teththem from that beaftly ftupiduie, 8c obftinacie, &pervica- 
 cie,which befeeineth rather Mules and Horfes, then men, who The nature of 
 fhodul do rcafonable,and obedient to God their Mafter; for this the Horfe ana 
 habit which wee have -received through the cuftome of finne, Mule,whereby 
 doth (hut up the door: to repentance. The Mules are lazie, flu- ^^ 
 pid^anddullbeaftSiWhoaretobeurged continually, either by femed^** 
 
 whippe, 
 
12$ j*» Expofiuw upon Verfe 9. 
 
 whippe or fpurre. The Hoife more fercer and furious, hath 
 ncede of the bit and bridle. 
 
 Thus thofe two bcafls reprcfent our natures , and Gods do- 
 ling with us, that either we axe too flow in any good aft ion, 
 and have neede of a fpurre continually on our fide,or more bene 
 1 Kin 9 20. and marching funouilv with Jehu to all evill a6tions, therefore 
 God is forced to put a oridle in our mouthes to reflraine us from 
 evill, as by a fpurre to conflraine us to doe good. 
 Thefe two creatures are untraceable, faith the Prophet, they 
 
 under ft and not, thar mo tithes inn ft be bound. 
 
 Men are com- God in all the Scriptures compareth men to bcafls, whofe 
 pared to thofe manners they rcfemble, as I lhe wed before, therefore I will not 
 bcafts w hofe repcate it. But thefe two are obferved in the Horfc and Mule, 
 !XT X thc - v have no knowledge, no willingncffc. 
 How the wick- Moreover, it is knowne, that Horfes are libidinous, neying 
 ed refcmble after Mares, fo that hardly they can be flayed from them ; fo 
 the Horfe. doe men after women, without meafure, till God (lay them by 
 
 adverfity, and fome hard handling. Phidias painted Venus trea- 
 f . 7 ding on a Snaile, which onely amongft al 1 creatures wanteth an 
 
 Stmt/. hcjiVt • fo witleffe perfons, frying m their fhell, are not capable 
 
 of the myflenes of God, and fo to be troad upon. Yea,Horfes 
 
 being by their Matters well fed, oftentimes have lilted up their 
 
 feete ancl beaten their feeders, and have by calling them downe, 
 De1rt.32.15, killed them. So thofe that fliould have beene upright, when 
 
 they waxed fat, fpurned with their heele, &:c. and fo forfooke 
 
 God that made them, Sec. 
 The Mule was not created by God, but generate betweene an 
 
 Horfe and an AiTe, yea contrary to his inflitution, who forbad 
 
 Gen. 1 6. 24, t fc re p J0ft i4 y e any mixture of divers kinds, either beafls or feeds. 
 
 ed°rerembTe iCk " And f° a wickecl man is a degenerate creature, not of Gods ere- 
 the Mule e anon but bred betweene Sathan and finne, who are the onely 
 x. parents of that Bead. 
 
 2 . And as the Mule doth never engender any more,nor produce 
 any living creature, no more doe thefe become ftuitfull, being 
 reprobates, and unprofitable to any good worked die in their 
 
 owne finne. 
 
 3 . And as they are fo flupid, that the greater burthen bee layed 
 Tir. n it. on them, they goe the more quickly ; fo when the. wicked are 
 
 loaded with iniquity, being infenfible of their burthen, they go 
 
 niorc qiuc kly from iinne to finne. 
 
 And 
 
the thirty IwPsalme, Verfe lo. 129 . 
 
 And as the Horfe goes fiercely to the battell, and fcarcs no 4- 
 danger, fo they neither fearing hell, nor Gods plagues , runne Icr - 8 -4. and 6. 
 madly to their owne deft ruction. 
 
 And finally ,as the Horfe and Mule remember for the prefer, t, *. 
 but fhortly after forget ; fo doe the wicked. 
 
 [who under Hand not, ~] Marke the ignorance of mans nature, 
 who under ftands not thofe things pertaining to God. 
 
 The natural! man ( faith the Apoftlc ) knoweth not the thing be- \ Cor, 1. 14, 
 
 longing to God. Ye cannot , being more ignorant then biutifh 
 
 Bca(ts,who know the crib of their Mafler T^ebnch^dne^ir would '' ** 
 
 not hcare and learnc, till God changed him to a bruit Beaft, p 
 not m lhapc of body, but in converfing with them lev en veares, 
 
 till his under (landing came againe. Balaam was rebuked by his *P et2 - 1<? . 
 his Affe. ThcTdftors are become bruit beafts, having no under- Ier, 10. zi. 
 ftandin^. 
 
 But becaufe beafts have not beene created rcafonable., as man 
 is, it is not imputed to them, that they are ignorant. But man 
 being borne a rcafonable creature , he is juftly to bee blam?d, 
 that he is metamorphofed and changed unto the nature of the 
 Bcafts, as Circe changed her ghuefts in Beafts . Therefore let us 
 pray to God to illuminate our minds with the knowledge of his 
 
 Will, and fend US his Spirit, who may leade us in all truth, 
 
 [whofe mouth thou bindeftwith bit and bridle. .] The fimilitude 
 of the bit and bridle is common in the Scriptures. The Lord 
 
 faith to Senacherib • 1 will put mine hooke in thy noflrils , and my 2 King.io.i8« 
 bridle in thy lipps^andwill bring thee bac ke againe the fame way thou Pro. 16. 3. 
 camefi. And Solomon faith. A rod is for the backe of the foole, 2. Sam.8 1. 
 It IS called the bridle of bondage. A bridle tocaufethem to erre * 3 - l8 t 
 in the jawes of the people- And the Lord to Pharaoh y 1 will put Ezck.io.^ 
 bookestnthy iawes. And to the Prince of CMeJbech and Tubal EzcU^B.^ 
 
 the fame. 
 
 Kh^o $ (fay th the Xenophon de re equeflri) <l "<tnv tv $) «' jw Kvu, 
 Jkweiv J\ Ik feet. Refpira re non prohibetjnerdere autem non finite A 
 bittehindreth not to breath, but fujfereth not to byte. 
 
 See how God is forced toufe extremites to tame a wilde na- ^n hath need 
 turc, which by no leflbns, warnings, or admonitions can beta- f many 
 med . Herodian in his 7. Booke, and Lucius in his 3 5 . Booke, bridles, 
 praifethe T^umidians tor their skill in riding without bridles, 
 whom Virgil in the 4 of v J arid Aufonius in grat. action, pro 
 conful.gratian.c&UnfrtnoSygentitru nefcUnufreni. And feeing 
 
 S among 
 
1 2 S An Expofition upon Verfe i o . 
 
 Note. among the 2(umids their riders can ride without a bridle ; Fie 
 
 uponGinfttans, who have fo many bats, and cannot make ufe 
 of them* to ride forward, and runnc into Gods obedience. 
 
 God hath taken great paincs to chaftife us, albeit, wee have 
 not amended, but gone from evill to worfe, and therfore feeing 
 neither his goo i provocations, neither his chaftifements will 
 
 b ,0 dle f th * wor ^ e u P on lis '. h c h^h one bit and briJie to keepe us in from 
 1 1 e or man ^ om ^ more evl p> y evcn ^ tae houre of our death, where wee 
 
 fhall be curbed in, that we doe no more harme. Were it not 
 better for us, to make better ufe of the frequent admonitions of 
 Gods fervants , and of thechaffifements which God hath laid 
 upon us , that wee may humble us under the mighty hnnd of 
 God, andlearne to be wife by our owne experience, left he bee 
 forced to draw his fword againft us ? 
 
 [_ Lefi they come neere thee,~\ See the unworthineffe of thefe 
 jades, the poore Minifter if he be upon their backes , can fcarce 
 keepe the faddle, and if he would leade them forward, one jade 
 or odier will take him by the coller, which could not be,unlefle 
 they were as the Horfe and Mules. 
 
 [CAfatjy forroives [ball come to the mckfd, , Now is fet downe 
 
 two reafons, which may raife and roufe the naturall man from 
 his fenfeleffe bniuftineile. 
 Firft, from the judgements of God upon the wicked. 
 Secondly, from his mercies to hisele&and obedient chil- 
 dren. 
 Defperateis lie So that either Gods mercy may allure him, or his juftice ter- 
 whowillnei- rifie him. Thenhemufineedsbeadefperateperfon,- who can 
 ther be moved b c moved with neither of them. Becaufe he called themindocil, 
 wuh ^mo^anduntra&able, ^ o^ftfnate, now he calleth them wicked, 
 regions rG ° r " not a i imple finner, as we be all, but whoaddethdrunkenneflc 
 to thitii, and rebellion and prefumption to his ignorance, worfe 
 then the Mule or Horfe. 
 The life of the He computes all the miferies of the wicked, under the name 
 wicked isfor- offorrow, who although they live delitioufly with the rich 
 row. Glutton, and 2^jM } yet all their mirth is converted into for- 
 
 iSam \ ' 9 row ' perplexitie *, for as the mifenes of Gods children are 
 
 VfaT-ol? 7 evcr turn cd into joy ; Weeding u At evening fiht joy commetb intbe 
 
 mornings fo the joyes of the wicked are ever turned into for - 
 rowes, ior albeit they fceme the happieft men under the Sunne, 
 yet the fudden revolution and change of their cftate , ihall de- 
 
 monftrate 
 
the thirty two P s a l m e . Verfe i o. i *9 
 
 monftrate to the world, what foolcs they were, and how the 
 
 Devill bewitched them, and (as upon ^M^j brought unex- Dan $ ?0t 
 
 pcfted forrowes upon them in the midft of their joyes. And 2s 
 
 it not juft with God, to render tribulation to them who trouble his % Thef.i.6. 
 
 Church ; and to relcafe them who have had many grieved 
 hearts for the fame > And I doubt not but the Lord in his met- 
 ric, (hall fo bring about .ill matters, that as the wicked triumph 
 and re Joyce at the forrowes of the Saints, God (hall make them 
 alio wcepc there time about, and bring Joy to his cleft. Blefed Ma p. 
 are they that weepefor they fall be cemforted • woetojouwho laugh, L u ke 6. 25. 
 for ye /ball weepe. 
 
 \\JWany forrowes : ] Many finncs bring many plagues, many Many.finnes 
 in life, many in death, many in this life, many in the lite to bring many 
 come. many within him,many without him. So unhappic is the forrowes. 
 ftatcot the wicked, whofe forrowes fhaU be multiplied. 'Behold H**f- ! M4. 
 
 my fervants fall eate, and ye fall be hungry, &c. and in tho. Revel. ^ , | I2 * 
 0»<r n><3<? is pafl^and two are to come :and the Angel flying through 
 heaven, cryed ; Woe y woe 3 woe, to the inhabitants of the earth. 
 
 The godly have forrowalfo, but not comparable to theirs; Thegodiyand 
 
 Tor God in wrath remembreth mercy, which he doth never to the Wlck ^s Cor- 
 
 wicked; the Lord delivereth the godly ,as the Israelites through ^ ^ r ' 
 the Sea, and drowned the wicked. /' 
 
 The examples of Gods judgements arefeene in Lucifer ,Qi\t ifa.14 12. 
 firff parents. Caine. The firft world. The five Cities. Fharoah. Gen^.io. 
 
 T^jbuchadnezjir. Antiochus. Herod, &c % Readeover the 28. of £? en 4>I u , 
 
 1>eut. There is a catalogue of the forrowes of the wicked, Gen'18 19. 
 which (hould affright any Chriftians heart. Andalfointhc 
 
 so.of lob where is faid ; all f arrow {hall fall on him. But mercy [hall lob 20,22. 
 compafehim, who trtsfteth in the Lord. Hee hath threatned the 
 
 Wicked with a confideration of Gods judgements. Now hee 
 allurech them, with an offer of Gods mercies, the godly are e- 
 ver well, and all turne to the beft to thcm.Salvation and welfare 
 attendeth them in all places,at all times, in all caufes, in all their 
 bufinefle, in things certaine,anduncertame,inprofperityand 
 adverfity,. in body and foule, m things prefent and to come. 
 
 [Mercie. 2 What cvercome to him is mercy, and flowing 
 from the fountaine of the remiffion of hisfinnes. The Lord 
 cro wnetb them with mercies, yea, his finnes turne to mercies. 
 Co him. But of this before. 
 
 [Shall compare him. ] As he wzs tompaffed with innumerable *D*ffr. 
 
 S z troubles, 
 
j j2 An Exfofition up$n Verfc 1 1 . 
 
 The godly as troubles. So God fhall compaffe him with a many comforts. 
 
 they are com- 'Dothan waSCOmpailed with tSfr*mue< y £o WZS it alio With A*~ 
 pafled with g e [ s ^ M t j oe m6Un tame compaffetb Ierufalem y fo is the Lord about hi* 
 
 they with ° arC P eo P^ an d hath promifed to be a wall of fire about her. 
 
 mercies. C That trufbetb in the Lord. ~} Thcfe arc the people to whom 
 
 i King,6 i ?. mercy appertames, even belccvers, for taith oncly makes us ac- 
 
 JJ- ceptable to God. But or this like wife before, 
 zih **< * ^ befecch God make us all penitent for our finnes,and fcnfible 
 
 DoBrine of his mercies, but above all things , roote us in the Faith of 
 
 Mercy belon- Chrift, that we may depend upon his promifcs, that are both 
 
 geth to the faithful! and true. 
 
 faithful!* 
 
 Verse XI. 
 
 'Be glad righteous, and rejojee in the Lord 3 and be joyfull aU ye, that 
 are upright in heart. 
 
 The fubfhnce ^i-tHis verfe containeth theconclufion of the P falme 3 wherein 
 . of this verfe . J[ is { ct d ownCy an exhortation to fuch as are happie and blef- 
 fedby remulionoftheirfinnes , toafpintualljoyandprayfing 
 of God. And this exhortation dependeth very well on that 
 which goeth before the remiffion of finnes, the fruits of repen- 
 tance, and the fatherly mercy of God towards the faithful!, to 
 whom properly this exhortation belongeth. 
 After resell- p or a f ter t he remiffion oi finnes, there arifeth an unfpeakable 
 of Gnne arifeth j Q y - n c k e bei ecvei:s heart, for joy is that fruit ot faith. And af- 
 Rom 51. ter c ^ e Apoftle.7^».4 . had fpoken oij unification, he ihierreth, 
 
 Rom. f.Tbenbeinr juflified by faith, we have peace toward God y 
 
 through our Lord Iefus Chrift. Which doubtleffe comprehen- 
 deth all forts of joy, and the Angels when they Preached to the 
 Luke no. fliephcards of Chrift, they profefled they told joyfull ty- 
 dings. 
 
 This exhortation containeth three parts. Firft, what he doth 
 exhort unto, to rejoyce. Secondly, whom; the righteous and 
 upright men. Thirdly, the limitation thereof, in the Lord. 
 
 [^8 e glad : ] He exhorteth them three times,be glad,rejoycc, 
 
 and be joyfull, and as he made mention of a threefold blefling, 
 
 Mansfrnflelfc- fo^oth he of a threefold joy. Wherein, wee have two things 
 
 neUe in Spiii- nccciiafie to be obferved. Firft, the dulneiTc of our nature* who 
 
 cuaii thing;, as 'flow horfes ncede many fpurres, and provocations to fpiri- 
 
 tuail 
 
the thirty /wPsalme; Verfe ir ij j 
 
 tuall things, whereas we are naturally overmuch bent to carnall 
 things, that we ncede no incitations thereunto. But by the con- 
 trary in fpiritiull things, we arc caft into a deepe ileepe, who 
 cannot be wakened at the firft cry ; but as m*n alter drinke 
 have neede to be roufed often, that they may behold the light, 
 fo men drunken with the pleasures of finnc,as ^(a^ianzen faith, 
 Muil bee wakened by di verfe exhortations, as this fame Pro- 
 phet in the fubfequene Tfalme, redoublcth his exhortations for 
 thefam? cfteft. And the Apoftletothc Thiltppians fairh, rm* Phil.4.4. 
 
 Joyce m the Lord continually, and I fay againe, rejoyce. 
 
 Next, perceive that this exhortation growes , for the word The proper 
 Be glad, properly in the onginall iignifieth an inward and hear 1 %riEcation 
 ty ;ov, by the prcfence or hope at leaft of a thing defireablc or ^ 'j^T 01 ^ 
 good. The word Rejoyce, to exprefle our joy by fomeout- pfj,-^^ 
 ward gefture, fometimes ufed for dancing, as the hills skippefor Rejoyo 
 gladnijfe. The word r Bejoyfull ) to cry forth for gladnej}e,as the Phl.6i.iz. 
 dumbe mans tongueihall fing. ^ yytall. 
 
 This gradation teachcth us, that this is the nature of Spirituall £*X : 
 joy .That it ftill increafeth in us by cetaine degrees,until it corne $ p f r j t „2jp 
 to the perfection of all joy, which is fignified by the ]aft word, a&aiesincrca- 
 importing as it were atriumph, and ftiowting after vi&orie. So feth. 
 that they are truely penitent , wh ich have overcome finne, and 
 Satan in their fpirituall combate > and have triumphed over 
 them as vanquifhed enemies. Obiettio*. 
 
 But it may be objected, that the beft Chriftians, commonly 
 havethelealicaufeofrejoycing, in regard they are more fub- 
 jecl: toTroubles,Croffes,Impiifonments,Poverty,Sicknes,5<:c. •yfn/wer, 
 then others. Our Saviour anfwereth to that. In the world yee lohn 16. 3 j. 
 Jball have trouble ', but in mejejhall have joy ; rejoyce, I have over- 
 come the rvorld.Thc Martyrs who fuffered die loffe of their lives, 
 and riches, with great joy in the very midft of the jS^rie flames 
 did fing, and praifeGod,as though they felt no pa:nc> their in- 1 Cor. i?.??. 
 ward ) oyfwallowing up their outward troubles. Chriiliansin jtowarrf joy 
 their veiy death mamfeft the fame when they.cry .0 death » W "uwxdaJ? 
 
 is thy fling , O hell where is thy vitlorie. So, howfoever they be f es 
 fubjed to the greateft mifenes outwardly, yet the joyaiifing Dottrine. 
 from the affijrance of Gods favour doth fwallow diem up. Only thofe 
 Obfe^ve , iporeover that none can truly rejoyce , but they iuly 'c/oyce 
 who hav:C gotten remiflion of their iinncs. The righteous doh whofc; lmneis 
 (wg and rejoyce. The flr anger {hall not medic with his joy, Let them j^ ^ ne ^ * 
 
 S 3 that ' 9 ' # 
 
15-% KyinExfofttionupt* Verfe ir. 
 
 Vr&> 1 4. 1 o that fee ke thee rejtyte and he glad in thee* My fervantsjba/l rejoyce 
 
 Pfal.40.16 fayth the Lord. For they get the white (tone given them; And 
 
 I la. 6 5 . 1 1 a name written therein y which no man knoweth y faving he that re- 
 ceiveth it. And this is , thy ftnnes are forgiven thee, fndeede the 
 
 wicked have their owne earthly and flefhly joyes , but if yee 
 
 would examine them ftri&ly , they are rather torments then 
 
 rhr r.bon 18 )°y cS3 yvhichChryfofiomeobkrvcxhwcli, affirming that joy 
 
 *dpop. m% ' is onely proper to the godly, and never to be attributed to the 
 
 Atiocbenuiu ♦ wicked. For the covetous man whofe pleafure is in riches , the 
 
 more they grow, the more his thirft increafeth , which defire 
 
 tormentcth him y as alfo the feare of the lofl'e of them , excru- 
 
 tiats his minde night and day , when riches grow > feare grow- 
 
 Ifa, %j. 20 e ^h . And the Prophet Ifaias fay th, The wicked are like the rag- 
 Ef 57,z i' ing Sea , that cannot reft , whofe waters caft up tnjre and dirt > there 
 
 is no peace fayth my Cjod to the wicked. 
 
 The godly and But c ^ cre 1S a 8 rcat difference betweene the joy of the godly 
 wickeds joy and the joy ot wicked , if yee will compare them together , for 
 differ. the one rejoyceth onely in God 3 the other in earthly tilings. 
 
 The f oule of the godly is indued with true and folid joy : the 
 flefh of the wicked only enjoyes penfhing pleafures , the godly 
 they rejoyce m the midft of their troubles, the wicked are grie- 
 ved in the midft of their joyes. The joyes of the godly are eter- 
 nal,the joyes of the wicked moentancal. The joyes of the god- 
 ly are evermore augmented till at laft they attain to eternal feli- 
 city, but the hope of the wicked turneth in difpaire , their life in 
 pfal iz6.e death eternal Finally ^thejoyes of the godly fpring out of teares, 
 
 The Spuituall They fow ( a precious feede ) in teares , andreapeinjoy. Thefpiri-* 
 
 hu C lu ff ■ m ^ ^ alve ft i s & rre different from the remporall harveft , for 
 xv * 1 cr# the husband-men holde out of their experience, that the har- 
 veft will be anfwerable to the feede-time , but in the Chriftfatr 
 harveft , we fow with watrie teares and reape on dry weather, 
 by the contrarie the wicked have a dry and feafonable feede- 
 time , but they reape with waterie teares with confufion , one- 
 ly thofe doe indeede rejoyce whofe finnes are pardoned. 
 Reafons of the ^hc reafons wherefore arc thefe , Firft , becaufe none elfe 
 F°P es J°y • {j ave warrant to re j oyce. For the wicked man , nothing trou-* 
 The/o'dly bleshim, notfinne, for it is his pleafure: not tentations* thefe 
 have a warrant hee fwalloweth up : not his confidence , it is afleepe:nptthc 
 to rejoyce. Devill,he is already made his vaflall and fervant: not the fyorH I 
 itishis trea&re : no outward afffi&ions , hee will notendure 
 
 them 
 
the thirty ^Psalme, Vcrfe 1 1. 1 3 j- 
 
 them : Yea S. lames bids them not rejoyce but houle. HohU ye ram. ? r 
 
 rich men. And S. Lnke fayth to them , Wfi b* e tQ 1* H that rejoyce Lutc *m- 
 **ir , for yee [kail mourne \ 
 
 Secondly, as the godly onely are commanded to rejoyce, fo They arc com- 
 they have onely caufe to re Joyce, becaufe they onely injoy the manded t©rc- 
 pretence of God by reafon of the covenant, they have an intrcft J°y ce - 
 to all things in heaven and in earth , as a woman hath to the j. *• 
 goods of her husband : which is a great caufe ot joy. 4 ° 20 * 
 
 Thirdly , they know that their names are written in the They have the 
 
 bookeof life, as our Saviour faith. f t\\oycenotinthis y that the fyiritof God 
 Spirits are fubjeft to yon 3 but rather rejoyce that your names are tJlc author of 
 written in Heaven . * °Y* 
 
 Fourthly, onely they have the Spirit of God, the author of 1 Thef.i 6. 
 tme joy, which is therefore called the joy of the holy Cjhoft. On- Pfal.4 j . 7 . ' 
 
 ly they are annoy nted with the oyle ofgladnejfe. 6. 
 
 Fiftly, onely they have efcaped from condemnation , as the The / efca P c 
 Jfraelites efcaped the hand of Pharoab, and rejoyced. SJ 100 
 
 Sixtly, onely they fuckc and draw their joy out of the Wells 7 ' 
 of found confolation, that is, out of the Scriptures , which are They draw 
 
 Written, t hat their joy may be full. j°y out of the 
 
 Seventhly, onely they enjoy a good conference, which is a ^ a ri r ^ ures * 
 cminuallfeaft ; and the caufe of the Apoftles joy, in the midft , i j* n ** 
 of their perfections. 8. 
 
 Finally, onely they have the hope of eternall glory ; Wee re- 
 
 iojee under the hope of the glory of God, fay th the Apoftle. Z 7cl7ci 
 
 [Te righteous and upright in heart J They are called righteous ence. 
 in two ref peels, i. Bccaufetheyhavereccivedthebloudofle- [>ro.'i f I? . 
 fusChrift, which hath made them righteous before God, by Aas 54 ig. 
 bispaflivc obedience, in that he hath fullered for their finnes ; Ho f cof et?l '~ 
 as tikewife by his adive obedience, whereby hee hath fulfilled ^ n J lo [ y ' 
 the law, which are both imputed to them, as though they had why called 
 done both. As alfo they are righteous, having received the righteous. 
 Spirit of fanclification, which tcacheth them to render to eve - Mat. 12.21. 
 ry one that which is his owne. To C*( ar > that which is Cafars. 
 To the Superiour, that which is his. To his equall that which 
 appertains to him; to his Inferiour,that which, he ought to doc. The rule of 
 
 TheruleofrighteoufnefTe isfet downe in the 15 Tfilme, lighteoufneffo 
 that neither in name, body, or goods, wee fhould injure any The ri g^ ous 
 
 1^2x1 J .° , , ' J manmuitbe 
 
 The righteous man muft alfo be upright in heart, that is, fin- upright. 
 
 cere. 
 
136 An Expoftwn upon Verfe ui 
 
 cere , for faith and hypocrifie can never ftanJ together ; And 
 of al vertues,God liketh beft of finceritie Sc finglenefle of heart, 
 and it muft needs be comfortable to us when we can fay to the 
 
 Lord ; Fxjimine me Lord, and prove me, try my reinesandmy 
 heart. T/al. 26. i. 
 
 And with our neighbours, we fhould deale fo uprightly, that 
 we may not have Butcer and Qyle in our mouth, and a (word in 
 our heart, but as wee profeffe kindneiTe to them, whofpeake 
 kindly, fo our heart may meanc the fame.and have not an heart 
 
 and an heart, 
 
 VU\ 1 2 1. To conclude this point , righteoiilnefTe and flnceritie are Co 
 
 RighteoBfnes j oyned together, that the one can never bee without the other, 
 wTrhoMt* € £ - anc ^ Z ^y alc rcc iP roca lk that a righteous man muft be fincere, 
 ride/ ^ nce " and afincere man muft be righteous. 
 
 e^. The limitation of this joy is fet downe in the laft pan, In 
 
 The godly re- lehovah, which diftinguifhcth the Chriftian joy, from all joyes 
 
 joyce m the earthly. Some re Joyce in one thing, fome in another, but the 
 
 l.ord. Chriftian rejoyceth in the Lord. Let net the rich man reioyce in 
 
 cr P- 2 1 * ha riches jtor the ftrong man in hisftrength, nor the wife man in his 
 
 wifedomc, bat let him that retoyceth y &c, {reioyce in the Lord,) 
 
 Ohjcftion. Oncly one queftion remaineth to bee refolved -, Whether 
 may not men lawfully rejoyce in the bleffings that God hath 
 given them, as a man in the Wife of his youth,Parents in their 
 children,and in fuch other temporall bleltings ? 
 
 Anfwsr % . I anfwer,They may provided al waies that God be the ground 
 and end of their rejoycing : that they rejoyce in them as pledges 
 of Gods mercy, and love them, becaufe they fee them ready to 
 ferve God,and that they regard more grace then nature in their 
 wives and children, otherwife their propofterous affe&ion tur- 
 
 iSam.4.»7,iS ncth into forrow and griefe , as did the love of Eli to his chil- 
 dren, who m th> end fmarted for it. 
 
 The Lord moderate our joyes, that they may bee all in him, 
 and fanctifie our perfons, that they may be righteous, and up- 
 right, that the joyes we receive here , may be entrances to the 
 everlafthg joyes we fhall receive in the kingdomc of ^Heaven* 
 through Chrift our Lord. *Amen. 
 
 !! J 
 
 m 
 
 F IK.I s. 
 
U7 
 
 
 GODLY AND FRVIT- 
 
 FVLL EXPOSITION 
 
 ON THE THIRTY EIGHT 
 
 PsALME,thc fourth of the 
 
 PENITEHTIALS. 
 
 His Pfalme hath three parts to be considered. 
 
 Firft, the title and fuperfcriprion. A Pfalme Thcdivifion 
 
 c/David for remembrance. Secondly, Davids of the Pfalme. 
 
 humble confeffion of of his finnes, which 
 
 brought forth fuch miferies on his bodic 
 
 and minde, which he be waileth throughout 
 
 all the Pfalme, until! the two laft verfes. 
 
 Thirdly , a prayer to God for fupport and rcliefe out of thofe 
 
 • troubles, contained in the two laft verfes. 
 
 The Title. 
 e/f Pfalme of David, for remembrance* 
 
 THe meaning of this title is, that he would keepe it to bee a 
 memonall and a memento of his miferies, whichbecaufe of 
 his finne he did fuftaine at the making hereof. For man by na- 
 ture is forgetfull of his miferies, fo that they pafle as waters that 
 are gone; yea albeit they urge him very vehemently while they 
 are lying on him,yet he prelentlv forgetteth them when he get- 
 tcth the fmalleft reliefe^as men do the ftormie 6kfts of Winter, 
 fo foone as fome few faire Sommerdayes doe appeare. This 
 forgetfulneffe fpringeth out of thatroote of ingratitude, which 
 is a capitall finne ; and therefore David prayeth unto the Lord, 
 that his benefits flip never out of his minde. So that God who de- 
 ll vereth us out of our troubles, muft alfo fumilh us with memo- 
 
 T ric, 
 
 Man remem- 
 breth his trou- 
 ble no longer 
 then vvhilli he 
 is under it. 
 Simil. 
 
 Forge tfulnellc 
 fpringeth of 
 ingratitude. 
 PULi03.a. 
 
1 3 g An Exfdfition upon 
 
 Doftrive. ne , both to remember the deliverances , , as alfo the troubles 
 God who dc- out ofwhich he hath delivered us. 
 
 Iivereth uj, j aco y mac J e a vow a t Ttetbel , that ifQod went with him 9 and 
 
 mutt put us m W0H /^ Lg e p e yi m tn t }, e l ournt m which hee went . And would give him 
 
 mind of our , t r » # / ' ^ r i * , 1 1 *i . * , 
 
 deliverance, bread to eate and clothes to put on y &c* then hee [bouldbee his God. 
 
 Gen.28. 20. But when he returned , God put him inminde of his vow,fay- 
 
 Gen. * ? , 1 , ing> Ari[e> poe up to Bethel, and dwell there ,and make there An Al- 
 tar unto (jod that appeared unto thee when thou fleddeft from E fan 
 thy brother. 
 
 And as it is naturall for us to forget Gods benefits, fo it is as 
 Man remem- naturall unto us to remember evill.If any hath offended us in the 
 bcrs evill teo fmallef t word, that we keepe frefh in memorie ? 2(a m ira tar- 
 weii. ditfmefenefcit, wrath flowly groweth old. As the fieve retai- 
 
 Simil. neth the branne, and grof le excrements of the corne, and fuffe- 
 
 reth the good graine eafily to pafle thorow •, fo doe wee eafily 
 retaine evill, and forget good. 
 
 This fuperfcription is not to be found in all the P [dimes > ex- 
 cept in this and the fevenne. Howfoever, let us pray unto the 
 Lord to furniQi us with afaithfull remembrance both of our 
 finnes provoking him to wrath againfi us, and of his manifold 
 mercies pardoning our manifold finnes ; as aifo that wee may 
 forget the particular injuries and wrongs done unto us. 
 
 The fub fiance and ufe of this T>falme. In rfie 38. Tfalme David 
 
 deploreth unto God the violence of his fickneife, the malice of 
 his adverfaries , who feeming to pittie him., mocked him by 
 their craftie vifitation , excluceratmg his wounds by their de- 
 ceitful dealing, while he in the meane time in patience pofleffed 
 his foule, not making anfwer to their injuries, in the firfl: twen- 
 ty verfes y in the two lafl imploring Gods helpe for his delive- 
 rance from them. 
 
 The ufe of this T>falme. 
 
 This P Jaime will be very pertinent for every one, who is out- 
 wardly or inwardly grieved: for they have this godly Prince 3c 
 Prophet fet down before them in that fame cafe, as Chrift alfo, 
 whofe type he was,acquainte I with the like miferies,&. an high 
 Heb.2.27« Prieft, who having tafted of all ou* griefs, may more heartily 
 
 compaflionate us in our affli&ions, 
 Aganft the ^he Papifts thu ike th.it this Pfalme fhould be fung for thofe 
 foSeln 8 * that aff * in Purgatorie ; ( which they themfelves grant was not 
 Purgatory, before Chriftsdayes:) butiithey marked itnghtiy,they would 
 
 bee 
 
the thirty eight Psalme, Verfe i . i j 9 
 
 be afhamed of chat aflertion -, for it deftroy ct-h all the grounds 
 of their purgatoriall fire, which fome of themfel ves confeile; 
 from whom albeit Lorinus the Iefiitc and BeUarmine doc not 
 difaflent, yet they thinke it not meete to condemne the oppini- 
 on of others who affirme the famc,left thereby they fhould give 
 us (whom they call Heretikes) caufe of rejoycing. Whereby 
 we may plainely perceive how thofe two arch-herctickes de- 
 
 tame the truth of (jodin BHrighteoufneJfe , commending andap- R° m « l l8 « 
 
 proving the falfe wrefting of- the Scriptures, and not danng to 
 condemne that as hereticall doftrine, which they cannot prove 
 to be cananicall and agreeable to the truth. 
 
 Verse I. 
 
 O Lord rebuke mee not in thine anger, neither chafiife mee in thy 
 wrath, 
 
 T Here are 22. verfes of this Pfalme , anfwering to the He- 
 brew Alphabet. This firft verfe is agreeable to the firfl 
 verfe of the fixt Pfalme (of which I have written at lcngth)cx- 
 cept onely in the two Hebrew words Beappecha and 'Bekjtjpecha, 
 which are Synonjma , and of one fignification : which two 
 Pfalmes Saint 'Baftl conferring together, findeth them to agree 
 in many things, as the diligent reader by comparing them to- 
 gether may perceive.He alfo compareth a (inner to a ficke man, 
 
 qui levia ac mitia pharmaca depderet , f err urn & ineifiones & ig- Bafil. lib.x. 
 
 nem deprecatur, who defireth light and eafie plaiftcrs, and a- defiatu #£ 
 gaine , would be free of cuttings, fire, and extreme remedies. m - 
 To the forefaid plaee of the fixt Pfalme ( left I fhould feeme 
 tedious in repetition) I referrc the Reader. 
 
 Verse. II. jJ 
 
 For thine Arrowes have light upon me, and thine hand /yeth upon 
 mee. 
 
 SAint Jerom tranflateth the Hebrew word T^jehathu , pier- 
 ring me The arrowes of God, are the calamities and vexa- 
 tions whereby he was difquieted in minde and bodic; compared 
 to arrowes frequently in the Scriptures, as Oeut . 3 ,2 . 2 3 . / wilt 
 
 teslow mine arrowes upon them -, And in the 42 . VCllc* / will make 
 
 T 2 rmnt 
 
X40 ji* Exfofttm upon Verfc 2 1 
 
 mine ironies drunke with bloud. And lob 6.4. The arrowes of the 
 What Gods -Almightie Are vt me. For God is compared to an archer, whofc 
 an -owes are. hand is ftrong, and waverethnot-, who hath a ftiarpeeye, 
 
 forefeeing on what part his arrowes will light. His arrowes are 
 
 are his afflictions; hismarke, is the foules and bodies, both of 
 
 the cleft and reprobate. 
 
 In this, that God is the archer who'fhootcth at us, wee have 
 
 'DoHrine. Angular comfort, that it is his hand who made us, that alfo 
 
 God who woundeth us •, neither can any evill come from his hand : for 
 
 woundeth us, albeit he wound us 3 yet he will cure us againe. Come, let us rc- 
 
 muit alfo bcale turne t0 t ^ e £ or ^ (f alt h tne Prophet.) for he hath wounded us, and 
 
 u^againe. ^ w m^ ea i e HS A g^ ntm \\ ls f WO rd cutteth with the onefide, and 
 healeth the other ; as the Poet fpeaketh oi*AchiUes : 
 
 Ovid. lib. 1. & qui milri vainer a fecit 3 
 
 deTrifiib Solus Achilleo tellere more poteft. 
 
 1 am 103 * Xhat is, he that hath wounded me can only heale me after the 
 Aug. conf. 9 . manner of Achilles. Gods arrowes are like lonathans, which hee 
 eap. z. fhot to "David in the fields, in token of his love. God, faith 
 
 Saint Auguftine> amat quos fagittat, loveth thofeat whom hee 
 tn?o£ libTo*' fllooteth - And Cryfoftome calleth them, SagiUfalntis Domini, 
 Tap! 6. l 10 tne arrowes of the Lords falvation. 
 
 The divers Thofe arrowes commonly are either wicked men or devils, 
 fores of Gods whom God fendeth forth to affli£fc his o wne children, fliarpe as 
 arrowes. arrowes, light and fwift as arrowes* and ready to doe harme to 
 Gods Saints -,. or elfe iickneile, poverty,infamie,andfuch other 
 Note* afflidions , whereby our moft gratious Father thinketh moft 
 
 fit to fub due our vile corruption ; all which albeit in their owne 
 nature they are evill , yet God can convert and turne them to 
 Simtl. the utilitie and prophet of his owne children. AsaPhyfitian 
 
 can ufe the moft poifonable and venemous herbes to cure the 
 moft defperate difeafes ; yea the flefh of the dead ferpent , to 
 cure the wound gotten by the living fepent : To God can con- 
 verted turne the mifchievous machinations of our enemies to 
 our falvation. 
 Objettion. The marke and But at which the Lord fhooteth, is David. 
 Solnt. And it is the Lords paftime to (hoote at his owne Saints. 
 
 How God is I anfwer, he (hooteth both at the godly and wicked, butup- 
 faid to fl»ot on divers intentions : at the godly, to waken them out of their 
 at ff 8 odl y> fleepe, and he will cure the wound which he makcth: at the 
 the wkked wicked for their utter deftru&ion > hee Ihooteth at their heart, 
 
 to kill them. D** J 
 
the thirty tight Psalme, Verfe z. 141 
 
 £ Are fixed in me. 2 By this he declareth, that it is impoflible to 
 any creature, vifiblc or invifible, to pull forth that arrow which 
 God Ihooteth. The hand which fhooteth it, mud alfo pull it 
 forth. Albeit the devill, the Caldeans and Sabians plagued Iob y 
 and were arrowes fliot by God, as he confefleth Chap.i 3 . verfe ^ 
 
 14. and Chap. 19. verfe 21 . yet the Lordonely relived him. 
 
 ~ *s4nd thine hand Ijcth on mef] This fecond comparifon,takcn 
 from the hand of a man , fignifieth, that whatfoever trouble 
 cametohim,hctooke it from Gods hand. His hand fome- Tj ie f ortso f 
 time is called the hand of creation •, as Pfal. 8.3 When I beheld Go(is hands in 
 
 thine heavens > even the workes of thy fingers. Sometimes of dellVC- the Scriptures. 
 
 ranee; as when he delivered his people out of Egypt by a ftrong 
 hand. Sometime of revenge, as Heb. 10. 31. It is afearefull 
 
 thing to fait into the hands of the living (]od % It hath alfo many 
 
 other fignifications in the Scripture. And fo "David in his fick- 
 neilc fetteth before his eyes che hand of God enarmed tor the 
 punifhment of his finne. And whofoever he be, that fu6fifteth 
 andlhr eth in the fenfe of his calamities, hee differeth nothing 
 from a beafl : but tiiis is wifedome and prudencie in a Chriiti- Ier< y, 5, 
 an to looke up unto him who fmiteth him ; the negleft where- 
 of, that the Prophet be waileth in the Ifraelites. 
 
 Lorinus the Iefuite maketh a ridiculous accommodation of 
 thischaftifinghandofGod,in thefe words : *Pcr accommodati- lfa.^+j. 
 onem prtterea pojfet Hind admit ti, fit confrmatiomanpts fit vdnti Aridiculusap- 
 imprejfio ilia coll o phi, qua ft ab Epifcofo ei> qui facr amentum Con* P" cation madc 
 firmationis confer t , memori* can fa : nam off tittslus Pfalmi eft in ^ m * u $* 
 
 rememorationem : that is } Moreover this might be admitted by 
 application, that the confirmation of the hand may bee like to 
 that imprelfion of the blow, which is made 6y theBifhops 
 hand, to whom he giveth the Sacrament of Confirmation for 
 memories caufe ; for the title of the Pfalme is in remembrance. 
 Indeede fuch a rediculous expofition of the Scriptures and abufe 
 thereof, deferveth to bee laughed at by children For if 
 David had not felt heavier blowes from the hand of God, then 
 the children doe from the Bifliops, I thinke hee had no caufc 
 tocomplaine. 
 
 T3 Vers* 
 
H 
 
 14 % Kjtn Ex f option uf$* Verfe 3. 
 
 Verse III. 
 
 There is nothing found in ntyflefi, becanfe of thine anger : neither is 
 there reft in my bones y bccattfe ofmyftnne. 
 
 E procecdeth in this third verfe to exaggerate and amplific 
 the greatneffe of his griefe from the univerfalitie thereof; 
 that his fickneffe was not laid on any one part of his body, but 
 upon his whole flefti , and upon all his bones. Hisflefhishis 
 exteriourpart, his bones his inter iour. Albeit the ulcers and 
 wounds ofhisflefh were very fenfible to him, and more hor- 
 rible in the eyes of men who beheld them ( as thofe of lob and 
 lob u 7; Lazarus,) which he might have apprehended deepely when as 
 Luke \6> 1 1 . by them he was made contemptible in the eyes of men : yet his 
 inward paine, which was more felt then feene,maketh him thus 
 pittifully to cry. Wherein we have thefe things to confider. 
 DoEl. Full, that as all members agreed together to the performance 
 
 All his mem- of his filthy luft,foevery one of them receiveth adefervedpu- 
 bcrs finned, all niftiment. And it is good for man that he fliould be thus chafti- 
 are pummed. f cc j in t ^ wox \^ f or a licrlo time, rather then that he fliould be 
 referved for everlafting darkenefle, where every member (hall 
 receive eternall paine for their finne. For as finnc pleafeth na- 
 ture, fo doth it deftroy and confume nature. 
 Snnot^bidc Secondly , he fetteth forth the caufe of thofe punifhments, 
 ifnTe? 3 ' C even Gods wrath, becaufe ofhisfinne. For when thofe two 
 Simil. meete together, they are as fire and flaxe •, Gods wrath as fire, 
 
 will (bone devoure the ftuble of our finnes. 
 
 Thirdly, obferve that 'David maketh not Gods wrath the on* 
 ly caufe of his miferies and heavie fickneffe ; for that were to 
 Si nne (not charge God of unrighteoufneffe : but he juftificth God, when 
 God)che caufe he acknowledged that his owne finnc was the caufe of all his 
 of all our mi- cvl 'l s And furcly we canncver give fufticicnt honour to God, 
 fcri "j n except we free him of allimputations of uniuft dealing, andac- 
 r \ J % knowledge our felves to be the caufe of our owne miferies. 
 ^o^avora -' Finally, obferve out of this verfe, that the word in the origi- 
 biy upon us, nail language Mippene, from the face, is two times repeated, 
 unlcs firftwe both in fpeaking of Gods wrath and his owne finnes, that is, 
 looke both up- f or t j lc figh t f t hem both. Wherein perceive a leffon worthy 
 onourowne of conffderation , thatis, that we mult have a two-fold fight, 
 ^arthciT" before wc get the fight ofGods favorable face: Rift wee muft 
 
 have 
 
the thirty etght Psalme, Verle 4. 143 
 
 have ourowne finnes before our eyes; next, wcemuftfeethe 
 countenance of an angry God looking downe upon us with au- 
 ftere and heavie lookes becaufe of them : and then in the third 
 roome,we muft beg Gods favorable face to ftiinc upon us. The 
 Lord grant us the right fight of all thofe three : that as hfepbs Gen. 42. 
 breathrcn firft fa w his angnc countenance, and then his favo- 
 rable acceptation with the greater gladneflc ; fo wee may fee 
 what we have deferved at Gods hand, and fo after may heare 
 
 the vayce of joy andgladnejfe, that the bones which heehath broken Pfal.f 1.8, 
 
 mayreiojeeagaine. Firft we muftheare the terrible thundring 
 of mount S$nai ; then the joyiiill fhouting of mount Si$n m 
 
 Verse. Ill I. 
 
 For mine iniquities are gone over mine head : and as a weighty 
 hurt hen they are too heavie for me. 
 
 J-J Aving fpoken before of the caufe of hismiferie, which was 
 
 his finnes ; now hee aggravateth them in refpeft of their A marke of a 
 multitude, comparing them to waters which hadgone over his true penitent, 
 head ; and in refpeft of the magnitude and weight, comparing to aggravate ' 
 them to a burden : which furely is a marke of a penitent Tinner, ni s fin " e - 
 when he ( as was David ) can be content to confefte his finnes, p ^' 1 * 8 J 8# 
 to be in number more then the fand of the fea, or the haires of 
 his head. 
 
 He compareth his finnes to waters which albeit at the firft en- why fins are 
 trance they feeme fo fhallow, that fcarce they touch our ankles; compared to 
 yet the further we goe into them, they prove the deeper, and wat t' rs - 
 foone paiFe from our knee to our fhoulders, and over our head, Ezek 47- '> 2 > 
 and drowne us, except God provide a remedy; asitaplankeor ***** 
 boord be caft unto one in danger of drowning, whereupon ta- 
 king hold, he may eafily efcape the danger : even fo wee goe 
 fromfinnetofinne, andiromlefieto greater, untill that many 
 finnes meeting and concurring together overgoe us; and wee 
 filling the cup of our iniquity , bee poyfoned wich the dregs 
 thereof. Therefore let us take heede, and turne backe in tune, 
 left going forward, contemning fuch warnings , wee become 
 felfe-murderers, murderers of our ownefelves. We have bet- 
 ter waters, through which we may goe in fat ery, ch f waters of 
 Sttoah, which runne foitiy, by which we may reirefli our owne ^CxB t. 
 
 fumes i 
 
144. <& n Exf option up** Verfc 4, 
 
 foulcs ; the bleffed bloud of Iefus Chrift ; and the waters of E - 
 47. 1 i . zickid, which flow in the San&uary , that we may grow from 
 
 grace to grace, till we come to glory. 
 Againft auri- Oiit of this place is clcarely condemned that auricular con- 
 cular confefli- f e (f lon;> by w hich men arc bound under paine of condemnation 
 
 to conlefle every particular iinne to the Prieft, which is lmpofli- 
 
 ble for them to doe : when as David, faith, they are gone over 
 
 Pfal .19.12. mine head • and againe, rVho can under ft an J hi t faults > 
 
 It is no marveii that hee faith, his finnes are gone over his 
 
 The pcrfons head : for in this one, he committed many fumes, and offended 
 
 againft whom many perfons. He finned againft himfelfe indefiling his owne 
 
 David finned. body,againft Itatbjheba, againft Vriah, againft thofe flaine with 
 
 Vriah y againft his concubines; againft the bodie of the people, 
 
 by giving them an evill example, and ("which was woril of all ) 
 
 againft God, by making his Name to be blafphemed. 
 
 " zAndas a wetghty burthen they are too heavie for me, " The 
 
 fecond comparifon is taken from a burthen , weightier then 
 Wkereinfinne lead, heavier then fand. And indeede finne is more weightie 
 is heavier then then any burthen whatfoever t for, firft, it prcfieth downe t>oth 
 any burden, foule and body. When Peter was chained in prifon, in the 
 Acts 1 2 . night he had liberty with joy to raife up his foule to praife God . 
 
 Ads 1 6.i*. ? AU l was m prifon > but Gods word was nor bound, but it is 
 other wife with finne. 
 
 Next, burdens are upon fome parts of the body, not upon all ; 
 as manicles are on the hands, tetters on the feete,&c. other 
 members being free •, but finne and the bonds thereof are upon 
 every member, binding and prefling them fo downe, that they 
 cannot doe any fervice to Chriff . The eares are dull in hearing, 
 
 Kal j 4 * 1 *" t ^ ie eycs ^ °^ Sultry, t ^ e mouth an open fepulchre, the foote 
 a **' readie to fhed blood, &:c. 
 
 Thirdly, this is the greateft miferie, that when all other bur- 
 dens are felt, we bcare this with plealure, wee undergoe it with 
 Gcn.4p 14. delight, without wearying •, and are as Itfachar, afles couching 
 betweene two burdens. And furcly I thinke we are worfe then 
 afles, for when our burdens grow greateft, we doe not onely 
 groane under them, butaie glad to undergoe them , the two 
 burdens, both ofourconfcience and of our bodies. The Ifrae- 
 ExoJ 1 1 htes groaned in Egypt under temporall burdens,&: were heard y 
 - Ztl ^ t he fewes in Babylon, and were relieved : would God we could 
 PfaLi 4 7. groane under ours, that fo wemight be helped ! 
 
 it 
 
the thirty eight Piimh, Vcrfe 5. 145 
 
 I will not deny but David may may alfo meanc in this text of 
 the burthen ofaffliftions; feeing the originall word gnon, fig- 
 nifiethpaine; and Cain ufed that felfefame word in the fourth 
 of Gene/is . For tliree burdens are mentioned in the Scriptures .* Three for n at 
 
 of finne, as Come unto mealljc that are weary andloadtn (with (in) burdens. 
 and Iwill cafe you. Of />**«', as, C*fl f hj burden upon the Lord. JSj -1 - 1 ' 1 ' 
 And ot Gods benefits, as, Praifed be God, who loader (9 us with his p^* *£" * 
 
 benefits. God he loadeth us with his bleiTings both fpirituall and 
 tempo rail ; and weagaine loade him with our finncs , with 
 which we are loaded our felves ; Ahfinfull nation, a people loa- 
 den with iniquitie. And therefore God juftly muft againe loade a * 1,4 
 us with his corrections. 
 
 But it may be asked, how this felfefame fpcech is fpoken Objection. 
 both by Cain a reprobate, and David an eled child of God. 
 
 I anl wcr, that iinne was alike heavie to them both ; but Da- ^ 
 vid had a light of Gods mercy in the midft of his finnes, which 
 Cain did never fee, and therefore did not returne unto God for 
 reliefe, as here Z>*w^doth. 
 
 Verse V. 
 t-Mj wounds are putrified, and corrupt, becaufe ofmyfoolifkncffe. 
 
 HE E goeth further on in. the enumeration of his mercies, 
 which hee fettethdownc by the purification and rotting 
 of his wounds, and confefleth the caufe of them to be his o wne 
 foolifhneffe. Where firft fee, that finne bringethputnfa&i on Sinne caufeth 
 and rottenneffetomens flefh. For as the finne of Ai*** re- pucrifaaion 
 
 Ceived that fen tence, Dufi thou art, and to daft [bait thou re9 ^ r o»emics # 
 
 tume araine ; fo that curfe ovcrtooke all his pofteritie,that they en * * * l * 
 are fub/ed to ptitrifaftion and rottenneflc : which not onely 
 befalleth to them after their death, but when they are yet alive, 
 
 it fcizeth on their nature. For the fweete favour , there Jhall bee . 
 
 flincke. Yea commonly thofe that have bin fed mod delicately, **•"**' 
 ftinke moft filthily after their death. CMollius , deUcatiufaue 
 nutrita a corpora graviks olent mortua. And it is feene by com- Note, 
 
 mon experience , that the faired bodic hath the fouleit corps. 
 Which Saint Ambrofe confirming , bringeth in an example of 
 one who lacivioufly and libidinouily having lyen in whoredom 
 and feafting daily, after his death did fo flinke , that incenfe of 
 divers odours could not remove the fame. Afearefullexam- 
 
 V pie 
 
^ An Bxp$fition upon Vcrfe 6. 
 
 a neceffary pie to ftrike terror in the hearts of all fuch pamperers of the bel- 
 kfTon for bcl - Jy, and who make fo much of their flcfti, that they are careleflc 
 l y pamperers. of other things. Let them remember that they are (as Saint 
 Auguftine faith in his Confefllons) efca vcrmium, & faccus fier- 
 cer um i a pray of wormes, and a facke of dung. But their chiefe 
 rottenneffe is worfe then the rotteneflc of Lazstrus, who ftank 
 John i !. 3 9. U pQ n ^ fourthday : a type 3c figure of a finner,who being dead 
 in finne, his mouth becomme than open fepulchrc, and cafteth 
 forth fuch a ftinkmg unfavorie and pcftilentious fmell, that it 
 doth infe£t the veiy aire. 
 
 [TSecanfe of my footifittetfe. ] The originall verfion beareth, 
 from the face of my foolijhnejfe, as ye heard twice before. He cal- 
 leth it not foolijhneffe to extenuate his finne ( as many hypocrits 
 doe, who fay, they failed through ignorance) but to declare 
 that he wasfcercft ot his wits, and carried with a beaftly appe- 
 tite after his owne luffs. Sjnne is properly called folly , but it is 
 A companion fpiritually folly. A naturall foolc lacketh the ufe of reafon ; a 
 berweene a na- fpirituall foole is not guided by grace. A naturall foole thinketh 
 turali md a himfelle wifer then any other -, fo afpirituall foole is wife in his 
 
 Spiritual foolr. owne conce i ti an £ t k ere { s wore hope of a foole then of him m The wife- 
 
 t0 Qox'\ 1 8 dome of god is foolifhnefe to men. The naturall man ferceiveth not 
 
 1 Cor.1,14' the things that are of God. j^ot many wife, &c. Thirdly, as a 
 
 t. Cor. 1 . 16. foole marrcth all his matters * fo doth a finner bring all mife- 
 ries on his bodic, foule, eftate, pofterity : and looke how they 
 laugh at our folly, (for they thinke^ religion folly, and a ho- 
 ly life and devotion to bee dotage , ; fo God doth laugh 
 
 *Sam. 17. *9- them to fcorne , and their wifedome is turned to folly. Hec 
 confoundeth the counfell of Achitophel. And at thelaftday 
 they (hall fay Behold, thefe whonu wee thought fooles, are like the 
 Angels of fjod. 
 
 Verse VI, 
 2 ant* bowed, and crooked very fore y 1 goe mourning all the day. 
 
 J^E E proceedeth in the enlarging of his extreme troubles* 
 wherwith he was opprefled : fo that it is a wonder to thinke 
 1 Pet. ?.& how his faith could beareup fuch a heape of evils. And where 
 he faith,he wzsbowed and crooked, he flieweth how farre he was 
 humbled under the mightie hand of God, And he feemethto 
 oppofe his great dcje&ion and downe-cafting to the proud par- 
 
 tinacie 
 
'47 
 
 the thirty eight Psalm e. Verfe 6. ±74. 
 
 tinacy of many, who ftrivc fo agaiaft God.thacnone of his rods 
 can humble them ; who albeit they bee iearciully fliaken and 
 caft downe, fo that they arc forced to bow their bodicyct their 
 mindc remaincth fo obftinatc , as though they had iinewes of 
 yton in their neckes, and they lift up their hearts againft God. 
 Therefore this circumftance of his crooking and bowing, is an ar- 
 gument to move God to pitie his cafe, becaufe hec is not an ob- DoBrine. 
 Thnate finncr, and one who is rebellious, but one humbled by There is no 
 correction. Whereby we arc taught ., that there is 110 better re- fi "e r remedy 
 medie for us then to caft offour pride , and bow our fclves un- f or l,s *° ** de * 
 dcr Gods hand; yea the heavier that Gods hand is the more byT-mblina 
 dcje&edfhould we bee. And therefore David addcth, heeis purfdvS un- 
 crooked very fore. The word in the originall, meod, fignifying der the hand 
 very greatly and vehemently, fliewcth untous,that his griefes and of God. 
 forrowes were not common but extraordinary ; and God ufeth N*t*. 
 to make his Children examples of hischaftifements,who made 
 themfcives examples of finne to the world. 
 
 £/ goe mourning aH the day J The Hebrew word koder, figni- 
 ficth bUck*e$e , as one that walketh in mourning clothes. For 
 the blacke colour is a token of gravity and fadneae. But I am 
 rather of the opinion, that his meaning is, of the blackneffc of 
 hisskinne. For we know, that men whofe hearts are oppreffed pfal.n9.8j, 
 with griefe, doe lofe their naturall colour ; as David faith. Sin changeth 
 lam Uke a bottell in the [moke. For wee fee that finne deformeth mans . tcau w 
 and defaceth men fo , that it turneth their fatnelTe into lcane- ^ dcformit y 
 
 Pfal 
 
 nclfe, and beauty into deformity ; as the fame Prophet faith in pfal.*2i u 
 
 r. 
 
 another place, When (}od afflitleth man for finne, then hee waxeth Lam.4.7 ,8. 
 woeandwanne: and Mj jtrengthudryedup like a jot (beard. A 
 
 fearefull example is fet downe by leremie in his Lamentations, 
 
 Her H^a^arites were purer then the [now, and whiter then the milke\ 
 they were more ruddy in body, then the red precious ft-ones ; they were 
 Itke polijhed Saphir : now their vif age is blacker then acoale, they 
 cannot knew them in theflreets j their ski*s cleaveth to their bones , 
 it is withered like aftocJg. 
 
 £ All the day. ] The continuance ofhis paine amplifieth the £^7 ■ I ^. 
 fame. Forifaman had fome relaxation or brcathing,he might lyaTfli&ons " 
 gather new ftrength for a new aiTauk. lob complainetho.thc fmce God hath 
 like dealing ; for when he had beene vexed all the day, he faid, dealt more 
 
 <~My couch will give me reft ; but thou affray eft mee with viftons. hardly with 
 
 Herein have we to Iearne, patiently to beare Gods corrections, £"* 
 
 V a when 
 
 better then 
 re arc. 
 
t: 
 
 H* -**» Exfofiticn upon Verfe 7. 
 
 when now and then it pleafeth him to lay them upon, asfick- 
 nefle, poverty infirmity , Sec. whereas others better then 
 wee , have beene more rigoroufly handled then wee are. 
 
 Verse VII. 
 
 For my reine s are full of burning , and there is nothing found in my 
 fiejh. 
 
 O move God to pittie him , hee layeth open all his fores ; 
 
 even as a begger will lay open to the view of all the people 
 
 ■ his wounds and fores to moove them to have companion on 
 
 Simil. f 1 j m# r j , j ie p a tient unfoldeth his wounds to the Phyfitian , fo 
 
 fhould wee unfold our griefes , miferies and necefficies to the 
 
 Luke 10,33 Lord our God, that hee with the pitifull eye of the Samaritan, 
 
 may clofe and cure them. 
 
 In this verfe hee pointeth out his inward difeafes in the for- 
 mer words , ^Myreines are full of burning ; and his outward in 
 the latter words , And there is nofoundnefe in my ftejh. He was 
 
 univerfally tormented , both within and without. Should not 
 this affwage our griefe , when God vifiteth us in any one part 
 of our body , feeing David was vifited in them all ? The word 
 Cfthelim > is diuerfly expounded \ but I agree belt with thofe 
 that call it the reine s > under the loynes , and by a Metonymie, 
 the generative facultie. For the ftrength of man is in the loines: 
 and it is mentioned of the children who came out of the loines 
 oilacob : andinthe35. ofGenefis, verfe the 11* Kings fiaM 
 come out of thy loines. And in Proverbs. 31.17. Sheegirdeth her 
 loines with jhength. So that, as "David gave his ftrength to fin, 
 and that filthie a£t of adultery ; fo God puniflieth thofe fame 
 parts which did offend his Majeftie. And commonly God in 
 Obferve Gods his righteous judgement recompenceth Whore-hunters and 
 juftice agamft Harlots with filthy confumptions in thofe members where- 
 Whorehuntcrs. w ith they tooke pleafure to offend God. Therefore give not 
 
 Rom,tf; 1 3 your ftrength to fihne , nor your members to be weapons ofimqui- 
 
 tie 5 remembring that fentence of the learned Father j Terquod 
 quis peccat, per id ipfum punitur ;Man ispliniftied bythatfelfe 
 fame thing, by which he finned. 
 
 Of the latter part of this verfe is fpoken before , in the be- 
 ginning of the third verfe. 
 
 Ve R s e 
 
the thirty eight Psaime. Verfe 8. 149 
 
 BQttHBBSKH 
 
 Verse VIII. 
 
 laitu weakned and fore broken : I roar e for the very grief eef my 
 heart, 
 
 AGaine by divcrfc formes of fpeaking hee cxprefTcth the in- 
 tolerable vehemencie of his paine , and that it rent and 
 brufed him y and forced him , not to crie , but to roare as a 
 Lyon. Behold what a weight of miferylin bringeth on mans 
 body and foule , forcing God to difgrace his owne imagcthat 
 plealant pourtraiture of mans body and foule , which hec buil- 
 ded up for his glory , and to breake it downe and turne it into 
 afhes, and to deface that picture which hec painted fo glon- 
 oully and artificially , that he taketh as much pleafure to pull it 
 downe as he did to reare it up , to cut downe ins carved worke, Verfe 1 « 
 tobceangrieandchaflifethat childe whom hee loved fo well, Vpfe z. 
 to fhootehis arrowes at his fpoufe whom hee kept in his bo- ^ cr J5 *• 
 fome ; to tumc his hand which fed him , to correft him ; to v ^ ** 
 atflic} that flefh wliich hee cherilhed , to lay burthens on him verfc 6. 
 whom hee eafed •, to putriiie him whom hee beautified y to bow Verfe 7. 
 him whom hee ftraightened •, and to turne his laughter into Ve rfc 8 * 
 mourning , and his beauty into blackneffe and deformitie ; his 
 warming into burning •, his ftrengthinto weaknefTe ; his manly 
 fpeaking into beaftly roaring Yee may fee therefore how fin 
 can turne Gods good difpofition towards us into hard dealing , 
 his loving lookes into a frowning countenance. 
 
 But where hec fay eth, hee is weakned, it is evident, that Sin enfeebkth 
 finne enfeebleth mans nature. As wee may cieerly perceive in m ans nature. 
 Sam/ 'on and David. For when Gohah and all *Davids enemies s 
 were not able to overcome him, his owne finne weakneth him. * am * 17 ' 
 And when Samfon killed a thoufand Philiftins , and no bands 
 were able to keepe him faft, his owne finne made him a flave to I 11 ^ 1 ' ' 1 * 
 the Phiiiffins. &169.M. 
 
 And in iike manner he complaineth of his roaring , as^iee 
 did in the 2 2 . Pfalxne, verfe 1 . So that, as finne changeth us in- 
 to beafts , and through it we live as beafts ; fo in the end it will 
 make us to cne as beafts. Thenletusliveasmen, fubduingby 
 reafon our beaftly pailions and affc&ions , and like Chriftian 
 men let us overcome the fame by the Spirit of grace which is in 
 Chrift lefus , that wee inay fpeake to God as children , crying 
 Abba, Father. 6 Rom*.i 5 , 
 
 y 3 Verse 
 
I $ O ^An Ex f option uft* Verfe 9 . 
 
 Verse IX. 
 
 Lord , I pawre my whole defire before thee , And my figbsng is not hid 
 from thee. 
 
 THis defire is a defire of mercie and forgiveneiTe , and of his 
 favour, ancito walke innocently and holily before him. 
 For God looketh to the purpofe of mam heart in repentance, 
 more then to the words of his outward confeilion. For albeit 
 
 r E^ekith chattered like a fwallow, and mourned Hkf a dove, turning 
 
 him to the wall ; yet the Lord laid? I heard thy prayers, and f aw thy 
 
 i Cor.7. 1 1 t cares* This is the defire of mercy, of which the Apoftle Paul 
 
 fpeaketh, calling it epipothe/is. 
 fjftjj whole defire.'] By this he would flicw, that he parted not 
 
 his thoughts between God and the deviil, or his flefh and the 
 i Kings i.z6 world, but keepeth a found and a whole heart to God. Hee 
 
 would not divide the child, but keepe it altogether for God : 
 Againft hypo-; whereas the worldlings do farre otherwife, giving their coun- 
 * ues * tenance and outward ftiew of holineffe and repentance to the 
 
 Lord , and keeping that which is belt to finne. Which fort of 
 
 dealing the Lord ever did abhorre. This people come to mee with 
 
 Efa. 2$. 1 1 their lips , but their heart is farre away from me. 
 
 Thirdly he taketh God to be wimes,who is only cardiognofies, 
 the fearcher of the heart. And fuch fhould bee our difpo/ition 
 in Gods fervice , that albeit our heart be not fo well difpofed as 
 it fhould be , yet we may proteft of the fouadnelfe thereof, that 
 it is not talfe or double." 
 
 £ jind myfighing. ~] Yet againe he protefteth his ilnceritie and 
 
 upnghtnes, that in his heart there is no guile; that notonely 
 
 his puipofes are upright before God , but aifo his fobs andfighs. 
 
 For fighs may bee counterfet , as the Hiena counterf ets a mans 
 
 voice,and the Crocodile doth teares. In every a&ion of religi- 
 
 vice ufli*^" s on » ^ ut c ^ cl3 ^y m repentance, we are to prefent our upright- 
 
 finccrick and* ncs *** fincerity before God,that we doe it from a fingle mind, 
 
 upnghtnes. without counterfeit hypoenfie •, wherein albeit we may delude 
 
 men , yet can wee not mocke God , who efteemech our fervice 
 
 by our intention , andnot by our a&ion. For men onely cam 
 
 judge of us by our anions , but God by our upright intentions. 
 
 V I R 5 £ 
 
the thirty tight Fsaim b. venc 10. \$i 
 
 Verse X. 
 Lftfine heart pantetb, my Jfrength faileth me : and the light of mint 
 ejes y even they are not mine owne. 
 
 \r\? Hen hee hath made proteftation 'of the finceritie of 
 
 V V his repentance , hee falleth into his former paillons, 
 that his heart is troubled, confuted, carried about, as it were 
 giddie, tofled with divers cogitations, and rouling about,fcarcc 
 knowing what hee was doing. The Hebrew word fignificth 
 fuch an agitation, which maketh him to wag,and thereby brec- 
 dcth fuch anxietie, that he asdeftituce of all counfell , knoweth 
 not what he doth. For when men are difquieted , they turne 
 them on all fides , not knowing what to doe firft. When the 
 forrow and dolour rageth, the heart nfeth to pant and leape m- 
 (blently ; and therefore he faith, that his heart panteth,and go- 
 eth about, as it were altogether inverted ; but faith fetlcthour 
 heart, and iixethit on God. This wagging error did f hake Da- 
 vid fo farre, tliat he remembred not himfelfe ; albeit hee leaned 
 co thepromifesofGod^yet through humane fragilitie he wa- 
 vered a little. Albeit the arke of ^^ was allured by Godsco- Gcn l8> 
 venant, not to be drowned, yet it was toffed vehemently -, and 
 Peter, albeit by faith he walked on the fea , yet begunne hee to Mat. 14.30. 
 finkeatthefightof the waves. So let us alwaies remember, Our faith h h 
 that there is no perfection in our faith, but that it hath the own j ts owncde-* 
 deie&s and infirmities ; yea in our prayers wee have our owne feds^pd our 
 waverings, till GodcaUushometohimfelte. And if wee have payers the ir 
 fuch agitations in our prayers in the time of our reft, what mar- w avcn n § s * 
 veil though we be difquieted in the time of ourtentations : ( as 
 afhipinatempeftcarriedtoandfro,) as lob and David were, 
 and that we keepe not a conftant courfe in trouble , when . wee 
 cannot doe it inprofpcritic. 
 
 [My strength faileth me. ~] Behold what benefit man gcttcth 
 by finne, even debility and wcakeneffc ; we become through it 
 a prey to our energies. 
 
 [jL^nd the light of mine eyes, even they are not mine owne."] The 
 
 effed of the former is evident in the fight of his eyes, which he 
 {aid in the fixt Pfalme were dimmed. For hiscyes were mftru- 
 ments of finne, full of adultery , when he made not a covenant 
 with them. Vfe therefore thine eyes rightly O man, left thofe 
 
 who 
 
152 
 
 Eccle. i %. i 
 Pro. 23. 29 30 
 
 2\fcf*. 
 
 Markc7. 34 
 
 H nv to fpend 
 our 
 
 our eies nght- 
 
 What things 
 takeaway the 
 fight of the 
 eyes 
 
 VoEl. 
 Gods great 
 power mani- 
 fefted in mak- 
 ing the eye. 
 
 Pro. 2 3. 6 
 
 An Exftptton up$» veric 4, 
 
 wholooke thorowthe windowes , grow dimbtfore the time. 
 
 To whom commeth bleerdnefc of eyes , &c. faith Salomon > hean- 
 fwereth, To thofe that lookf to the red wine y and tarry long at wine 9 
 to them that goe and ft eke mixed wine ,that is> by art to make wine 
 
 ftronger and more pleafant. 
 
 Hike well of the judgement of the Fathers, who thinke that 
 his tcares had dazeled his fight. And would to God that when 
 our fight faileth, it weie by teares of true repentance; that our 
 confciences may beare us witneffe, that where finabounded by 
 wantonneffe , grace {uperabounded by forrow. Albeit it de- 
 ftroyeth nature, it rcpaireth grace in us. And is not that a good 
 change in us, that when the eyes of our body doe decay, the 
 eyes of our minde are renewed - y Chrif I faying unto us Ef hatha y 
 be opened. . 
 
 I judge alfo that when men fpend their eyes upon continuall 
 reading of the Scriptures and holy writers, and thereby con- 
 tract whether dimneffe or blindnes, they fpend them in a good 
 caufe, winch too few doe 5 but rather fpend nights and dayes 
 in reading idle writings of prophanc and fuperftitious men, 
 which provoke them to wantonnefl^ or inieft their mindes 
 withherefies. 
 
 Bernard writing upon the Afiumption of the bleffed Vir- 
 gin, Ser . 5 . bnngeth in three things which impeach the light 
 of the eyes ; contracted humors , biindnefle > or any out- 
 ward impediment, as dull, fmoake,&:c. The biindnefle ( faith 
 he) is the ignorance of God ; the duft is the cares of the world ; 
 the filthy humours are the abundance of fin, which flowethin 
 fuch meafure, that all the three ftayeth our fight or Chnft. Age 
 alfo and ficknefle dimmeth our eyes, k but linne doth dim them 
 more then any other thing whatsoever. 
 
 That we may conclude this verfe, obferve the glory of God 
 in giving light to our cycs y in placing fo great a light in fo little 
 an organ as the apple or pupill of the eye, which is the lead part 
 " of the eye , yet all the light is clofed within that, that it may 
 looke up to the ftarres,as a little ftarre it felte, and from thence 
 is retrofleded or brought backeagaine, when as the beames of 
 the Sunne never paile the mid region of the ayre. Whereby 
 we are taught to admire his Majemes worke in this littlecrea- 
 turc ; as alfo to ufe this rightly, not abufing it in wantoneffc, as 
 thofc who have eyes full of adult try 9 nor in malice, having eyes 
 
the thirty eight I> s a l mi, Verfe II. J S 3 
 
 •f revenue-, nor in covccoufncffcas thofc who have an evill eje#s lfcxir c >' es fcc 
 I have ipofcen before. And finally let us know,that if his Maje- b° e -^ v e n r ovv 
 fty hath clofed within Co little roome fo great a light now , un- fea^iovr 
 ipcakcable (hall the brightneffe of that light be, when we fhal be dcarelv (hall 
 glonficd,&: our eyes perfected. For whereas we cannot now be- thc V fee being 
 hold the Sun, then our eyes (hall be brighter then the Sun, and m ^« P erfe ^ 
 fee that everlafting trinity, and the Angels in cternall glory. in heaven - 
 
 Verse. XI. 
 
 My lovers and my friends (land a fide from my plague, And my ktnf- 
 men s~l*indafarre off, 
 
 NOw hee addeth fome new circumftanccs to augment the 
 heavinede of his evill, by which h~ might provoke God to 
 mercy *, namely ,that he was left alone by liich , whom cither 
 nature fhouldhave bound to him, as his brethren and kinfmen ; 
 or acquaintance, as his familiars, of whom Solomon faid, that a 
 
 friend %s nearer then a brother. This might have come either Pr o. i3. 24. 
 
 through difdainefulnefle,that they were afharaed of his erotics, 
 as is the cuftome almoft ot al men.For in profperitie,whcn they 
 fee a man in a good cafe, then they iorccacquaintance on him ; 
 they alledge they are of his kindred and blond , and come of ^ man in P r °- 
 his houfe, though they be not in any degree of his kindred : but jj^ n ^^ 
 when he is dift refTed and in adverfitie, though they were of his ^Xerfitic* 
 kindred, they will be as lobs friends, and lookenot (even dayes few or none, 
 onely , but {even yeares a farre on him, and mifrcgard him and lob 2. 1 $ . 
 that often through teare , lead they purchafe hatred tor his 
 caufe. Thus through f eeblenelTe they reiufe him helpe , and 
 ft.ind afide from his plague, whereby they did greatly exagge- 
 rate his griefe, in that when he flourifhed they followed him, 
 when he was troubled they did forfake him \ whereof he com- ?*V'j 41 4 * 
 plaineth at another time,/ looks to the right h**d y & none knoweth j® uke * ** 
 
 rnee* And lob, My brethren pa fed by me. And when Chrift was ajiai^itf! 
 
 naked on the croite,his friends flood a farre off. And Saint "T*hI 
 
 faith, /« **) firft defence none was with mejbut all lef? me .By which T , , .. 
 
 examples we fhould be enarmed with patience, though an for- f or fake U s 
 fakeus,ifGodbe with us. For our God will not leave us, or be Goddeavcth 
 alhamedof us,orbeafFnad toafllftus. Therefore alio faith V*- t€ > "«• 
 vid^Iamforgottenasadeadmanontofminde: I am like a broken Pfel.ji.n, 
 vejfell. And in another place: *Bnt it was thou, a man mince- & **• *** 
 
 X qH aU 
 
184 An Exptftm upon Verfe 1 1 . 
 
 V a ^ UA ^' m 1 & U ^ e afU * mme ac 1 Ha * ntance i Vfe t0 °k* facet counfeH toge- 
 
 88 8. 1 3 ther y and walked unto the houfe of god in company. And I ami e- 
 
 come a, granger to my brethren, even an alian to my mothers fonnes. 
 
 And, Thou haft put away my acquaintance farre from me, and made 
 
 me to be abhorred of them : I am {hut up, and cannot get forth - y and 
 
 9*f lovers and friends haft thou put farre from mee, and mine ac- 
 
 Ifi 6$.y. quaintance hid th em f elves . And Ifaias the Prophet faith* I looked 
 
 Z^ch.13,6. and there was none tohelpe , and I wondred that there was none to 
 
 uphold. And Zachariah y thus was i wounded in the houfe of my 
 
 Job 6.1 2. friends. And lob: It is not fo /hat in me there is no helpe ? and that 
 
 & 19 13,14, ftrength is taken from me.And,H* hath removed my brethren farre 
 
 l ^, l6 ) 1 7 1 8 > from me^ And alfo, My acq uaintance were Strangers unto mc y &c. 
 
 1 9. and go« i. And>But now thofe that are younger then I amjnockeme ^yea thofe 
 
 who fe fathers I have refufed to fet with the dogs of my flocks. 
 
 Many of the Fathers expound this of falfe teachers, who then 
 looke a farre off to the (heepe and their people, when they 
 wfchert wh *^ 0U ^ ^e mo & comfortable to them in the day of their trouble. 
 imime'of l ° Thofe are but hirelings, who feeing the Wolfe comming, doe 
 troHblecorfake leave the flocke. Woe be unto thofe men who abound in the 
 the floe ke. world, to whom fhame and condemnation doth appertains 
 Bern, fer.77* "David had experience of this in Abjolon his fonne, Amafa his 
 in canttc. mphcWy Achitophel his Counfeller . 
 
 By this experence of David let us learne,thac there is no con- 
 
 yiottr. /unction fo ftricT:, if it be not in God, which can be able to bind 
 
 No conjtinfti- any fleifh to us. For the bonds of nature are very weake, becaufe 
 
 imlcfcfrbe* thc S ro ^d of them is but fteflily, that is, brittle and inconftant. 
 
 God* Therefore let us not truft m flefti and blood, woebemtohim 
 
 ler. 17. ?. who putteth hisftrength in man t 
 
 Trouble trieth Next,Trouble trieth our friends. They will be unto thee as a 
 
 i^b <T e frknc * S t* ^ 11 ^ as a broken tooth in the day or thy adverfity.I know 
 
 ' ' *' the proofe of them;and if thou wilt not truft me,then thou flak 
 
 leame by thine own experience,when thou fhalt ftand in neede 
 
 1King.18.21. of their comfort. They will be as a broken reed, whicfihowfo- 
 ever it may feeme to bea precious ftafTe,if thou leane[thenmto, 
 not onely will it faile thee, but injure thee, and piercer hy hand. 
 A rare thing to There are many rarities in the world, which men feeke after, 
 tod a trufty but there is no Jewell rarer then to finde in all thy life a faithful], 
 and faithfufi eonftant and fecret friend whom if thou can find, to keepe him 
 pf nd / . is better then gold. It is written of Alexander, that comming to 
 AhlcZdrU & e fcptilcher of Jbhillts* he wept, faying, O faliccm iuvenem, 
 
 1»* 
 
the thirty eight Psaime, Verlc 12. 185 
 
 qui Homerum laudum fuarum depredicatorem, & unicum fdelem 
 amicum? atrocluminvenerit'. O happy youth, who found fuch 
 
 a preacher of his piaifcs as Hewer was,and fuch a faithful friend 
 
 as Patroclus, Valerius Maximus makcth mention of two, who 
 
 keptconftantkindnclle. Tjtbiasmd Damon, ot whom the one 
 
 being adjudged to death on a certainc day , the other cntred 
 
 himfelfe in his fellow companions place , till hee went home to 
 
 put his affaires in order, who abode untill the very laft day, and 
 
 then came: which tiling the Tyrant feeing 3c admiring,pai'do- 
 
 ned the other, defiring that they would admit him the third of 
 
 their fociety . Should not we be afhamed that arc called Chriifr Thc heathens 
 
 ans, that neither love nor truth can be found amongft us > Wee ma « CO ndemnc 
 
 Jove for game, and wee are at difcord for gaine : and therefore Chriftians,*- 
 
 thofe Heathenifh people (hall condemne us at the latter day. mongft whom 
 
 Now is found to be true that fentence which our Saviour fore- love a "<* truth 
 
 told, that in the latter dayes neither faith nor love fiouldbe found tn I s rar !: to 
 the earth ; and that love Jhould w axe cold : the father againft the -^^ [% ,g. 
 /(mne i &c. a mans enemies fiouldbe thofe of his owne bottje. Mat. 1 o, $6. 
 
 Verse XII. 
 
 They alfo that feeke after my life y lay fnares : and they that %oe 
 about to doe me evilly talke votcbed things y and imagine deceit con- 
 tinually. 
 
 BEUarmine expoundeth this and all the reft typically of 
 Chrift, which may ftand, but he omitteth the literal! inter- 
 pretation of the perfonof David 3 and the common ef rate of 
 Chnfts members. The fubftance of it, is : Seeing my friends 
 furnifh me no comfort, but looke upon me afar off, careleffe of 
 me,yet mine enemies are not idle againft me,but fet thcmfelves 
 with all their wit and labour to deftroy me. For it commeth of- whcn fric "^ 
 ten to paflc, that when our friends are (low in helping us , our j* rt ! ^ ow l " 
 foes are earneft againft us. Our friends fhould blufh, that the a^oft b°ufic« 
 wicked are more inftant againft us, then they are to maintaine * 
 us. But it is no wonder, (ince by nature men are more bent and 
 prone to evill,thcn to doe good things. By conftraint they doc 
 good,but willingly they commit cvill. 
 r He delcribeth his enemies, 1 from their malice : 2 from their 
 meanes to perf ormc it : 3 from their continuance .Their malice 
 
 X z in 
 
186 
 
 lohn 8. 44. 
 
 Again ft the 
 mull malice 
 of kfuites. 
 
 Iohn 16. a. 
 
 A&-9-4* 
 
 An Exfofition ufen Verfc 12, 
 
 in two things they fought his life , and devifed cvill things a- 
 gainfthim. The meanes, meditating and mufing evill, and ta- 
 king counfell. Next, fpeaking cvill ; laft, doing cvill, laying 
 fnares by craft (like fowlers ) to take my life. Their profit and 
 paftfmewastoundoeme. The order is here inverted ; for me- 
 ditating properly prccedeth fpeaking, and fpeaking doinc; : but 
 in the words of the text it is oth?rwayes •, their malice cxtcn- 
 dcth to the higheft degree, they will not be contented to banifh 
 him, prifon him, and revile him,nothing can fatisfie their third 
 but his bioud. This is the envie of the Serpent againft the feede 
 of the woman. The Devill is a murtherer, and fo are his chil- 
 dren. The wild beafts doe prey upon the poore fceepc, and its 
 blood is fweet to the taftc : fo doe their cruell Sc bloody Papifts 
 oi: the Iefuiticall fed, fo much gape tor the blood of Chriftians^ 
 that aibeit we profeffe one God, one Chrift, one Bible 3c Scrip- 
 ture, no bonds can bind them to us. They will be content ra- 
 ther to agree with Icwes ( who denie Chrift , to whom Syna- 
 gogues in Rome are not denied by the Pope ) or with Turkes 
 (with whom they have often taken affurance, to the prejudice 
 of Chriftians) yea with the Devill himfelfe, by witchcraft and 
 Necromancie then with vs : there is no agreement betweene 
 them 3c the fmcere profeffors of the Gofpell • they paint them 
 as horned devils; they raife up Princes to fhed their blood un- 
 kindly ,and unnaturally to triumph in their(friends or fubjecb) 
 funeralls. Thus the Iefnites, enemies of all commonwealths, 
 powder-blowers of all kingdomes, are fit to be exploded from 
 all Chriftians, and are call in the end of the world as vials to 
 powre forth Gods anger upon the inhabitants of the earth. 
 They might more truely derive their names from I»d*s then 
 lefus, and fo to be named ludafites, not Iefuites. 
 
 [They that go mbeut to doe me evi/^&c.JAnd what can be evill, 
 if blood and crueltie be not evill againft the Creator and crea- 
 tures: Ii they did it ignorantly, it were tolerable; but they did 
 againft their confeience. They thinke when they flay us,they 
 doe God good fervice, as our Saviour faith ; but they are mur- 
 therers. And therefore the Lord open their eyes, that they 
 may fee what they doe, and their earesmay heare Chrift {ay- 
 
 ing unto them, S*ul> Sattl, why perfecutefi thett me > 
 
 The fecond point,is the meanes which they ufed againft him; 
 their purpofes, their words, and their a&ions. The laft word 
 
 of 
 
the thirty eight P s l m e. Verfe 12. 1 87 
 
 oftheverfc, they meditated , is the ground of the reft of their 
 mifchiefes. They meditated, they confulted : for wrongs done Nete < 
 ra/hly , are leife dangerous , and more cxcufable, out of a fpleene 
 and chojer ; but advifed evils are more fearefull,and more hard- 
 1; to be efchued, laying the grounds and pillars of their procee- 
 dings upon fome fure hold. But we have one advantage , that £ c °, m *?*l , to 
 God is prcfent in all their counfcls, and cannot onely reveale thatGodcan 11 
 them, but aifo diiappoint them ; as the counfcl oi the King of difappoint the 
 
 Aram. 7 hey have travelledwth zaiitie, and brought fjrth lies and wickeds coun- 
 
 wmd for their travels. And icona the abundance of their heart, ^\l 
 their mouth fpake. What I Vanities, iniquities. Mine enemies \^^f* 
 
 would dajly fwa'iow me up 5 for many fight againfime. Vndghte- pft] h \[ 
 Ollfncffe : Hath the throne of iniqmtie fellowjhip with thee ? which PfaJ. 94.20, 
 
 for get h wrong for a I aw. And n^iny other hgnifieations, as, /<*- 
 bear, Jharpeneffe &c. Sec how this one word' : comprehcndeth 
 many mifchiefes, which flow from a cruell heart againft Gods 
 children. The heart of man is deepe, and excogitateth a world 
 of evils, and they bufic themfelves fo about that bnfinefle , that 
 they forget themfelves. Yet this is a comfort to us, that all ^ 
 their fpecchcs,calling us Devils, Hugonites, feditious,and what ^Cf /f • 
 not, are all but vanities, as they are vaine men who f iyle us fo. 
 
 Finally 3 thofe their meditations and communications , which 
 proceeded from cruell hearts, burft forth in actions which were 
 mixed with craft, and fo much the more perillous, for they are 
 fair! to Uy fnares for him : taking the metaphor from hunters, 
 fowlers, or fifhers , whofe trade is onely to catch birds, beads 
 and fifties by their engines and policie, feeing hardlv they can 
 be taken otherwaics. So thefebloudy 2{imrods> mighty hun- Gen 8 
 ters before the Lord, thofe fowlers who lay grins, who lay nets pfal.i** 
 to fnare Gods Saints, G od fhall difappoint them. In them both Satan more to 
 craft and cruelty are conjoyned; and Satan is not fomuch to 6e kefeared be- 
 feared being a Lyon, as being a Serpent \ Pharaoh faid, Let us c ^^ hiS 
 vforke wifely with them, that is 3 craftily. Lord keepe the Church ^ e jl cn 
 from the policieand craft of hypocrites, more then from their Exod.i.io, 
 fword and open violence ! 
 
 X 
 
 ERSE 
 
N 
 
 1 88 K^nExfofitionup** Verfe 14. 
 
 Verse XIII. 
 *But las a deafe man heard not, and am as a dumbe wan which pe- 
 nt tb not his month % 
 
 Ow T>avid dcclarech his Angular gentlencs and meekencs, 
 
 notwithstanding the perfidioufneffe and violence of his 
 
 enemies, even that hee became as a deafe and a dumbe man., 
 
 uiing no confutations againft their calumnies , 6ut fuffcring 
 
 them patiently. 
 
 He anfwereth them by filence.as Chrift[himfelf did before Pi- 
 
 Luk' Y #I * l4< iat -fierod ScCaiaphasJPo): there is a time to fpeake(to a foole)&: 
 
 a rime to be filent ; when thy particular is touched be filent, but 
 
 When fit to whe Gods arrand is a doing,then (^dkcMihil fortius y nihil egre- 
 
 fpcakc,w hen gins, qudm audire noxia ^&non refpondere contraria, faith the Fa- 
 
 to be filent. t | ier cafftod^ Nothing more couragious,nothing more excellent* 
 then to heare inju ries, Sc to make no anfwer againe. Silentium 
 rejponfi toco &c .let filence be an snfwer.This is a great vi&orie of 
 a Chriftian to have fuch commandement of his affections, that 
 
 A great vi&o- 
 
 3 ChriiH- ^ e re P^ ec ^ not to wicked men, nor revileth thofe who have re- 
 
 an to fubdue " vl kd mm ; but bleffeth thofe vvho curfe him, not anfwering a- 
 
 his paffions. gaine.For by meeting injurious fpeeches with like reproches,wc 
 
 Rom. 1 1. io, fhew our impatiency, deprive God of his glory ( to whom be- 
 
 longeth vengeance ) enarme our enemies , giving them further 
 
 advantage, and expofe our weakeneffe to theludibrie of the 
 
 World . Vivendo melius arguuntut ohtreHatores y qudrru Uqaendo, 
 
 Slanderers are better checked by our life then our fpeeches. 
 Agamft fuch Finally , it were better for many that they were dumbe and 
 a hokr l ° deafe, then to fpeake untimely in choler, when they fhouJd be 
 filent. For they give fuch advantage to the enemy through 
 their hot and rafh fpeeches , and they flay the Lord to fpeake 
 for them. It were better their innocency fhould pleade its owne 
 caufe, then that they fhouldmixe their affections with the e- 
 quity of their caufe. 
 
 / 
 
 X/ 
 
 ■\xmxn 
 
 Verse XIIII. 
 Thus lam as a man that heareth not y and in whofe mouth are no re- 
 proof es, 
 
 A Repetition of his deafeneffe; not that he heard not, but 
 that he feemed not to heare. By the which he would twice 
 
 teach 
 
the thirty eight Psaime, Verfc 15. iS9 
 
 teach lis , how wee may without finne winke at the oppro- 
 bries fpoken againft us in our ownc perfons,but we fliouid heare 
 with both our eares the injurious calumnies fpoken againft 
 God. We can hcare too well our owne reproches, but not the 2^cte. 
 Lords ; we dole our eares at the difhonorable fpeeches fpoken 
 againft Gods honour. 
 
 £ And in whofe mouth are no reproches, " He compareth him- 
 
 felte to a dumbe and a deafe man for two cauf es . For firft hee 
 
 would iignifie,that he was fo wearied with vain calumnies,that 
 
 he could not have time to fpeake one word in hs owne defence; 
 
 tor why fhould hee make apologies for his equine, againft; the 
 
 pertinacious llanderers of his /uft caufe. Next, he produceth his 
 
 patience before God, to move him the more to pitiehim. For 
 
 if we be wronged by men, and beare it patiently,it maketh men 
 
 to pitie our cafe the moie^much more pitie will it be with God, 
 
 who truly canconftder our wrongs. It we are lilent in our owne Caft thy caufc 
 
 caufe,then God will pitie us ; but if wee take our owne caufe in over upon the 
 
 hand, then God will leave us. So, if we would hav£ God to be Lord* 
 
 our patron and fpeechman, let us bridle our affe&ions, and not 
 
 give loofe reines to our fudden paftlons. If it be foflible, as much Rom. i 2. 18, 
 
 as in hs is, let ns have peace with all men . 
 
 Certame it is, that'David, if he might have had place to be 
 heard, was able to have maintained his innocencie;but when he 
 fa w he was exempted from all fuch courfes, he fuffered it pati- 
 ently,expe£ting the celeftiall ludg. For fo long as there is a place 
 left before magiftrates to a juft defence, then it were a token of 
 an evil conlcienCe or little courage,if a man durft not give a rea- 
 fon of his juil proceeding •, but when all equine is buried, and no 
 place left to reafon, it is better to be filent then to fpeake 3 and f 6 
 topollefle our fouLs in patience. 
 
 Verse XV. 
 
 For on theefi Lord,do I waite \thon mlt heare mc,mj Lord my (}od. 
 
 IN this verfe is contained the reafon which moved David , 
 that albeit he was tormented with fo heavie a difeafe in his w 
 bodie.andtheunkindnefteof his friends, yet he anfwered not 4$ l i 
 to their calumnies, but fuffered them all, as a dumb? and a deafe t o to^fo^ . 
 man, to wir, becauf • he depended altogether upon God. And 
 truly this is the fountaine of true patience,when wee milling in 
 
 Gods 
 
1 90 An Expojiu§* upon Verfe 1 5 
 
 Gods favour, thereby overcome all the tentations of the world-, 
 to whichuntill weatcaine/we can never be fetled to endure any 
 ailauk , neither to bridle our furious motions and perturba- 
 tions. The wane or" this rcpofe , maketh men rage at their 
 trouble by impatiency, uttering the weakeneiTc of their nature, 
 requiting railing with railing, bitterneffe with bitterneffe, fleih 
 meeting flefli^ and corruption corruption, as one fire meeting 
 with another great flame, being farre off from Chriftianmo- 
 deflic, which fhould be in us all ; when as the Apoftle comman- 
 Phii.4.^ deth that our patient mind fhould be knowne to all the world. 
 
 From hence come thofe recriminations,hrawlings,contentions, 
 declaring that yet we are fkfhly and not well fetled on God, 
 
 [_Thoti wilt he arc me.~\ Hee nounfheth his hope by prayer 
 grounded on true faith in his Lord and Matter, his Goa and Fa- 
 ther. He aflureth himfelfe that God will not reject his prayers, 
 but anfwer them out of his fatherly care. And this is the onely 
 wayofperfeverance, when we being inftruded in Gods pro- 
 mifes, pray earnefllyunto his Majeitie for performance of the 
 , fame. 
 \Dottnnc. Marke further, that the beft meanes by which wee may both 
 ft-en^the eh ftrengthen our owne faith in Godspromifes, and provoke God 
 ouTfSthi^ to h^ft^n our deliverance is prayer, by which wee fhould give 
 Gods promifes the Lord no reft till he deliver his owne Ifrael. 
 and hafteneth Furthermore, in this that he faith, Thou rvilt he Art me ; thefe 
 him to deliver j s t ^ c V oyce of laith certifying it felfe of a comfortable anfwer, 
 Faith taketh as though it were done already. ^ 
 
 hold of things C ^7 Lord, my c f <*d 3 ] Mj is not in the Hebrew or Greeke 
 to come. text ; but it is his common word of applicati9n,as it was Chrifk, 
 Mat.27.46. My Lord, my God. The one is a word of power , the other 
 of love •, not (as Lor inns faith) of fcience ; for then you might 
 mferre under it all Gods properties. Learne, that we have to do 
 with one that hath both, love as God, and power as Lord. Ma- 
 God harhbofh nyhave powcrtohelpeus, whobeareusbut little good will ; 
 power & will niany hayc j OVCj ^^0 wane power ; but God hath them both, 
 io ftcipe us. . - we ^p^j fl-ill upon him : for whatfoever he hath, is ours : 
 and is ready to doe us good when wee neede. Our God is rich 
 in mercy to all thofe that call upon him. 
 
 Vl RSS 
 
the thirty eight Psalmi, Verfe 16. 19 t 
 
 Verse XVI. ' 
 
 For I [Aid , be are me , left tbey re Joyce over me : for when my foot e 
 flippeth the j extoHthemfdves againft me, 
 
 J^ EE ufcth an argvmcnt to move the Lord to heare him , ta- 
 ken from his cnimies infultation over him. For the nature 
 of the wicked, is to infult over Gods Children , as the Phili- Itufg.i&ij 
 ftims did over Samfon. Uremic lamenteth , that the enemies o- J he wicked 
 pened their mouth againft the citie and nation ; and David f ea- '"^J* ov " 
 red that Sauls death fhoiild becpublilhed in gatbpr *s(sk*lon , ^", 1 Wre " - 
 
 and Cfrlicab , %e']ojce not over me mine ettemie. This infultation 2 Sam. i. 20 
 
 difpleafeth God fo much , that he turnethbacke that evill upon 
 the infulter. So did the children of Edomcrk. Raze it, raze it, 
 to the foundation thereof, IiaJ.i^ 77 
 
 [And when my foot (lippeth.'jrhis is amarke of an evil Sc divel- The wicked 
 Kill man, who can be glad at the fall ofothers,even his enemies, rejoyce at the 
 fpeaking great things', 2sdid < B s abJbe^etb, Againft which fort faii Mothers, 
 of rallcrs Saint Jerome inveyeth mightily : Caninanu (faith he) 2 Kin S- l8 -5 5 
 txcrcent facHndiarru , eloquent er maledicentes ' T^erones for as , 
 intm Cat ones : They exercife doggiili eloquence , without 2\J>- 
 roes , within C" toes . Which fort of people God will over- 
 throw. Itfeemethto bee the comfort of wicked men (as the 
 fame Father fayth ) to carp at good men •, for through the mul- 
 titude of offenders they fuppofe the blame of their faults to bee 
 leffened , or becaufe by the difpraife of others , themielves 
 fecme to bee praifeworthy . Finally , that there bee few which 
 abandon this vice , and fcldome are they found who (hew their 
 life fo unreproveable when they reprove. another , and there- 
 fore this -evill is rife ; and in many this vice is hot , becaufe it is 
 willingly entertained of all. 
 
 Paulinus j n the life of Saint tAmbrofe , fheweth, that when 
 one through Aiding had fallen on the earth , Theodolus , then 
 a Notary , and alter Bilhop of Mutines , laughed at it ; to 
 whom <is4mbro[e turned and faid , E t tu qui ft as , vide necadas , 
 And thou who ftandeft, take heede left thou fall. Andihort- 
 ly alter , hee that ;efted at another mans fall , lamented for his 
 
 fcvyne. 
 
 Y Vers 
 

 192 An Exftjition open Verfe 17. 
 
 Verse XVII. 
 Surely I am readie to halt , and my farrow is ever before mee, 
 
 Ome of the interpreters thinke that this verfeftieweth his 
 * halting through a bile; but it is not very likely , neither is 
 there greater reafon then to fay the like of Uremic , who fayth, 
 
 Ier.20 10. that his enemies intended and waited for his halting. But the fen- 
 
 1 King. 1 8. 2 1 ; tcnce lSy that like a cripple without helpe he is like to fall downe. 
 Wee halt in finne , and often betweene two opinions y as the Is- 
 raelites y whereupon wee are forced to halt in our bodies. 
 
 £ And myforrow is ever before me. ] The meaning is , that he 
 
 is lb ftri&ly urged , that hce can get no relaxation of his evill , 
 being fo incurable , except he get a remedy from God. Thofe 
 would feeme to bee the words of an impatient minde ; but wee 
 mult not thinke that a Chriftian can keepe a continual! courfe, 
 but as lob fell forth in bitter fpeeches , fothe beft man in the 
 world may doe as much and more. Therefore when men are 
 thuspafllonate, let us not calt them off, judging them to bee 
 reprobates. 
 
 When hee fayth, they are ever before him-*, note the cxtre- 
 mitie of his tentation , that he hath no flay of his trouble, but 
 is continually preffed therewith. Should not wee thanke God 
 that deales more mercifully us , that notwithftanding of our 
 finnes doth not fuffer us to be overwhelmed with troubles : for 
 
 1 Cor.1c.13 he is faithfuH y who will not fuffer u s to be temped above that which 
 we are able to be are. 
 
 Lor inns here bringeth in Purgatorie , as though David had 
 not had a Purgatorie of afflictions in this life , but had neede of 
 another Purgatorie in another life. 
 
 Verse XVIII. 
 
 When I declare my patne , and am forj for my finne : 
 19. Then mine enemies are alive 3 and art mightie 5 and they that 
 hate me wrongfully are many* 
 
 f4Ere the malice of his enemies is described from the circum- 
 
 fiance of time when they utter their malice in the higheft 
 
 degree j when hee is loweft, in declaring both his finne and 
 
 fhe 
 
the thirty tight Psalm e. Verfe 18. 193 
 
 the punifhments thereof : and being affli&ed of God , they af- 
 flict him , and impeach his f piritnall meditations. Thus Satan 
 taketh as at the (hot , and at the pinch ; that when we have to 
 doe with God fpccially and moft particularly, heethenmani- 
 feftcth his malice molt againft us , to interrupt our divine fcr- 
 vkc ; yea he goeth mad in furic when he feeth us ferving God : 
 for there is no excrcifc which hce doth more abhorrc then Satan abhor- 
 repentance and confeflion of our iinncs -, for in fo doing , wee fcth our rcptn- 
 bid adieu to the DcviJl , and difcharge our felvcs from his t3nceanci con - 
 
 campc. fcffionofhn. 
 
 Lorintts following Origcn , cxpoundeth this of auricular con- 
 feflion to the Prieft i yet hec grantcth that this place doth not 
 convince the ufe of confeflion facramentall which was not un- 
 der the Law , neither the other which was made fometime to 
 men , yet he thinketh it favoureth them both , left contradic- 
 ting the Fathers, he may feemc to favour the heretikes who ab- 
 horre the facramentall confeflion. 
 
 £ CMine enemies are are alive. ] The miferies of Gods child- 
 ren incourage their enemies , and gives them as it were a new 
 life , they arc revived when they heare the deftruftion of Gods 
 children ; and yet they are in effect dead , who delight in the 
 dead workes of finne. 
 
 Alfo marke , what is the life of wicked men , finne and do- Thc j ift - 
 ing of wrong The divell he delighteth to tempt men to finne, t ^ t wicked is 
 and the wicked cannot fleepe till they have done fomefin , and finne. 
 neither can eate nor drink with delight till they have perform- 
 ed fome mifchiefe. 
 
 And they that hate me rvrongfitlly are many . An argument 
 
 to perfwade God to deliver him, is, his innocencie , that the 
 wrongs he fuffereth are cauileffe. For furcly the Lord will not 
 maintaine us againft our enemies , if wee have juftly provoked 
 
 their anger. For he IS a (jvd that Uveth no iniqH%tie > and no wkkz Pfal.j,*, 
 
 ednejfe dwelletb with hirru. It is not his pleafure that wee fhould 
 bee envious, neither will our Chriftian profeflion admit it, 
 which is fofarre from doing wrong , that by the contrary it a marke of 
 will bee content patiently to endure injuries. Thenifthis beea one truly id i- 
 note of true religion, to doe violence to none , what religion 8 ious > he€,ot!l 
 thinkeyee the Romanifts have, whoteach, that itisfervice w ron £*> none ' 
 done to God to murder Princes , fhed Chriftian and innocent 
 blood? Itis a bloodie religion, and the Divell is the father of 
 
 Y 2 it 
 
i p 4 An Exfefition uf$n Verfe 20. 
 
 it, and Rome the mother which hatched it. Flie from that 
 Re vc. 1 8.4 Babel, that ye be not pertakers of her judgements. 
 
 Verse XX. 
 
 The] alfo that reward evill for good, are mine adverfaries, becanft 
 
 1 follow goodnejfe. 
 
 THis is a higher degree of iniquity , that not onely they ha- 
 ted him without any caufe or wrong done by him to any 
 of them, but alfo he had provoked them by his benefits to love 
 him, and yet they were fo divellifhly difpofed, that as Iudas did 
 recompence Chrift, fo did they David, repaying him-evill for 
 the good things he had beftowed on them. . 
 Three forts of There be three forts of fpirits ; firft, a naturall, when a man 
 Spirits. can doe good for good, and evill for evill ; which theeves, Pa- 
 
 i, natural!. g ans ^ Barbarians, and the very beafts will doe. Secondly, celt- 
 2 ce c u . fiaff^ w h can j oe g OOC j f or ev i]l 3 t o fhe w their conformity and 
 3. diabolically obedience to Chrift their Matter. The third fort are infernally 
 poffefledby thedevill, who render evill for good, who in our 
 dayes abound too much, whom God referveth to eternall dark- 
 nefTe. 
 
 The w icked \jVere mine adverfaries. ] or did calumniate , from this com- 
 
 calumniate aU meth the name of the Devill Satan, an accufer of the brethren. 
 
 wayes Gods Gods children have ever the devils children fet againft them to 
 
 Children. accufe 5 of who (if at any time we be praifed) let us fufpe£t our 
 fel ves, left we have done any evill, for which they doe it. As 
 jintiflhenesy when he heard the people praife him, faid, Quid 
 
 Plutarch* (inamt)mali fecit Whatevill have I committed. 
 
 \_Becaufe I followed goodnejfe. ] This is the higheft degree of 
 their persecution, to trouble him for religion, and becaufehee 
 feared God. So they hated God in him , and periecuted 
 Godinhim. 
 
 
 
 5 RSE 
 

 the thirty tight Psl m h. Vcrfe ai. 195 
 
 Verse XXI. 
 
 For fake me net, O Lord : be net thoufarre from me my <jod % 
 23. Haft thee tohelpe me> O mj Lord, myfalvation, 
 
 THefe two vcrfcs containe a prayer, wherein hee imploreth 
 thcheJpe of God by a three- fold repetition : ever hecfea- 
 rethdefcrtion; for finne ingendereth this feare. And if wee 
 were call into thedeepeft dangers, this will ever comfort us, if ^ ete ^ 
 we be allured of the Lords prefence ; heaven is hell to us if hee 
 be not with us ; hell is heaven to us if he be there. 
 
 £ Haft thee to kelpe me y O my Lord my falvation7\ Here is the 
 
 weakenefle of our nature defenbed, that through our infirmity 
 we cannot wait the time of Gods deliverance, which maketh Godwin 
 us to cry haft en. But let us learne patiently to attend his good come, if wee 
 leifure,afliiringourfclvcs that he will come. Come Lordlefus patiently at. 
 and deliver thy Church from all her miferies by thy glorious ^ hlscom ~ 
 appearance. lln ^' 
 
 [O Mj Lord 3 my falvation . ] Hee attributeth thofe names to 
 God: Iehovah the name of. his effence and love ; Elohim the 
 namefignifying hisperfons and power; Adonai the name of 
 his lbveraigntie and greatneffe ; to teach us,that when we come 
 before him, we may acknowledge what he is in nature and in 
 perfons, and what our qualities,that our doubtfull faith may be 
 upholden under fo many tempeftuousaflaults, knowing . 
 
 whatfoever is deficient in us, is fufficient in him. what is defi- 
 
 *-r*t_ r i_ • t_ cient in us, is 
 
 Thofe are as many props, upon which fufficient in 
 
 our faith is builded, that the gates Cod. 
 
 of hell cannot prevaile 
 asainft us. 
 
 y 3 a 
 
I9<$ 
 
 Traa.de Virg. 
 
 The r?f virion 
 ofthcPfalmc/ 
 
 \ 
 
 GODLY AND FRVIT- 
 
 FVLL EXPOSITION 
 
 ON THE FIFTY ONE 
 
 P s a l m e , the fifth of the 
 
 FEHITEHTIALS. 
 
 £Efe His Pfalme is moft memorable amongft the 
 SfcK feven Penitentials : fo that Athanafius that 
 learned and divine Do&or inftru&eth Chri- 
 ftian virgins, when they awake inthemidft 
 of the night to repeate the fame ; and the 
 ancient Church made great ufe of it. And 
 juftly may it be called thzfi*»ers guide. For as. \ 
 David by his finne led them to error •, fo by 
 his repentance manifefted herein, heleades them to grace. 
 
 This Pfalme confifteth of a Title and Supplication. The 
 Title containes the argument, fubftance and occafionof the 
 Pfalme. The Supplication containeth fixteene arguments, 
 which he ufeth to move God to have companion on him 5 and 
 a Prayer for the Church in the end. 
 
 The Title. 
 
 To him that excelleth : A Ffalme of David, ivhen the Trofhet 
 Nathan came unto hinu y after he had gone in to Bathfliebah* 
 
 THe Title bearesfoure things. 1 The Author and pen-man 
 of this Pfalme, David ; Gods Spirit no doubt being the in- 
 diter. s To whom itwascommittedtobefung, To thechiefe 
 Mufitian t or him that excelleth. 3 At what time, when 2{athan 
 
 had reprooved him; 4. The occafion of the reproof e,his going 
 
 'mtoTi athjhebab. 
 
 David 
 
the fifty HwPsaimb, 197 
 
 B*vid isnot content verbally to utccLhiuepcntcincc, or to Hi • 
 leave it in the perilling bookes of the records ot Ins kingdomc, is commkted 
 but he committeth it to the cverlafting monuments ot Liods to the etemall 
 booke, whereof one jot cannot pcrifh, but (hall endure for ever, monument of 
 in deipight both of the Devil and Antichrilt: the Pope »his hrft Godi booke. 
 
 borne. 
 
 *A T films of David. < 
 
 He puteth to his name,prefixing &: fubferibing it himfclfrici- Let not thofc , 
 thcr will fuffer any to publiih it but himfelfe: as he was not atha- be attained to 
 med to fin,he is not afliamed to repcnt,as he was not afliamed to repent for fin, 
 fin openly, he is not afliamed publflcly to declare his repentance. ^P*™™* 1 
 
 None are afliamed to fin, but moft are afliamed to repent ;tolInnc# 
 aad fo God powreth ftiame upon many, becaufe they will not 
 honour him whom they have dilhonored . 
 
 To the chief e Mnfit'tan, or, to him that excelleth . 
 
 Lamndt^each often times in the Scriptures is taken for the 
 Prefidents who are chiefe in any thing, as 2 Chron. 18. and 34s 
 
 18. and IS there well tranflated, To htm that excelleth^ or to the Thefwec te 
 
 thief t Mnfitian. Then they did not onely reade the Pfalmes, finger of ifrael 
 but alfo fing them ; yea fo diftinftly , that the people eafily «"««« j* » 
 might underftand them: not fo much addicted to the note or a vvcctclin S cr 
 tune, as to the matter : as our Saviour did fing after the Com- Mat. 16. 30. 
 munion : and Paul commandeth it, Col. 3 . j 6. 
 
 Mufickisanartverypleafant, delegable an J profitable, not The commo- 
 onely to ftirre up our affe&ions in Gods fervice, but alio to re- dit « yf muucfc 
 ftraine the anger and perturbations of our nature. 
 
 But firft fee, that this excellent Pfalme is committed to an ex- 
 cellent perfon, who hath great cunning to put it forth to the ufe 
 of the Church : teaching us hereby, that fpirituall exerrifes are 
 not to bee put into the hands of ignorant dolts , who have no 
 wifedome or skill to fct forth the glory of God. For the fub- 
 jeft being moft glorious, whyftiould it be concredited tofuch 
 as have neither learning nor wifedome l And if that finging 
 fhould have fo worthy inftrumen ts, what doe ye thinke of the 
 preaching of theGofpel ? of which the Apoftle faith, wh° H a Cotn* 
 fnfficient for thefe thmgs \ Happie then is that Church when 
 learned men are promoted to good places, whereby the word 
 may bee further advanced. And in amiferablecafearethofe 
 
 who 
 
1 9$ r A» ExpofitU* upon 
 
 nmanAidk who *** committed to thc charge of ignorants , idle bellies ,' 
 
 Preachers. ^ ^ 1C ^ wfl ° are un ^ z c ° ^e the care of Gods people 9 for 
 whom they flial be couatable to God at the great day,and Gods 
 vengeance fliall be upon them in this world. 
 
 'David he advanceth mtificke very much , as Solomon alfo af- 
 
 iCWxc.x* ter i^jjj. in w h f c j a y CS t hc Mufitians were diftributed into 
 
 Co!.?. i<s certaine claffes and orders. Thc anciquitie hereof maketh much 
 
 i Con i 4 15- f° r lts commendation ; and therein wee are dire&ed by the fpi- 
 ric. This is a principal! fcience , and yet it hath few advancers. 
 Mens deaf ned eares betoken their beaftly ignorance ,- who will 
 not fuff er themfelves to be wakned and roufed up from their fe- 
 curity and fleepe. 
 
 Objetlicn. There are fome good Chriftians chalenged , who being of 
 a malancholy nature » are thought to abhorre all muficke and 
 muficall inftruments. But men are deceived herein : if muficke 
 
 SoIh t. fe f ree Qf p ro f anc fl* e ^ fuperftition , who can but like it well > 
 
 and delight greatly therein? But the avarice of our age , as it 
 
 Note. hath bin the decay of many fciences , folikewife of this. The 
 
 Church being fpoiled of her rents , is not able to maintaine this 
 fcience as it fhould bee 5 which God fupply when hee thinketh 
 time. And this I fay not , that I doe like either the profanefle 
 Ok beaftly men, that in Head of heavenly fongs fingbawdie 
 ballads ; or of fuch fuperftitious Papifts ; who fing and tune La^ 
 tine words in their MafTes, thereby mocking God, and mak- 
 ing a mocke of religion. But the abufe of that fcience Idifal- 
 low ; the ufe f allow and approve , as moil neceffarie to Gods 
 glorie. And feeing it will bee perpetuall in the heavens, why 
 fhould it not begin on earth ? There ftiall bee a naturall ; not 
 artificiallfong-, which wee fliall fing for ever even the fong of 
 
 Apoc ij f $ 1 c%»/^/thefervantof God. Let us therefore begin on earth, 
 learne of our Gamma > and ertter into our zsftpbafot here , that 
 
 2{ote . wee may bee perfeit Mufitians , when wee become perfeft our 
 felves in glorie. Here let us fing with grace in our hearts to thc 
 Lord, rejecting vaine, idolatrous and profane ballads* 
 
 Col >* ' 1 6a VPhen T^athan the Trophet came to hints. 
 
 Ionah 1 .6. *Z>avid (as is thought ) lay a ycare almoft in this fihne afleep, 
 
 rill God wakned him by 2{athan y as hee did fonai by the Pilot. 
 
 It is certaine we would fleepe unto death before we awake from 
 Man is lying finne . if God dk j mt awaJce and ffirre us up Wee arc fo be- 
 
 Go'd waken nvmmed by the fpmt of iliunber , and poflefled by a lethargies 
 him. , d»t 
 
the fifty nt Psalm e . Verfe i . 199 
 
 thac all our fcnfcs are ftupified till 7{athan come and awake 
 us. 
 
 Next God fends him that which he praied for , evenafaith- P(al.i4 ! % 
 full admoniftier. One Prophet commeth to another : yea ,,i 
 greater thenhimfelfe ; not as theold Prophet fpake to the yong l s#l 5 
 at Bethel to deceive him , but as a father to admonifti him as his 
 childe. 
 
 There (hould be an holy freedome and libertie among Prea- - 
 chers , each one fliould 'freely rebuke another when they fee f r e e tyreUke 
 them doing wrong. One fliould not winke at another, as mod the vices one 
 part doe; and others being reproved, rage mightily , faying of another. 
 
 with Zidkiah , When went the Spirit of the Lord out ofmeeto x King. 21,24 
 
 thee ? They rebuke the rebuker, ThejfaytotheTrophet 3 Pre- Efa.30.10 ' 
 
 fhecie not. 
 
 Obfervc moreover , that 2{athan commeth firft to "David, 
 not T> avid to T^/tthan-. tthe Phyfitianto the patient, not the 
 patient to the Phyfitian. Chrift himfelfe came to the finners and 
 Publicans , and called them to repentance. Matth.p. 1 j 
 
 This isagainft the pride of fome , and lazinefle of others, . . ft , 
 who will not come or take paines to vifit weake Chriftians, yea pr fde and lazi- 
 will fcarce admit them to their prefence when they come , as n fle of Prea." 
 though they were Princes. Woe to their pride who come not chers. 
 to the ficke , and binde not up the broken , ( as faith the Pro- 
 phet , Ezeksei.tf. 4, ) [but feede themfelves with the fat of the 
 fheepe. 
 
 God ufeth Tfathan a Prophet, inferiour to David both in Let none of 
 Prophecie,Wifedome and other gifts , to bee an inftrument h'ghergift* 
 to warne "David. Let none then of greater gifts defpife thofe dcC ? lCc thofc 
 of ldTer. xAnanias taught "Paul, Afts. p. 17. and here Na- oUovrer - 
 
 than David. 
 
 \^After he had tone into 'Bathjheba.'] Albeit "David thought hee 
 had hid himfelfe well enough , yet God found him out by Na- 
 than, Adanu hid himfelfe among the bullies, but God called Gcaj.s 
 to him, where art thou > Let us not then dreame , that God 
 doth not fee us, and whatfoever flatting holes we feeke to hide Lukc f 
 ourfelvesin. The woman lightcth the candle , and hndeth 
 the loft pennie ; and our Shepheard will feeke his loft flieepe , 
 and bring it home againe. No whither can wee goc from the 
 all-feeing eye of God > 
 [gent in to 'Bathfteba.'] As "David was an example of the frail- 
 
 Z tie 
 
 \ 
 
3 o An Exptftfon upcn 
 
 tie of mans nature , and ?{*thanof afaithfull Preacher jfo 
 *D*vid fetteth downe what evils doe come of the beautie of 
 Women, which is conjoyned with impudencie and levitie. 
 For if fhee had not waflied her felfe naked before the Pallace, 
 and confentedfo readily to the King, that heeftiould come in 
 impudenae t0 ^ cr ( a fohic aftion fpoken in cleane termes , as Chnftians 
 of Women. fttoulddoe the like) there had not beene fuch abominaale 
 crimes committed. Shee reprefenteth many Women in our 
 dayes , fkunekfly haunting fuch places where thev may give 
 Gen. 3 i ? occafion to men to luft after them , as Tamar fating oy the high 
 w.\y when ludah came by. This doth not difgrace honeft wo- 
 men , but rather giveth them matter to glonfie God , who 
 hathnotfufferedthemtobe debarde in their filthie affe&ions. 
 Stmrf. j± s t | ie w jf e m2XmQt feeing others by throwing thcmfelves in 
 
 danger fuffer (hip- wrack , thanketh God who kept him from 
 the like •, fo honeft Women may praife God that hee hath 
 preferved their honeftie , which was not in their owne 
 hand. 
 Beaurie a blef- Beautie is not to beeevill thought of, , being a benefit and 
 fing of God , bleifing of God : but the abufe ot beautie , by the tentation of 
 if no: abufed, the divell and deceitfulnefle ot our owne nature , when Satan 
 allurcthus to difhoncnr God, and deftroy that goodly peece 
 of work- man-ihip which God hath made up in us , by that 
 which Ihouid have bin an inftru nent to provoke us to Gods 
 Pro. j t •? o. fervice. Beautie is deceit f nil, jibfe/oms beautie deceived him* 
 z $am« 1 4. i j anc j j^^y w ^ i llm j^ ave Beautie y but have no grace to ufe it 
 
 well. 
 
 Finally , fee both the perfons are noted by their names, and 
 
 not obfeured • wherin the Spirit of God in his word,as in a true 
 
 mirror and glaffe , reprefenteth every ones natural! face, either 
 
 Math.1414 inthdr beautie orin their blemilhes. So/^*Baptift fpokepar- 
 
 tkulariy to Herod , and the Prophets to their Princes. They 
 
 clofed not up their reproofes under generalities , that they 
 
 might interpret them any way which pleafedthem beft ; but 
 
 Whofocvcrfin called frlackc , black'e, fowre, fowre, andfweet, fweet. For 
 
 openly , ought p^rdcular applicauons to eminent perfons is moft requifite ; and 
 
 openly to be thofe that fmne openly , Ihouid be openly rebuked, that others 
 
 rebuked ' ftanti m awe> 
 
 i lim.$*20 * 
 
 Ve R J 8 
 
the fifty we Pjalmh, Verfc i. 201 
 
 Have mercy vpsn me , O Cjod, according to thy loving kindneffe: 
 according to the multitude of thy com fa [pons put away mine 
 iniquities. 
 
 HAve mercy vpon me , O God. ] The thing he cravcth moft 
 of God is mcrac : for God hath many qualities which are 
 eflentiall in him , but none of them could doe us any good 
 without his mcrcie ; his power would deftroy us [ his wifedome 
 confound us , his juftice condemne us , his majeftie affright us, 
 but all thefe by it turnc to our good. 
 
 To begge for mercie is the firft word of a fupplicanc. The 
 firft word of the forlorne fonne to his Father , was , Father , / Luke 1 $, m 
 
 have finned againfl heaven and agatnfl thee. This Chi'ift in his 
 
 prayer hath taught us to pray, Forgive us our fwnes. Some- MatM.n 
 very prayer wee (hould begin at have mercie upon mee O god. 
 Wee finne daily , and unleffe wee offer up at the doorc of the 
 San&uaric a fin-offering , we cannot offer an offering of 
 thankfgiving and the fweet incenfe of praifes. Thus prayed 
 the Woman of Canaan, faying > Have mercy upon mee 3 com- 
 prehending under that the aire of her daughter -and the two M**- 1 *** 
 blind men cried , O Sonne of David have mercy ; as aifo did ma- m^ 9< 2 - 
 ny others. 
 
 The greateft comfort that Chriftians have in their trouble, 
 is, that they have to doe with a merciiull God, and not rigo- 
 rous , nor one who will chide with us continually , buc one 
 Who isflo w to anger y readie to for give , whofe name is mercy, 
 whofe nature is mercifull, who hath promifed to be merciful), p kl«i°j9 
 who is the Father of mercies. The earth is full of his mercies, iCdn* 
 they are above the heavens and the clouds ; his rriercy is aoove 
 all his works , extending to a thoufand generations , whjfe Exoc j 20(5 
 mercie endureth for ever. With theLora is meroeanJ great jfaLiooJ* 
 
 redemption. / will have mercy , and not jaenfee,. His mercies Hofca 6.6 
 
 are often repeated in the Scriptures , as Pfaimc .5.6. 12. 16. 
 17. 20. 22. 23. 24. thrice, 2$. 50. thrice, 32. twice, 
 3j. thrice, 39; twice, 41. thrice, 47. 50. 56. 58. thrice -. 
 
 1 60. 
 
*•-. 
 
 As a Garden is 
 repleniihed 
 with flowers, 
 Co is the Scrip- 
 ture with 
 
 mercie. 
 
 Heb. xcuig 
 
 Lorinus and 
 BtHartntne 
 adde to the 
 Scriptures. 
 
 202 An Exftfitfon uftn Verfc z, 
 
 €o. 6t. 6*. 6$. 68. twice, Sec. Ioel.i. 13. LMUah, 7. 
 18. CMath. 12. 7. richinmerfle, Epbef. 2. 4. Sec. The 
 Apoftles falutation is Grace, mercie^nd peace. Since fo it is, that 
 this herbe of mercie groweth in every corner of the garden of 
 holy Scriptures , and all the Prophets and Evangelifts by 
 plucking thereof have nouriflied themfelves •, letusalfo in our 
 greateft diftrefles run unto it , perfwading our felves that God 
 will as foone deny himfelfe unto us , as hee will deny his mer- 
 cy, if wee come with penitent hearts, andbeggeit withfuch 
 humilitie as becommeth fupplicants , fuch faith as bcleevers , 
 fuch hope and patience as becommeth the eleft -, wee neede not 
 
 doubt , he is faith fall who hath promised. 
 
 The Papifts , "BeUarmme and Lorinus in their tranflations, 
 following the Septuagints , and not Saint lereme, as they con- 
 felFe , doe adde magnanu , great , giving greater credit to 
 their owne tranflation , then to Saint Ierome, who was knowne 
 to have bin a godly and learned tranflator , or to the Hebrew 
 veritie . They confefle the Scriptures in the originall language 
 to be the beft , and yet do not fpare to adde or pare therefrom 
 as pleafeth them ; and therefore that curfe muft tall upon them 
 which is fetdowne in the 22. of the Revelation, that God will 
 adde all the curfe s of the law upon thofe who adde to the Scripture 
 and the words of this booke 9 and/Wf their name outofthebookeof 
 life whodiminifb any point ofthenu. What need have they to put 
 in magnam, great , as though the multitude which followeth, 
 did not include the greatnefle > 
 
 [OGed.J Theperfontowhomheprayeth, is God. But 
 in regard of his bafeneffe and un worthineffe , why doth he not 
 make fute to Abraham , iJMofes , Samuel , lob , or fome other 
 holy men , onely contenting himfelfe with God > For , had 
 not the finners of old time as much neede of the fuppliment of 
 the old Patriarkes and Fathers of the Church , as we have now 
 of the helpe of the Apoftles and Saints. If they had not minde 
 of fuch Mediators, but fled onely to God, fhould not we fol- 
 low their foot-fteps. When God is deficient , then let us goe 
 to them * and when the Sunne of righteoiTfneffe doth not fhine, 
 Gala^.j 1 it is time to light our halfe-pennie candles. "Paul faith, O foo- 
 
 Sifb Cjalatians , who hath bewitched) ou > And I fay, O foolifll 
 
 Papifts, when will you leave offyour folly ? IfChtifts inter- 
 ceffion , being God > who knoweth all our neceffities , and 
 
 pitieth 
 
 Objection. 
 Againft invo- 
 cation of 
 Saints. 
 
 jinfwer* 
 
thefftj **e Pjalme, Vcrfe j. 203 
 
 pittieth them, were not perfeft , then we might claime fomc 
 fubfidies ; but it is vaine to feeke others, when ne hath all ; fo r 
 that doth greatly derogate from his glory, as I have fpoken 
 in another place. 
 
 Heuferfi the word Elohim, reprefenting the holy Trinity ; Heinvoc««h 
 of which fome of the ancients have this conje&ure : becaufe the whole 
 hee failed againft the Fathers omnipotencie , when heeabufed Trinity, 
 his regall power in flaying Vriah -, againft the Sonne, being the 
 wifedome of the Father, ufing deceitfulneflc and fraud in this 
 murther ; againft the Spirit, when he by his filthinefle abufed 
 his holineffc who is the Spirit of fanftification . Therefore ( fay 
 they) henowprayeth to Elohim. Iudge hereof asyepleafe ; 
 Elohim reprefenteth the Trinity, as Jehovah the unity; of both 
 which Saint AuguJline in his Confeflions admonifheth us J 
 Wee fbould ( faith he ) never remember the unitie of the ejfence % 
 but we fbould as foone remember and call to mindc the trinitie of the 
 perfons, and not fo foone thinks upon the trinitie of the perfons, but to 
 gather in our minds the unity of the nature > which albeit they be un- 
 ffeakeable and incomprehensible to us ^ it is enough that wee fpea^e 
 with the Scriptures, beleeve with the Scriptures, and pray at the dim 
 retlion of the Scriptures, whofe diretlionifwe follow we cannot erre 5 
 inwhofe paths (as being the undoubted writ s of God) if wee walks > 
 we cannot fall. 
 [Recording to thy loving htndneffc .] The thing which hee re- Againft mc- 
 
 pofeth and reftcth upon, is not his owne deferts, out Gods good r,t$ * 
 will. Iudge whether this overthroweth merit or no. rorif 
 any man might have pretended good works,it was he.^ good- 
 n *fT e (faith hee) extendeth to the Saints. I am companion to all 
 them that fear e thee. I wafb my hands in innocencie, andcompajfe 5?| £** 
 
 thine altar, Looke the 101. Pfalme concerning the gover- p^'* ff* 
 ment of his family and his owne perfon. Of his upright 
 
 life hee faith , Judge mee according to my righteoufnefe.VCal^.i^ 
 
 While hee hath to doe with men , there was no man 
 more pure in life and religion : but when hee hath to doe 
 with God, hee renounceth all, and taketh him to Gods 
 kindneffe and favour. While wee looke downe to thcSmit. ft 
 earth, our fight is fharpe enough, and wee may fee farre 
 and clearely •, but when wee looke to the Sunne, then 
 our fight is dazeled and blinded : fo before men wee may 
 brag of our uprightneffe and honeftie , but when wee 
 
 Z 3 looke 
 
204- ^Ant^fojitionuf$n Verfe i 
 
 - feoke up to God, wc may be afhamed of our felvcs , yea of the 
 bell thought of our hearts. The Lord of his mercy kcepens 
 from preiumption, that we prefume not in any good thing wc 
 doe, feeing that it is Gods workeinus : let him take the ho- 
 nour, of his owneworke, and let us fay, Shame belongethto us, 
 but glory to thee. Our beft a&ions are defiled and accompanied 
 with fuch imperfe&ions and fpots, that wee have caufe to flop 
 ouu mouthes, and blufh, and be afhamed of rhem ; and are not 
 wee confciousof the manifold faults and detects which are in 
 them. 
 
 £ According to the multitude of thy companions put away mine in- 
 
 iqxities.2 He exaggerated the weight of his finnc , in that it 
 
 hath need of many mercies ; whereby he teftificth, that his fins 
 
 were many.pafllng the number of the haires ot his head, Sc like 
 
 waters that had goneover his head.So, many finnes require many 
 
 Gods mercies mercies. Men are greatly terrified at the multitude of their fins- 
 
 mans°mifcric% buthcte * s acomfort,our God hath multitude of mercies. If our 
 
 * fins be in number as the haires of our head, Gods mercies are as 
 
 the ftarres of heaven:and as he is an infinite God,fo his mercies 
 
 2{jte. are infinite ; yea v fo fat* are his mercies above our finnes, as hec 
 
 himfelfe is above us poore finners. 
 
 The godly ac- By this that he feeketh for multitude of mercies, hee would 
 
 count one fm fhew how deeply hee was wounded with his manifold finnes, 
 
 to fee many, that oncfeemed a hundred. Thus is it with us, fo long as wee 
 
 are under Sauns guiding, a thoufand feeme but one ; but if wee 
 
 betake ourfelves to Gods fervice, one will feeme a thoufand. 
 
 Againe, wee may admire the wonderfull largeneffeofthe 
 
 mercies of God, the bredth whereof extends over all the world, 
 
 the height to place us in heaven, the depth to draw us from the 
 
 lower hell, the length betwixt hell and heaven, O the bredth, 
 
 length , deepenefle and height of the mercies of our God, the 
 
 Admire the multitudeof whofe companions neither man nor Angell is able 
 
 GoT" t0 com P re hend. Why then doeft thou defpaire thereof O man? 
 
 though thy finnes were never fo many , his mercies exceed 
 
 them ; and although thou finneft feventie feven times a day, 
 
 Mat, 1 8 . 1 1 . h e can p ar( i n and forgive thee. 
 
 [Thy companions : ] The word in the originall fignifieth an 
 
 ardent and earneft afte&ion of the heart, compaffionating that 
 
 which it pitieth, as it were the commotion of the bowels (as 
 
 i I noted before, ) that his very bowels are moved towards his 
 
 children, 
 

 r the fifty one V % km*. Vcrfc 2. aoj 
 
 children, as V*hI writcthto Philemon. This compaffion was Ptolcm.n. 
 
 demonftrated in the father of the prodigall fonne,and in David j^JFJg. 
 
 to AbjQlom y much more in God toward his deare children. " 
 
 JLooke what pity parents have to their children greater hath PALio*,!*. 
 
 God towards us. Are no* parents touched at the very heart 
 
 when they behold the miferics of their children > yea, would 
 
 they not hazard their lives an J eftaccs, as many times.theydoe 
 
 to deliver them > and will not God, bee moved towards us, if 
 
 we considering his companion aqd meekeneffe, would bitt pity 
 
 our fc 1 ves by conf effing our iniquities unto him ? 
 
 [ Pm away. 2 He borroweth a fimilitude from Merchants , 
 who have their debts writtenin their account-booke, and at 
 the payment therof they fcore out that which before the)/ have 
 written . Thcrelore iince our fins are written with a pen of y ron 
 and a pome of a diamond, wee muftpray to;God to blot them 
 out, and that. the hand- writing may be nailed to the crofle. It is 
 God that pucteth away iniquities', hee can remove them as a; 
 cloud . O am el prophefy ing of the Meffiah, faith, «$ eventie v&eks*. a ,9M * 
 
 are determinate upon thy people and upon thy holy Citie y tofirtijh the 
 wtc^edne^e > dnd fea/e up the fnnes^nd to reconcile the ini-quuie. All 
 ouriinnes fhallbewafhedaway by the ftreames of his bloods' 
 fo that they /hall never bee read, or brought to an account, 
 ekherin this^yorldor in the world to come. 
 
 [jJMtne iniquities. 2 He committed miquitie againft Vriah, 
 whom he killed, for which hee is fo charged in his confeience, 
 being fummoned before the barre of Gods juftice, . that he can 
 get no reft, vmtill hee get pardon ; and none could give par- 
 don and reft in his mind, but God, whom he principally often- 
 ded,in killing and deftroying one formed to Gods own image. 
 So, when we doe wrong to men, let us not thinke it enough t if oCr^?! hbour 
 we be reconciled to the party wronged, but by repentance and we doe Lft 
 an humble conteffion of our finnes,let us feeke to be at one with injuric to God 
 God, who is thepartie to whom we doe moft wrong. 
 
 - 
 
 Ve r s e II. 
 
 fVttfh wee throughly from mine tn%quitie y and clean fe me from my 
 
 HE exprefl^h by fimilinides taken from wafhfng and clen* 
 iin^, the merrie which he craved in the tormer verfe, that 
 
 is, 
 
2 06 
 
 2. 
 
 Thrc 
 
 is no 
 
 An Exfojitwn upon Verfe 
 
 Similitudes arc is, remiffion of his finnes. Similicudes arc very common in the 
 
 £c c w£t 5 cn ^ Mcs > andintheailcientFachers - The Prophets fpakebyr 
 v ' iimihtudes, Chrift fpakc by parables ; the Epiftles of the holy 
 Aportles, and Sermons of the Fathers , are hill of them. So 
 earthly obje&s (hould ferve us to th.s end, that in them we may 
 fee heavenly things : and there is no creature, which doth not 
 reprcfent to thee the Creator : and if we had fpirituall eyes, wc 
 earthly thing would apply every earthly thing to fomc fpirituall ufe. The dufl 
 which may teacheth us whereof we came, and what we are, even duft. The 
 "ofomeftiri \ &*$* admoniflieth us to feeke a dwelling elfewhcre; for here 
 weareasgrafle,whichfoonefadeth. The wormes will us not 
 to be proud, for we are meate prepared fort hem. TheSunnc 
 when it beginneth to (hine , putteth us in minde to beg for the 
 Sunnc of righteoufneffe to fliine in our foules. Every bird after 
 his kind praifeth God, fo (hould we. When wee behold bread, 
 we (hould remember that of our Saviour, £*£w net for the meat 
 that perifieth. So God hath fet all his creatures to be as fo many 
 mafters to teach us our duty. The Lord fan&ifie our fight,thac 
 wemaylooke attentively, and confidcr God in his creatures, 
 and that they may be as ftcps of a ladder whereby to draw 
 us nig her to him. 
 
 tuall ufe. 
 
 Iohn 6. 
 
 
 God. 
 
 Senccd. 
 
 The evils of 
 
 iinnc. 
 
 Sinne maketh L^afi me throughly from mine iniquities .]Thcre is nothing can 
 
 man toappcare make men appeare filthy before God, but onely finne : as na- 
 filthy before turall Philofophers through the light of nature have beene for- 
 ced to confeffc. And therefore, faith Seneca, Sifcirem homines 
 igioratnros , xjk deos ignofcitttros , non peccarem tttmen propter 
 peccati Vtliratem : If I knew ( faith hee ) that the gods 
 would pardon mee, and men would not fee me, yet would 
 I not finne, becaufeofthefilthinefleof finne. It blacketh the 
 body with (hamefull ignominie, burdenech the foulc with an 
 evillconfcience, difgraceth the gifts of the minde , and deface 
 them, blotteth them out , maketh them ftincke* andfeemeth 
 nothing. Vertue in a profane man, is as a gold ring on a f wines 
 fnout. The vomit ofadoggefeemeth filthy to us, and a fow 
 wallowing in the paddle is loathfome, albeit not fo in the fight 
 of God •, but more loathfome is a man defiled with blood , 
 whoredome,anddninkenneffe, and fuch like, of all beaftshee 
 is the moft beaftly . Man was in honour, but became abeaft; 
 and when he is drunken, he is then inferiour to a beaft, which 
 wAi diinfce no more then is neceffary , and having drunke can 
 
 difcernc 
 
 A man poin- 
 ted with (in, 
 of all creatures 
 is themoft 
 beaftly. 
 
the fifty ^Psalme, Ver r e i. 107 
 
 difccrne the right way home. Alas, men now make no end of 
 drunkenneiTerthey addednmkenneffe to third, whereby they dru c nk \ v ^ 
 weaken their nature, exhauft their money ,impovcrifh their po- 
 ftentie, become infamous to the world, make fhipwracke of 
 their ronfeience, and fo deftroy body, foule, confcience,nches, 
 name, and all. A woman though fhee were a Princeile, and 
 never fo gallant a Lady, if fhc.bee knowne to bee like Herodtts, 
 fhc is to be contemned in all godly mens eyes, and to bee eftee- 
 
 med of as Mordecai cftecmcd Hainan. 
 
 Let ns be afhamed of firind in any, and bluth at our owne fil- 
 thincilc, becaufe of it. But alas, wee are fallen in fueh a time, 
 when tinners are become fharnelefle, and women not of the 
 meaner fort, delight as much to be harlots, ani defile their bo- Z&te. 
 dies with whoredoms as honcft women to be obedient to their 
 husbands, anei kcepe their bodies h oly and cieane veflels. 
 
 Sinneis filthy to thinkeof, filthy to fpeake of, filthy to Sin altogether 
 hearcof, filthy to doe \ in a word,there is nothing in it but vile- fiIthy - 
 nefie. What can wee fee in a botch but filth ? in a wound but 
 filth l and looke tofinne,nothing in it but finne, which is more 
 filthy, then if the filth of all worldly difeafes were contracted 
 in one heape. And therefore David feeing his owne fikhineiTe, 
 craveth at Gods hands to be wajhed therefrom. 
 
 He defireth to beewafbed. No element fo fit to wafh away 
 filth as water-, which ferveth for many ufes, but efpecially for 
 that. And as God hath appointed that element to take away The y 00< j f 
 our out ward uncleannefle , fo hee hath appointed hisSonnes chnftafite- 
 blood to be theoncly lor dan to wafh and take away the leprofie lement to 
 
 of our iins. This IS thefonntaine of Davidforremijponof/innes. wafh away (in, 
 Vnieffe a man be borne agatne bj the Spirit and water y he cannot en- e~? I 3* 1, 
 
 termotbtkingdomeofheaven, which is our regeneration. This ° n **' 
 was prefigured in the Lcvuicall law, when there was frequent Leuit. 16.4. 
 waOiing. The high Prieft Aaron himfelfe and the reft of the 
 inf enour Priefts prefumed not to offer facrifices till they were 
 wafhed. The vepls were in the Tabernacle, and the great Sea, Exod.50.18. 
 forcontinuall purgations and wafhings, not oneiy toprefigu- 
 rate the fountaine of juftification, by which all thofe who are 
 confecratcd to God muft be once waflied, but alfo the Spirit of 
 fit*£ltficdtie»> by which they muft bee fan&ified. Hee that is Daily fins hare 
 once wafhed, hath not neede fave to waft his feet: Our feet need of daily 
 and affe&ions muft bee daily, wafhed. Wee finne daily, and i^j^ik 
 
 A a. there- 
 
2oS An Exfojitlon upon. Verfe j # 
 
 Ioh.i j.io therefore have need of daily purgation. Wee contract daily 
 Math.* i z g^luneffe, tor which wee are commanded to pray daily, F*r- 
 $ive us our fmnts . This is frgnified by the holy Sacrament of 
 Baptifme, wherewith God hath commanded us to bee wafhed, 
 alluring us thereby of his favour, if we belecve the rcmiflion of 
 TitJ.f finncs, which the Apoillc calleth, the laver of regeneration. 
 
 Thofe who fecke to be waftied by any other meane then this, 
 doe as thofe 7 ni Into Intum pur ran, as Erafmus hath in his Ada- 
 gics, rvapj one filth by another. 
 
 /gainftthe Thofe foolifh Papifts who thinke by their foulc merits to 
 Papi Us meats, clenfe their filthy (ins , doe as thofe who having their cloathes 
 Stmil. berayed by dirt , take dirtie clothes to wipe the former dire a- 
 way, whereby they make them filthier then berore. Yea, their 
 hypocrifieandfuperftition, whereby they thinke toappeafe 
 Gods wrath, fhould double their guiltmeffe before God and 
 man. 
 
 The word in the originall includeth a multiplication of wait- 
 ing : whereby he acknowledgeth a multiplication in finning ; 
 and his earneftneffe, that every finne may have fome particular 
 affuranceoi: grace. For this is thehungring and thirfting after 
 fpirituall graces, that the heart cannot be fatisfied till it be filled 
 with them ; nither will be content of a bare cruft and outward 
 flie w of pardon, unleffe the affurancc thereof be doubled. 
 Lcvk. x i. £ £„£ c i en ^ me from my finne 7\ The fecond fimilitude is taken 
 
 fromclenfing; which had lefpecl: to the Leprofie under the 
 Law, for which God appointed purgations and cleanfings. 
 Why finne is Sinne is compared to a leprofie. Firft, becaufe it isheredi- 
 compared to tarie, being in the blood : fo we are conceived in finne ; and the 
 leprofie more dangerous,becaufe by no naturali meanes it can be helped^ 
 ** but by God alone. Sinne is from the defcent of our parents, we 
 lob 14,4 are conce i vec ' therein. Who can brtng that -which is cleane ont ef* 
 thing unc leaned r 
 
 2. : Secondly, as leprofie is ignominious and difgraceth man a- 
 
 bove all other difeafes, fo that men who are infefted by the 
 
 N plague, are not fo much fhunned as thofe that are leprous : fo 
 
 um t 1 2. 1 4 £ nne difgraceth raan.The leprofie of Miriams made her to be 
 
 a Cdro.26 10 Separated from the campe;and the leprofie of P«mA made him 
 
 to be (hut out of the Temple 3 fo finne depriveth us of the fo- 
 
 cietie of man and Angels . 
 
 2 . Thirdly , Leprofie maketh mens flefh fenfleffe •, fo fin maketh 
 
 men infenf ible of the judgements of God. Fourth- 
 
the fifty o r c Psalme, Vfcrfe % . 209 
 
 Fourthly, Leprofie is incurable vwthmcn, asarethefrcnfic, 4. 
 hcrefie, and jealofie, God keepeth chpfc cures to himfelfe : fo 
 
 fin can be purged by none but by Gods ownc cunning. As isf- 2 Ki f 
 ^*«*6 and F harper rivers ofDamafcvs, were not offeree to cure " 
 the Leproiie of T^aaman, and leprous might he have died, if 
 according to the Prophets direftion hce had not waflied him- 
 felfe in /#rd*» : fo are the merits of men, or holinefle of An- 
 gels, Apoftles, yea,of the bleded Virgin o%ry/o much fet by, 
 by men, unprofitable to purge us from our finncs ; oncly that 
 bleficd blood of Iefus will doe the turne, wherein if we be waft- 
 ed. our flefh (hall be as the fleffi of a childe, even as though we 
 had never finned. 
 
 But that thou mayeft bee affured whether thou art clenfed 
 from this leproiie or not, I will give you fome infallible tokens 
 and markes, whereof fome are (beret and onely knowne to thy 
 felfe, others are fecneby others. 
 
 The fecrets markes beethefe: FirnV, if thou art afhamed of 
 
 thofe things which thou haft done, tfhat profit have je of thofe Private tokens 
 things ({aiththeApoftle) whereof now ye are afhamed , and can- ^-^ thoi i 
 •not remember them without bluftiing > if thou abhorreft thy ™ u b^iLd 
 felfe when thou calleft them to minde, andrepenteft with lob Rom.6.2t 
 induftandafhes. Secondly, it thou haft faith in Chriftsbloud, lob. 42.6 
 doft defire to be purged by thofe cleane and cleare waters not 
 running to others, or digging unto thy felfe cifternes of rotten 
 waters. 
 
 The externall marke, is fan£Hfication of thy perfon ; being External! 
 wafhed , thou goeft not to defile thee in the puddle. And thy notes whereby 
 thankefulnefTe to God, as 1S(aaman returned to Etifia, and not others may 
 onely offered a great reward unto him , but promifed to bee a ^ now ^ t f lou 
 worfhipperofGodallhisdayes. Be not like unto the nine le- iKine<i 
 pers, who outwardly cured, abode in the leproiie of finne, of 
 the two the worft and moft dangerous : but with the tenth re- Luke 1 7.7 1 
 turne to Chriit with thankefulnefTe. For if thou be unthanke- 
 t ull to God, and art not diiigent and earned to celebrate praifes 
 unto him for his mercies, it is an evident token thou art not yet 
 cured. 
 
 Finally, thou muftgoe to the Prieft, and offer according to Lcvitj4»i 
 the law , receive the abfolution from Gods mouth out of the 
 mouth of his fervants, and fhew thy th Lokefuinefie in obedi- 
 ence to God all thy life. 
 
 Aa 2 Ve r $ b 
 
21 o An Exf option upon Verfe $, 
 
 Verse III. 
 For I knew mine iniquities i <w^ /wj //#»* / j ever before me. 
 
 THe firft argument svhich he ufed to move God to pardon 
 his finncs , was taken from God himfelfc, and that great 
 mercy whereto he is inclined . The next, from his great filthi- 
 neffc and unclcannciTe, whofe mifery was an object oiGods 
 mcrcie, defiringGod to purge and cleanfe him from the fame. 
 Now followeth the third argument , taken from his acknow- 
 ledgement of his finne, and true confeffion hew of. As though 
 he fhould fay i Lord, I know I have finned, I eonfefle nay finnc 
 to thee, therefore pardon me. What fbieey chinke ye, would 
 this argument have in a guilty mans mouJi, ■» h x came be ore 
 an earthly Iudge,and woulci fay : I have committed murther 
 and adulterie, I eonfefle it i Surely the ludge would anfwer,H.v 
 ore tuo te judico > I judge thee according to thine owne conrefli- 
 2 Sam. li 6. on ; as David commanded him to be killed, who reported that 
 An humble he had killed Saul, But before the heavenly Tr ibunail, fuch an 
 acknowlcdcg- argument hath onely force. There is no rneane to acquite us 
 To n oof*rT™' fr° mGods Hiftice^inleffe we come to him, humbly confeffing 
 mem to ob-" OLir fi^ne, and accufing our (elves, (or then he will pardon and 
 taine pardon excufeus. Our condemning of our felvts, makethhimtoab- 
 from God. foive us : our remembrance of our finncs, maketh him to for- 
 get them ; and cur repentance bringeth his pardon. 
 Objefiion. But hqweommcthitto paiTe, that thus helamenteth,fee- 
 
 Solut. i n g before 2%ji ban had allured him that his finncs were forgot- 
 
 The wicked tcn anc j pardoned l I anfwer, the godly albeit they be perfwa- 
 whf" the ^le ^ PfiflWCyi #&■ for the love they bcare to God, they cannot 
 and'remember but be difpleafcd with thernfclves, fooftcn as they remember 
 the good how unhappily they have offended to gracious a majeft ic. The 
 which they wicked lorget their finncs mod: eafiiy ;* and if they have done 
 W done, if a ny ftcw of good, they remember it continually. The godly 
 a^/; whereas 16 by the contrary torgct their good, and remember their finnes, 
 the godly re. and the evill which they have done, as the Apofi le Paul faith, 
 
 member al* I am the leafi ofati the Apoftles> and not meete to be called an Apo- 
 waies their fi/e y becauje I per fee fit ed the Church, And againe, fVhen before I 
 hnne?. T9AS a bj a fpb eme . r ^ a per (center and opprejfor, but I was received to 
 
 i Tim. i x \ . we rc *c* And againe, Chrift died for [inner s 9 among whom I am the 
 1 5. chief e. 
 
the fifty ^Psalmb. Vcrfe 3 • 211 
 
 chief e. They account thcmfelvcs the lcaft among the godly, 
 the greatcf t among iinners. So it is good to us to nourifh a con- 
 tinual! remembrance of our ownehnnes, that it may humble 
 us before God, and make God fo much the more pittie us, that 
 he feeth us unrainedly difplcafed vvith our felves that wee have 
 offended him by our many finnes. 
 
 £ For J know my finnc7\ The knowledge of his finne ( doubt- 
 kite) came by Gods word out of the mouth of Hjthan. For 
 albeit by a gcncrall notice he knew he had done wrong, and the 
 particular pneks of his confeience ibrcedhimto thinkefo, yet 
 the true knowledge came never unto him , untill God faidby 
 his Prophet, ' hot* art the man. So the wordof Godfcrveth us to i Sam. ix 7, 
 this ufc, that it openeth our Kind eyes to fee what is evill in us. 
 And thereiore woe to that people who have not the word, and 
 faithfull Preachers, who may let them fee their iinnes. For 
 when they know not finne to bee finne, they dye in their fins. ^ 
 
 By the law faith the Apoftle, is the knowledge of finne : for Ibad^mj.j. 
 not knowne lufl y i xcept the law had [aid ^ thou jhalt not covet. How 
 
 great an evill is ignorance, when mens eyes are blinded, that 
 
 they cannot fee, whom the god of this world hath blinded vcvio 2Cor.4,4. 
 
 great a light. 
 
 The mod part of the world covers their finne , by tranfla- 
 ting the caufe over unto others, as Adam \\$ov\Evah,Ev*h Gen 
 upon the Serpent. But the Scripture faith, Bee that hideth his Prov.18.1j. 
 
 (jnne [hall not pro fper % JSl on mediocre efi (faith Ambrofe) ut agnof- 
 
 cat peccatum (unm unufquifejae : It is no foiall matter for every 
 one to know and acknowledge his finne. So faith c David t 
 
 Who can under fand his errors ? Hce who knoweth them, Pfal. 19.12. 
 
 may the fooner avoide them. If any knew a danger, hce 
 could ea/ily flie from it, and goc by it. Our Saviour wept, be- 
 
 caufe they knew not the day of their vijitation, Luk. 19,41 44 
 
 That a man may know his finne, it isnecefTary he be admo- 
 nifhed and rebuked ; and hee who defireth to attainc this 
 knowledge, mult bee content to receive rebukes kindly. Hee How to at- 
 muft refolve before God to fhun the occaf ions of finne, and ^ met( ^ an ac - 
 fuch evill company as allureth him to folly 5 hce mult caii to *™ $^ nc# 
 mind what a gracious God he hath offended, what good things 
 he hath loft, how many he hath offended by his example •, and 
 addreffe himfeltc henceforth to lcade a holy and religious life 
 according to Gods word. 
 
 A a 3 The 
 
212 
 
 He who 
 konweth not 
 himfelfe,can 
 never know 
 God* 
 
 Simil. 
 
 A&.9.1S. 
 
 Paftors ought 
 t© exhort the 
 people to a 
 fighi of their 
 finne. 
 
 Satans policic 
 in prefenting 
 the greatnes of 
 our linne sof- 
 ter we have 
 finned, to us. 
 
 Ifa .^.12 
 
 Note the poli- 
 cy of the divel. 
 
 The Phiiofophers thought it mod: neceffary for every mm 
 to know himfclfc ; and m their precepts had this ever , 2(3 fee 
 teip/nm-* •, Know thy felfe. Then much more it becommeth a 
 Chriftian to know nimfelfe •, for otherwifc hee can never know 
 God in any of his properties . For if wee know not our finne, 
 how Hull we either know Gods juftice purfuing us, or his mer- 
 cie pardoning us . Oh that we knew our felves ! 
 
 But Satan doth with us, as the Raven doth with the JLambe, 
 it firfl: pulleth forth the eyes , then devoureth it *. Firft he blin- 
 deth us , then we follow him. Therefore we fhould labour up- 
 on our foules , that the darkned eye thereof may be cleare , the 
 dimneffe removed , the fcalcs which lie upon them ( as upon 
 Saint TahI ) may fall to the ground \ that feeing our felves and 
 our nakedneffe , wee may crave to bee covered ; feeing our 
 wounds, wemaydefirctobe cured. As alfoit is the princi- 
 pal! part and duty of the Paftors to deale in their Sermons with 
 the people, that they may fee their finnes. Sonne of man (fath 
 
 the Lord to Eztkiel) make knowneto lernfalem their abhominati- 
 
 ons . We flatter the people in their finne , and ufe connivence 
 at their wickedneffe. We are afraid , and belike dare not light 
 the candle of the Word and bring it to them lying in darknefle, 
 kit they put forth the candle or fmitc us, who by the light ther- 
 of let them fee their misbehaviour. 
 
 £ zAndmy finne is ever before mee.Ji When Satan doth prc- 
 fent his baited hooke of finne to us , he never letteth us fee the 
 hooke of Gods judgements : but when wee have fwallowed the 
 bake , he never letteth us fee any comfort of Gods mercies, but 
 propofeth to our troubled confeience , the flames of Gods 
 wrath,and the terrours of his judgements} as the Prophet faith. 
 Oar iniquities are multiplied before us. 
 
 And yet we muft take deede of the Divels craft , who ob- 
 fcureth from many their finne , fo that they can never repent, 
 for that which they never lee or feele. And yet on the other 
 part , hee letteth fome fee the mountaines of their finnes , and 
 hugeneffe of them , that they fee nothing elfe in God but his 
 juftice , thereby to leade them to difpaiie , as hee did with Iv- 
 das. But we mufl not looke with fuch fixed eyes upon our fins, 
 that we lift not up our eyes to Gods mercie > which is ready to 
 pardon , and to apply to our heart all the fweet promifes which 
 wecreade in the Scriptures ;fo thatasfeare beareth us downe, 
 9 . fcutb 
 
inc 
 
 J'J'J 
 
 v i*\* 
 
 faith may uphold us that we fall not. They mill ever be before 
 Sn5 is world, and be purged by unfamed repentance, not 
 KorcFntancc can cxphtc them, or pacific Gods wrath, 
 or as the tbohflr Papifts thinke ; that we can doe penance or 
 them For what fausfacf ion can thy humilitiedoe, which is 
 mpe feci , to fatisfic the wrath of an infinite God > Vnlel c 
 his Sonne had intervened by his fatisf aftion ,Gods wrath could 
 
 niiJUiiiMwuuHwivwii j rt . A „,n P ,rmpmKpi' nnr finne. The more wee 
 
 not have bin appeafed. The more wee lemembc 01 1 1 nne, ^ 
 
 and lament for the fame , the more ealc get we to oiu afflifled J mote we - 
 
 minds and confciences, and the more fcnlible fhall we teelc the arc eaftd> 
 
 raercic ot God pardoning our offences. Therefore we cannot 
 
 bee better exercifed then in an humble confemonorourhnne 
 
 and by bitter tcares with 7«r*rwcepe tot our oftcnecs •, which 
 
 I pray God the Lord may worke in our hearts , that wee may 
 
 finde that blcrting upon us , which Chrift pronounced , BUJfed Mat* ,.+ 
 
 are they who now mourne , for thejjhaU be comforted. 
 
 W.', 
 
 ♦ tfft**?^ 
 
 
 Verse. I I I I. 
 
 jigainfl thee , again (I thee ^ only have 1 finned y and done evill in 
 ' thy fight : that thottmaift be jufi when thon fpe*kffi > and pure 
 when thoujadgeji. 
 
 TH E ancients have fq farre differed in expounding this 
 verfe , fome running forth on Allegories , others on farre 
 fought interpretations , that Lorinus the Iefuite numbreth 
 tweluediverfe interpretations hereof ; of which, twoaremoft Thediversin- 
 agreeable to the words and meaning of the text. The firft ex - tcrpretations 
 pounds it this way : Howfoever ( fay they ) David did wrong ofthls vcrre * 
 to Vriah, yet it was hid from all men , and onely knowne to 
 God ; and thofe finnes are onely done againft God , whereof 
 none is witnelTe but he only. And furely albeit wee would co- 
 ver our finnes from the fight of the world , there is one witnes, 
 whofe fight of them we cannot avoid. 
 
 TUto affirmeth , that wee (hould doe nothing in fecret, 
 whereof wee would bee aflumed in publike. And Cicero , 
 
 liefiquidem dtos omnes celare foftumtu , albeit we could keepe it 
 
 fecret from all the gods. 
 
 The other , whereto I rather incline , is thus : Albeit ( fay 
 
 fc they ) 
 
214 A* Exfojitiw upon Verfe 4 . 
 
 they) *2W j had offended man, yet it touched him more nigh 
 at the heart the finne he did'againft God,in breaking of his law. 
 (by this decde ( faith Tfjthan unto him) thou haft ^iven great 
 2 Sam, 1 j . 1 4. occafion to the enemies of the Lord to blafpheme. ) As though 
 'David would fay: Though all the world would abfolve me,this 
 fa more then enough to me, that I f eele thee my judge, and my 
 conscience citeth me before thy tribunal!. Let us have our eyes 
 and our fenfes fixed on God, and not bee deceived with the 
 vaine allurements of men, who either extenuate or connive 
 Note anc ! wm ^ c at our fanes. For God as he is witneile to our finnes, 
 
 Admire the ^° * s ^ ee ^ ' e ani ^ onely Iudge, who can punifh both foule 
 love of .God. an d body in hell fire ; of whofe wrath wee fliould bee 
 more afraid, then of all the kings or tyrants of the world. As 
 alfo wee fhould bee £orie that wee have offended fo gracious a 
 God, who when he might have damned us, yet hath pleafed to 
 pardon us, and takethnootherfatisfa&ionat our hand, but 
 • repentance for our finne, and faith in his Sonne Iefus Chrift. 
 who will not give us into our enemies hand to be deftroyed,but 
 will fet us free from prifon, out of his free love. Therefore O 
 firmer in time be reconciled unto thy Iudge,and take no reft till 
 £Samti2*j$. thou get affurance of his favour. Say with Davtd y Peccavt, I 
 have finned*, and God fhall fay with 2{athan, Peccat«tu* re- 
 mi (fa funt , thy fins are forgiven. 
 
 C Againftthee^a^ainjt thee onely have I finne d^and done tht evillin 
 thy fight. ~]Tht ingemination of the word (againft thee) fignifi- 
 eth the deepeneffeof his feeling and grief e, who is th< more 
 wounded, the more he findeth thegreatneffe of that mali:e and 
 goodnefTe whom he hath offended. So it were happie for us, 
 that we could be deepdy moved with a confeience of our finnei 
 that out ofthedeepe places of a contrite heart, wee might re- 
 double our fighs, winch would pierce that fatherly heart it wee 
 kukttf.ie, could flioot up fueharrowes to heaven: but we laugh over the 
 matter, not rememhnng that our laughter fhall bee turned to 
 mourning. 
 
 This alfo ferveth to convince fuch mifcreant Atheifh, who 
 can in general! fav, God forgive us, we are all finners,as it were 
 excufing their fibis, whereas they are never touched at the heart 
 with forrow for them. They feede their foolifh humours with 
 a cloakeofthe multitude that finneth, fttafi patrocinium error* 
 fu niHltitudo ptccmium, as though the multitude of finners, 
 
 fliould 
 

 the fifty one P s a l m e. Vcr'e 2. fctj 
 
 fliould be a dc fence of error faith dttgfftine.Hcll is fpacious and 
 large enough , having all the dimenfions , which will contain 
 all thedivcLs and their children , it they were more in number 
 then they arc. 
 
 That thou maiftbejuft vrhen thou fpeakffl , and pure when thou 
 jadvffl. ] By this it is clcarc . that the jufticc of God fhincth 
 moil in mens fouies , and his truth in their lies. As though he 
 would fay • Becaufe I have linncd fogricvounVand have com- 
 mitted fuch wickcdnelle , that thou canft not be blamed of un- 
 rightcouihes, though thou ihouldft punifh me moil: rigorouily, 
 tor I have deferveci worfe then I have fi ftcrcd. 
 
 But becaufe the Apoicle 7V#/, Rom. 3 . 4. would fecmc to A reconciliati- 
 turne this text to another fenfc, we (hall reconcile them eafily. on bctwixt 
 lor the Apoftlc feeing the lewes to bring the Teftament and 'J^f 
 covenant oi God in ilandcr , as though he had bin the caufe of ^ om# 5 4 . 
 their nine , by calling that upon thcmfelves , hee freeth God 
 oi their fall. But David here vindicateth Gods jufticc, laying 
 all the caufe on himfelfc. W hereof we gather , that if any cviil 
 come to man , the caufe of it is to be found in himfeife , and not 
 tobccaftonGod. 
 
 But out of this , that David confciTcth God to be jufi when 
 he judgeth 3 wee lcarne fir ft , that God ( as Abraham^ faid ) is r , 8 , 
 the jiift fudge ot the world -, and albeit he hath referved a gcn> 
 rall judgement after this life y as Auguftine faith , yet he hath a God hath a 
 particular judgement upon men in this world 3 bcth Elccl and particular 
 
 Reprobate \]udicionon [empcr manifeflo y (empcr tamen juflo 3 not J ud & cmcllt M 
 
 alwayes by a manifeft , yet alwayes by a juft judgement. Hee tlus wo 
 
 erccletha Tnbunall m mens confcicnces , hee fummoneth the 
 
 party, accufethandconvi&cthhim. This judgement is by his 
 
 Word and Spirit. For every mans workefhalbe manifeft as by 
 
 the fite.For the fire both Icttcth them fee their faults,&: burnetii 
 
 up their droile. As alfo hee punifheth them m the fight of the 
 
 world ,and in their pofteritic > as hee did as well to r David as to 
 
 Saul -, for he faid , that blood lhoiild not depart from his houfe, 2 Saa M**o 
 
 and fo it came to paffe. Therefore let not men ,. although che 
 
 beft Chnftians , thinkc to cfcape the cenfure of his juftkc ; 
 
 yea, what ever hee doth , weemuftiay, <jodisjuftt»a/lhv vH J4? 17 
 
 tvorkes. ' 
 
 Next , he is pure when he judgeth or trieth. We may be afTu- Goc * wi ^ P llt 
 
 red., £od will put us to tryall , by affliction , perfection, mcntotna11 - 
 
 B b ficknefle 
 
2l6 
 
 Simil. 
 
 Gen.ia 12. 
 Ionah i 4 
 
 Ifyte. 
 
 R?v $.10. 
 i Pft.i 7. 
 
 #*/*, 
 
 In all our tri- 
 als, externall 
 or internall, 
 God is pure. 
 
 An Expofition upon Verfe 4. 
 
 ficknefTe and povcrtie . Then men will be made manifeft , the 
 hypocrifie of many will be detected. For as the wind is appoin- 
 ted to try the come , the fire to try the gold , the floods to try 
 houfes builded upon the rocke and fand : fo fhall the day of the 
 Lords triall difcerne thofe who have but a fhaddow of religion, 
 and (hall appeare ere it bee long , as ir is begun already. But 
 God is pure in his tryall , hee knoweth the one from the other 
 already, but he will have men trying and knowing them. Abra- 
 hams was tryed in the flaughter or offering of his lbnne , and 
 his faith was approved •, fo was Ionai tryed , lobs patience , and 
 Peters weaknefte. In all thefe tryals God was pure and free of 
 any injury done to any of them ; for they were knowne to bee 
 but men , although Prophets and Apoftles . And it is no mar- 
 veil though at this time in the tryall of the Church , p any bee 
 found to be but men , God is not to be biame J , he is pure when 
 
 he trieth. 
 
 And feeing triall is proph cied to be not on:ly in the Church 
 of Pfolade/pbia, but alfo in all the earrh, which is cA^drhe 
 
 hoare of tcntatiott, or a time of fiery triall^ either by her lies , 
 
 fch'fmes, or defection from the truth of God , oroybloodie 
 perfections of Gods Saints and his Church, (as all Europe hath 
 experience this day •, ) what fhali we doe but ke; pe Gods word, 
 poffeffe our foubs in patience, fuff ering the reproches , calum- 
 nies, cruell dealings , yea all that the devill and his children can 
 doe to us . If we bee tried by fire , let us bee found gold \ if by 
 water, let us abide in the Arke and in the Apofbes boate \ and 
 be found furely built upon the foundation which the Apoftles 
 laid.evenChriftnf by the aire and windsjet us be as wheate and 
 notchaffe. If finally by the earth and earthly allurements, let 
 t*s be found to have our conversation above, the time ot triall is 
 come already. 
 
 Yea in all our trials how great foever, whether inward in our 
 eonfeience , or externall in our bodies (nay ii even our bodies 
 were given to the beafts of the earth, and foules of heaven ,yet) 
 doe wee juiHfie God as being pure and without fault. In the 
 belt of us ail there is caufe why wee fhoul4 bee tried , in him no 
 blame though he doe trie us* 
 
 ansa 
 
the fifty one Pjaime. Vcrfc 5 . 217 
 
 Verse V. 
 
 Heboid, Ivmi borne in iniquity % dnd in fwne hath my mother concei- 
 ved me. 
 
 T 
 
 x 
 
 His is the fourth rcafon , by which hee would move 
 Godtotoigivehim. That our nature from the very ori- 
 ginall is corrupted , and from the feminarie and fountaine of 
 our conception polluted. For from our mothers wombe, wee 
 being nothing but iinnc. And furely we cannot throughly ac- 
 knowledge our finnes, unleffe wee condemneour whole natu- 
 ral! powers and iaculties of uncleannefle. So the knowledge of Ac c lua jj finne 
 this one fin, bnngeth him to the examination of his whole life, ai .g as ft rcamc$ 
 till he find nothing in himfelic but fin. For if the fountaine bee w Inch proceed 
 poifon^d, vvhat will the ftreames be that flow from it c If we from originall 
 would looke backc to our originall finnc, wc might have caufe i,nne which is 
 the more to lament our a&uall fins, as poiibned ftreames flow- fo^ume* 
 ing from fuch a fountaine. 
 
 So foone therefore as our confcicnce accufeth us of any one 
 fin, we flic-uld call to remembrance the whole courfe of our life, 
 rhat it hath becne nothing elfe but a continuall finning againfl L €t the ^ 
 God ; that thus thelaft putting us in mind oi die firft, wee may membrance 
 not be content to repent and aske pardon for one, but for all. A ot one fin P ut 
 fickeman having obtained health, doth remember how long " sir j m indof 
 he was ficke, whereby for the prefent hee both confi icreth his ^ £ fa e finnes 
 owne trailtie Sc Gods mercy in delivering him,as alfo encoura- mmed, " 
 geth Sc ammatch himfelf againfl the timetj come,by remem- SimiJ. 
 brance of former mercies obtained. Happie were wee if wee 
 would begin to remember our miferies and Gods mercies. 
 
 Lorinta the lefuite to ecce addcth enim, which he confeffcth 
 i% not in the Hebrew vchtie, and that Saint /<***«* hath forgot 
 it, yet maintaincth that it is rightly put in, to give force to 
 -the words of his finnc. See the Sophift, who grantcth the 
 Scriptures, and yet would empaire their credit: as though 
 >Gods Spirit were not wife enough , and the fenfe could not 
 Jiold without eninu>. The like doe they m thefc words, Hoc eft 
 corpus metim^xhey added enim, and fay, Hocefiewm, which is 
 not in the Scriptures, and were altogether againfl: grammer . In 
 a word , they alter and change the Scriptures as they pleafe, 
 
 Bb 2 bringing 
 
2i 8 An Expefithn upon Verfc 5. 
 
 bringing in their enim as a.particle of reafon, which carrieth 
 
 withitnoreafon. 
 Mannofooner Ye fee then what the miferable corruption of our nature is y 
 beginneth to fo foonc as we take life, begin to finne. An infant of one day, 
 live , but hee j s not c j ean? before God . The maffe whereof we be formed , is 
 (Sic ° filthy and finfujl ; and fo much the more filthy, feeing it is 
 
 poffeffedwithatbuleuncleane and polluted. The cogitation of 
 
 Gen, 6. 5 mans heart is ondy evill continually, God kyoweth our mold, \\ 7 c 
 
 PfaJ. 1 03.14 err e from the wembe. And albeit marriage be a bed uudffiled, by 
 
 Heb.13.4 geafon of the infKtution.yet in fomemeafure concupiccnfc and 
 
 luft polluteth the ordinance which is molt holy. 
 CfoMren have It followeth that children arc not free of originall finne : for 
 originall (In. then whythould they be baptized ; and why fliould they die, as 
 
 many doe daily > 
 Ob-eHion ^ uc lt may feerne wonderful! and fkange, that children who 
 J % can neither doe, thinke,or fpeake evilLfhould be culpabie ? I an- 
 
 Solnt. fwer by another quefhon ; what is the reafon that ayong Fox 
 
 SimiL newly whelped , doth not flay aLambe? Is it not becaufe it 
 
 lacketh ftrength , and is not come to that maturitie to execute 
 its inclination , which is naturally cruel! > So are infants natu- 
 rally inclined to finne; and therefore fo foone as they can think 
 ^^ any dung , fpeake or doe any thing , itisevill, as daily expe- 
 take care to a- nence teacheth. And therefore it becometh Chriftian parents 
 mend by good to take paincs to amend that which is deficient and imperfect 
 e Ju -auonthat by nature in their children , by art , inihu&ion and correction, 
 which is <k£- That as wilde beafts are tamed by the induftene of men, 
 cSareai*?* anc * barren £ roun ^s have become fruitiull by labouring and 
 nature. manuring •, fo eyill natures may be corrected by good educati- 
 
 on. 
 Simil, See alfo out of this, that originall finne is finne , and oflfen- 
 
 v five to the law of God , and the roote of all other f innes : that 
 
 hi finne 3 5&? mo ^ ^ ccret thought of our heart is futficient to condemne 
 
 us, if God would deale extreamely. Which impugneth that 
 divillifh and erronious doftrine of fome , who thinke that the 
 firft intentions and thoughts are veniall, it confent come not 
 
 M ~*i8 with them. Our Lord faith, that "hofsever feet h arvoman^am 
 
 Infteth after her , committeth adulterie , and is as culpable be- 
 fore God as if he had finned with her. But that eoncludeth not, 
 that the motion is not finfull , to which fuch a wicked confent 
 is added y the greater finne cannot exeufe the leffer . Therefore 
 
 w< 
 
the fifty Mt P s a l m e. Vcrfe 5 . 219 
 
 wcmuftgoewith £/**.**/ to the fountaine , andcaft infaltin- x Kings*.»o 
 to thofe rotten and (linking waters , that they being purified, 
 all the ftrcames flowing therefrom , may be alio cured. 
 
 This parcntall finne , hcreditarie J radical! , the leven of the 
 primitive corruption , the law of the members, naturall and 'Note. 
 gcncrall to all mankind , cannot be taken away ,but by the con- 
 ception and nattviticol Ghrifi. 
 
 But hcic arilcth a qucftion, how parents, both being Chiifli- Ob)ettion. 
 ans an 1 received in the covenant , can beget finfull children ? I Anfaer* 
 anfwer by a familiar fimilitudc ; the fcede , when it is fownc, is StmiL 
 made as clean? as the art and indufteric of man can doe it , and 
 yetarifcth with a roote , fralkc , blade and beard ; the caufe is 
 not in the fowcr , the force lyeth in the feedc.: lb in that the pa- 
 rents are purified , they have it of God ; what the childe hath, 
 he hath by nature , which cither mnft be repaired by grace • or 
 
 he milft peril}), t/fdanu, T^oah 3 Samuel, Eli , Tlavid y &rc. 
 
 Although they were godly and religious men , yet h id naugh- G «.' 
 
 tic and wicked children ; which flieweth unto us, that religion comethnot by 
 
 and godlinefle cometh not by nature , but by the free grace of nature but by 
 
 God. grace, 
 
 I omit thofe vaine and idle queflibns de origin all peccato y 
 which the Papifts too curionflv propound , and may bee very 
 eaiily anfwered , left it ihouid breed errors in your mind,which 
 ye never dreamed of. 
 
 islndin finne hatb my mother conceived me, ] The Word 
 
 jecbema\ in , fignificth properly calefacit , warmed mce in her 
 wombc , fed or nounfhed me , reierring it to the action of hea- 
 ting and feeding the childe in the wombe nine months. Wher- 
 in the greatnefle oi Gods worke is to be feene , who fo miracu- 
 loully can prcferve the infant in inch an obfeure place , fo com- 
 palled with the lntcnour parts. Yet even there in that poore 
 creature there is finne , albeit he be ign< aarit oi it. So hee hath 
 a burden when hee feeleth it not , and iyeih wrapped with all 
 miferies, andthinkethhimfelfe then to bee in a beft cafe ; for 
 when he commeth out of the wombe , with great paine to his 
 mother, and difficukie to himklte , hee weepcth poore foule 
 becaufe he is come to forrow. 
 
 £*^>/makcth mention ofa child new borne, whofenavili 
 was not yet cut , neither fait put m it , nor wafhed , lying mi- ^ *J * 
 fcrably in the pollution of nature ; which reprefentcth to us our 
 
 B b 2 nam- 
 
2io K^inExfojitionup$H Vcrfe 6. 
 
 naturall filch in finne , that neither are wee cutted away by the 
 knife ofthefpirit from our originall corruption, neither wash- 
 ed by the blood of Chnftfrom our naturall uncleanncile, nei- 
 ther faked by the fait of the word 5 and if it were not by Gods 
 grace, and care of our Ipintuall parents that we were helped, we 
 would never live,, but die and perifh in the filth wherein wc have 
 Man were m- bcene conceived and borne. There is no beaft which nature 
 tcrly undone, hath not taught fome meanes to helpe it felfe, as fome have 
 if hec were not naturally skins, or haire 3c wool! to defend them from injuries, 
 the F a r ace of vve ^ ave nonc - ^ n a word,man were undone it he were not fup- 
 God? poited by the grace of God. We may wecpe, we have no more; 
 
 and would God we could fpintually crie and mourne, that the 
 Lord healing our weeping might pi tie and helpe us. 
 
 But became fo many worthy writers both ancient and mo- 
 derne , Papifts and Proteftan's , have written largely of this 
 place, and I muft fay, Surru minimus omnium, I ceafe to write 
 any more hereof, left I fhould repeate that which they have al- 
 ready obferved. 
 
 Verse VI. 
 
 'Behold^ thou laves! truth in the inward affeBions : therefore haft 
 thou taught me wifedome in thefecret of mine heart. 
 
 THis is the fift argument which he ufeth perfwading God to 
 forgive him,taken from the fincentie of his repentance that 
 it was not counterfeit or difcembled , which could not but bee 
 very acceptable to God. For in all the aftions of religion and 
 parts thereof , there is nothing more pleafing to him then fin- 
 ceritie and uprightnefle. He cannot abide hypocrifie and difli- 
 Hypocriile in mulation. It is a mocking of God to lookeup with our eyes, to 
 religion is a heaven,to bo w with our knees, to fould our hands,to knock on 
 mocking of our brefts,if we want upright nefle Sc foundnefl e of heart. We 
 God • muft ferve God in faith.love, repentance, humilitk, unfainedly 
 
 1. 17. f rom our h eart3 as crue 2{ath&nuels, m whom there is no guile. 
 The parts of this verfe are thefe : 1 who loveth, Thou. 
 2 where and what hee loveth , truth in the inward *ffeEHe*s. 
 3. theconfequent following upon this love, therefore haft thou 
 
 taught me wifcdome in the [ecret of mine heart . 
 
 {_B ehoidj] Before he enter on any of thefe, he ufeth the par- 
 ticle 
 
the fifty ^Psalme, Verfe 4. 321 
 
 tick of admiration Behold y which hee never ufcth but in Come 
 rcmarkeable matter, thereby the more to raife us up to the con- 
 templation of fuch great matters to be told, as, 'Behold how pfal.i^.i. 
 
 good, and how co mely a thing it is , brethren to dwell even together, 
 An&^eholdthe Lambeofgod, that ta&h away thefmnesofthe Iohn lz 9- 
 
 world. And this he doth , that hee might move God, that as 
 he beheld his mifcric,being conceived and borne in f inne, fo he 
 might bdioldhis iincereand unfaincd repentance. And this is 
 the happineffe or man, when God beholds him mourning, as he 
 beheld him finning. This fecond fight is as dclightfome to the 
 Lord, as the firft was tedious. So God fecth all our finns, as he 
 feeth our repentance. Sinnc not becaufc he (ecth thec, but re- Tfyte. 
 pent unfamcdly , that hee may take pleafure in beholding 
 thee. 
 
 [Th o» love si 2 The perfon who loveth, is God. The Crea- 
 tor becommeth a lover of the creature ; even God becommcth 
 a lover o[ his image in man. Doth hee then love > Above all 
 thin?s let us f -eke to depend upon this his love. In our religion God above all 
 w e ill uiiitravell to know what he loveth mod, what hee re- tilings loveth 
 fpe&eth -noit, what beft plcafeth him •, for otherwife wee lofe {incerit y« 
 our time in his fcrvice ; hee loveth lincerity beft, and that wee 
 ftiould prefent to him We enquire what every man loves beft, 
 and we fram c our felves to feeke after it : then I befcech you, 
 among the reft 3 fcarch out what God loveth belt, feeke after it, 
 and prefent it to him; and if their were no other argument to 
 move us to lincerity, this may befufficient, becaufe God loveth 
 it. Love that which God loveth, hate that which hee hath ; 
 love finceritie, that he loveth ; hate hypoenfic, that he cannot 
 abide. 
 [Truth .3 "By truth is meant finceritic and uprightneffcin Gods 
 fervice ; when we doe not glofe with him by faire words 
 andfhewes: he loveth not (hadowes but fubftances, nocolous 
 or covers, but the body it feiie. For he pserceth with his eye to 
 the ioweft part of the heart, and ftaycth upon the outward 
 not of mans a£tions,howfoever plaufible to man. He looketh 1 Sam. \6 7 . 
 not as man looketh. 
 
 In every action of religion, let us remember tokeepe finceii- 
 lie. Who would defire to bee called rich, if he want riches; Better to be 
 eftecmed valiant, if he have not ftrength* and (hall we thinke ^^h™ 
 k lutficient to be called religions, and not to be fo> I&ttertober^ous"* ' 
 
 rich, 
 
211 <An Exposition upon Vcrfe c. 
 
 Better to bee ric h> then to be called rich - r better to bee religions, then to bee 
 
 religious,then thought or called religous. 
 
 to be thought G od loveth truth as he hateth all falfchood ; for he is truth m 
 
 religious. Egofum Veritas, via & vita. He loveth truth in our profejfion t 
 
 Truthfiiu ro- truzn * n ouuivi/l life : Truthin our proiefliom is that which he 
 fcffionandT " hath commanded in his word ; truth m our civil! lite, isth.it 
 m convcrfati' agreeth with the dutie of civill conversation, without f raud,de- 
 on required. c cit or guiie , which is different from Gods nature , and rcicm- 
 bleth the divcll who is a deceiver. 
 
 In the inward affettiens. ] It is not a fuperfieial] or fcroofe- 
 worfhip which God regardeth. For C ains Sacrifice outwardly 
 Gen. 4. 1 8 was as pleafant as isfbtls ; but God looked to their hearts , ac- 
 cepted the one , and rejected the other. God above all things 
 p 2 6 craveth the heart : Mj jonne give me thine htan. God will bee 
 loh 4.^4 worflnppcd m fpirit and veritie. 
 
 Therefore haft thou taught mee wifedome in the fecret of mine 
 
 heart. He amplifieth his fin by this circumftance , that hee 
 did it not as an ignorant , but as one who was enlightned with 
 knowledge ; and befides he had private informations and inteli- 
 gencc from God in his heart , and tailed of the heavenly doc- 
 trine , yea , it was rooted and fixed in his heart , yet like a bruite 
 beaft he was carried to that filthy luff , and fo was inexcufable, 
 and fquenched the light of the Spirit which hee had received. 
 Hee had informations given by God , but he had not grace to 
 follow them, which fo much the more made hrm inexcufable, 
 Chriftmns pe. t j lat j ie vvas tau ght y and would not obey. So Chriftians fhall 
 
 wamofinfor- not P cr ^ ior ^ ac ^ e of information , but becaufe they doe not 
 mation , but " obey the warnings which they get. This age hath heard many 
 even for con- Ic.Ibns , and God hath manifcfted his whole will unto them ; 
 temni ng the { Duc becaufe they obey them not,their knowledge fhall augment 
 warnings ^ .j r p alncs t Q Q( j he muft be our great Do£lor and Teacher, we 
 God g muii m uft be rheodidattoi, taught of God. Neither natui edearning, 
 teach us. experience , pra&ife , or age can teach us wifeuomc , oncly 
 G ods word muft tcac 1 us . 
 
 Nature prevailed among the Philofophers , but that never 
 led them to God. For all the principles of our faith are contra- 
 ry to nature, fenfeandreafon. What is more againft naturall 
 reafbn , then the points of our religion : God was made man ; 
 a Virgin hath borne a childe ; a crucified Man faved the world ; 
 a dead m«n arofe, &c.in thele and fuch wc mull be taught from 
 aooveofGod. God 
 
the fifty *M V $ a l m e^ Vcrfe 7. 223 
 
 God he teacheth by die miniftcry of his word, which who- GodteacheA 
 ever contemneth, refufeth the meanes of his falvation ; but that {j^™^ 1 " 
 miniftcry will not be diffident without divine infpiration. /W WQvdt 
 
 may plant, Apollo may water, but Cjod giveth theincreafe. i Co r .$.£ 
 
 BelUrmine tranflatcth the Hebrew word (which he granteth 
 fignificth Abfcondita ) incerta , and fo doth Lorinus ; thofe 
 doubting Doctors wovld have the myftenes of the Scriptures 2(*te. 
 uncertaine and doubtfully 
 
 There is great diverfity of judgements among men what is 
 true wifedome 5 but if ye would enquire at the wifeft man that The feare of 
 ever livedo he will tell you that having examined all things un- the Lord is 
 dtr heaven, he round all things to be but vanitie and vexation of true wifedome. 
 fptrit ; and that true wifedome confifted only in the feare of god cdcC * * 
 
 and keeping his commandements. The feare of the Lord is the begin- p r0 ifa* 
 
 n'mg §frciftdom ; ail other wifedome is fooliflinefTe. 
 
 Verse. VII. 
 
 j 
 
 7 ur (re me with hyffope, and I Jball be cleane : wa[b me y and I [ball 
 be whiter thenfnew, 
 
 HE is not contented fimply to crave pardon once or twice, 
 out many times-, yea he multiplieth his fuits by metaphors, 
 allegories, andfuch borrowed fpeeches, fignifying how deeply 
 hee was wounded with his fin, that hec would have hfmfclfe 
 allured and confirmed in the remiflion thereof : and now hee 
 borroweth a fimiiitude from the wafhings and purgations ufed 
 in the Leviticall law, defiring that God would looke on his 
 miferies, who was a leprous man by fin, and a filthy polluted 
 finner, that he might be waftied in the blood of Chrift, prefix- 
 ed by the Mofaicall waftiings. 
 
 [Purge me with hyjfope.~] There is made mention of hyffbpf, Three times 
 
 in three places : Firft, in the 1 2 . of Exodus, at the infticution of ^ e ™ entlon 
 thePafTcover , where the blood of the Pafleover, where the Exod.i^'.za 
 Lambe was appointed to be fprinklcd upon the doore cheekes 
 with abunchofhyffope bound with afcarlet lace, all having 
 their fpintuall fignifications. For the blood no doubt fignified 
 the blood of that undefiled Lambc, fhed from the beginning of 
 the world The hyflbpc,the inftru nent applying his biooi,evcn 
 faith. The fcailct bee, the commumonor the Saints, who are 
 
 C c bound 
 
2a4 x^inExfofttlonupi* Verfe 7. 
 
 Col 1 « 14. bound by love the bondofperfcfiion, $t fprinkled with that fame 
 blood to the rcmiflion of litis. And fo the blood which walheth, 
 faith which applyeth, and the lace that couplcth, are all one -, 
 Chrift by faith Sc love received to the purgation of al Chriftians 
 The fecond place, Levit. 17. is the purgation of the Leper, 
 wherein the blood of the fparrow, the bunch of hyflbpe and 
 the fcarlet lace are like wife mentioned, and diftercth nothing 
 but in this, in the firft was the Lambe, here the Sparrow, which 
 is all one: for even as the Lambe is among bcafts, fo is the 
 Sparrow bafe and fimple amongft fowlesj to which David 
 
 Pfal. 102.7. comparethhimfelfe, -/**»** Iparrowon the hou/e top fitting alone'. 
 
 fo we muft be fprinkled with his blood, which being contemp- 
 tible to men, was acceptable to God. 
 
 The third was, 2{umb, 19. about the red Cow, which muft 
 have hy ffope dipped in the blood thereof. And Chrift is com- 
 pared to the Cow or fat calfe , which being in fo great a 
 price with the Father, was given to death for the falvation of 
 our foules. 
 Wherein hv- The hyflbpe hath many things wherein it reprefenteth Chrift 
 fope reprefen- very nigh: for firft it is obfeure, humble and abjeft-, fo that 
 ieth Chrifc Sa/omonis faid to have written of all trees, from the Cedar the 
 t Kmg.4.3 3, higheft tree, oppofed to the hyflbpe fpringing out of the wall, 
 *• that is to the bafeft and moft common : growing amongft 
 fiones, not through mans induftry planted, as other trees are. 
 Wal.n.6- SoChriftin whom webeleeve was contemptible, a worme,noc 
 amandifpifed, in him was no beauty, with him no riches or 
 earthly honours, which make men come in credit and ac- 
 count. 
 Si, Nex , the Hyflbpe is bitter and fowre, not pleafant to the 
 
 drinkers : fo the crofle of Chrift, by which our affe&ions are 
 mortified, is very odious to the flefh , and agreeth not with its. 
 *Cor,i.z3. ^^ j-jjj cro ^ c jj therefore aftumbiingblocketothelewes,, 
 and folly to the Gentiles, 
 - Thirdly, albeit it be fowre, yet iris moft wholefome: fo, 
 
 albeit the do&rine of repentance (wherein we are taught to run: 
 out of our fclves Scto take hold on Chrift) bee irkefome Sc un- 
 favoury to the flefli, yet it is wholfome to tke foule. Naturall 
 Similie. men c " cc *n this do&rine to be an enemie to them>which woukt 
 flay their corruptions 6c lufts. Medicine, which at firft feemetk 
 bitter a afterwaxds beconaeth more conafortabk : fo the do&rine 
 
 which* 
 
the fifty ^P$alme, Verfe 7. 225 
 
 which is faked with fait &: hyfop,is fitter for us then that which 
 is fweetned with hony-,for hony was never appointedto be ufed U9% * 9 ' 
 in the Lords facrificcs ,but h\u omnis viStim* fale faliatnr. 
 Cyrillns obferveth in the hyirope an hot operation; fo grace An oMeriraM- 
 
 1 1 r l. r ■ on of CvtiUus 
 
 makcth us tervent in the [pint. t concerning 
 
 Moreover, hyflbpc purgeth the lungs, phtiriafis, tefts, nou- hyfop. 
 rifheth the native colour ot the bodic, killeth filth andvermine The properties 
 growing on man, cureth the bites of ferpents, provoketh ap- of h ) ri " P- 
 petite, fharpeneth the fight, is enemic to fevers ; of which icis p *j*-"^-*«>- 
 
 Cup* A. 1 
 
 written, r T 
 
 Parva calens y pe£lftr pttrgans y petrofaftriatrix 
 Ins fapidat plenr*. congrtia y fpargit aquam. 
 
 So grace is hot by charity, purging by contrition, fpitting forth 
 by confeffion, feafoning the body by temperance, faving the 
 foule and inward parts by application of Chnfts blood, which 
 being drunken purgeth our plurifie and bloodie eyes. 
 
 Then feeing all thefe difeafes are in the foule of man, are we The h y r °P of 
 not much befiolden to God , who hath made one falve to cure ^ hr,{ * s . biood 
 all our fores; the blindnefle of our mind is removed by the alUurco"! 
 water of his blood ; the foule corruptions of our heart are eva - mptions. 
 cuateand diffolved, that we fpit them forth : our eoldnefle is 
 warmed, our fiery fevers and inflammations quenched,our fpi- 
 rituall vigour and colour is reftored , which wee loft by 
 finne. 
 
 [fVafhme^nd I flail be whiter then the Cnow^\ ? He acfalowledg- What meant 
 
 cth chat none in heaven or earth is able to purge him, but God wafting, 
 onely : He hath that fountame in his ownc garden ; hee will 
 communicate the glorie of our redemption to no other. For by 
 this wafhing is meant the waihing of juftification 3c remiilion 
 ot iins ; that as creation belongeth onely to G od,fo redemption 
 by Chnfts blood. Wo to them who leaving the waters of iitc, 
 feeke water elfewhereout of rotten citterns. 
 
 Then feeing it is the proper worke of God to wafli us, let us 
 goc to the laver of Baptifmc, that there we may be once waft- 
 ed, and after, daily pray , that he may waft our feet by fanfti- 
 fication. . . 
 
 [Andlfiallbe whiter then thefnow, ] He perfwadcth himfclfe 
 of a full purgation by Chrifts blood. Though I Wercasblacke 
 as the Moore, yet (hall I be white as fnow . 1 Nothing can blot 
 out our finnes but this blood. If we would waih our fclveS with 
 
 Cc 2 fnow 
 
2i6 An Exfofttm upon Verfe 7. 
 
 £fa 6^6 fnow waters, our right eoufneffe fhall be as a menfirttous garment . 
 What is all the righteoufneffe of man, but an abhomination 
 before God? Yea Chrift himfelfe if he had bin onely man,could 
 not have bin able tofatisfie the jiiffice of an infinite God \ hee 
 
 Aft.io.28 muft be God himfelfe , and it is called the blond of god. 
 
 Objettion. g uc h ow fhall we be whiter then fnow? I anfwer;our eftate is 
 
 jLnfatr* more perfect and fitter by Chrift , then it was by nature in A- 
 dam ; forafmuch as wee have our perfection by Chrift , which 
 cannot faile or alter *,and it is the perfection ol God which be- 
 longeth to us : fo that wee ftand not before God as men , but as 
 gods before God , being covered with his perfect obedience 
 
 Kom 4 9.?. w | 10 | s our |^ cc ] eerner3 g d buffed for ever. So there is no caufe 
 
 wily we (houid feare or difpaire , feeing wee are cieanfed per- 
 mit 17. z kQly , if wee beleeve and be fanctified.^ Let us put on Chiift, 
 whofe garment is white as fnow. And his Church is made 
 
 «Apoc«7. 14. white in him>Who is this that commeth up white > *cttovKttvfe7(j$tJti> 
 
 Cant, 8.5. And the Bride hath white garments, made white in 
 the Lambes blood. 
 
 The proper office of the holy Spirit is to wafh its, and purifie 
 
 our conscience by Chiifts blood, left our filthineife keepe us 
 
 c backefromacceifetoGod. And this ye were faith the Apoftle, 
 
 but ye are wafbed, ye arefanftified, ye are juflifed in the name of the 
 Lord lefts, and by the Spirit of our God, And againe,f peaking of 
 the Church, that he may fantfifie her, purging her by the wafting 
 Bphel^.27 of water, by the word, that he may make the Church glorious to him- 
 felfe, not having fpot or wrinkle, or any fuch thing, but that Jhee may 
 
 be holy & blameleffe. So, it is the onely worke of God to fan&i- 
 , fie his children and make them cleane. 
 Wottrtne. Finally obferve , that juftification and fanclrification are 
 Jjf?" undivided companions ; whomfoever the Lord waiheth by the 
 ?ion^to£ hyfop of his Sonnes blood, hee alfo fandificth by his Spirit. 
 ther Studie therefore to get holinefle, without which none fhall fee 
 
 Heb.12.14 God; Let holineffe to the Lord be written on your brefts. Holi- 
 Exod.28.36 neflebecommeththehoufeofGod. Be holy as I am hoi j. For 
 Le«k 2o 5 7 what fellowship can the moft holy God have with iincleane 
 Many'ftudyto and prophane people? This miferable ageftudkthtoattainc: 
 attaine to to. knowledge, but not.to fan&ification. Let Atheifts call; you 
 knowledge, ^ k ac ^y pleaie, . ftudie you to purine of life. A true Chnftian 
 Y l "? to . will make more confcience of an idle word or filthy thought 
 lanftihcauou, w ^ chrucldenl y auf ; e m their hearts, and will coiTeft the fame 
 
the fifty one Fsalme, Verle 8 . 327 
 
 more fharply thcnthofe lend mifcreants will, their adultery and 
 the word a&ions they commit. 
 
 Verse VIII. 
 
 (J\fakf me to hearejoy and gladnefie > that the bones which thou haft 
 broken may rejoyce. 
 
 HAving craved before remiffion of finnes , now he beggeth 
 thefruite which followes upon the fame , that is , joy and 
 gladueffe , which is one of the fruits of the kingdome of God, 
 and marks of Gods children. 
 
 This joy which he craveth, neceffaiily prefuppofeth a for- Ioyproceedeth 
 row which he had for his fin. For as repentance can never want of forrow. 
 forrow , no more can remiffion want joy. So that joy fpring- 
 ethoutofthe bitter roote of forrow. And the greater forrow 
 we have, the greater fhall our joy be. The deeper thy griefe is 
 the hi: her iliall thy comfort be. 
 
 He doubleth joy and gladnes both of foule and body ; he will 
 not be contented with (ome one or two confolations , but will 
 have them to be multiplied; that as his tribulations did increafe, 
 fo his comforts in Chiift Iefus might be enlarged . 
 
 AsaChnftianisthemoftforrowfull man in the world, fo ofa j] mena 
 there is none more glad then hee. For the caufe of his joy is chriftun hath 
 greateft : in refpecT: his mifery was greateft , his delivery grea- moft caufe to 
 teft, therefore his J oy greateft : from hell and death is he freed, rejoyce. 
 to life in hraven is he brought. What can make men more glad 
 then this , it he will beleeve. No offers can fatisfie the mind of 
 a pnfonerapp rnnted to death , unleffe his remiffion be proclai- 
 med and given h: m •* fo all the joyes in the world will not fatis- SimiU 
 fie a confeience, till he heare that his fins are forgiven him.This 
 joy David comparcth with the joy of worldlings who rejoy- pfaj i4 .a 
 ced in their corne and wine, and faith, that he had more joy then 
 they had, and more peace of confeience. 
 
 This joy eateth up all falfe joyes that men have in fin, as the True joy eat- 
 rod of Aaron did the rods of the ±nptia*s. For it is not poffible «h up falfe 
 that men can have both joy in Godan i godlines,and in fin *, for £ yc *- 
 the one will ever quench the other , as water doth iire. 7 * 
 
 Cci All 
 
2 23 An Expojttton upon Verfe 8. 
 
 Nothing can All other joyes will alter, whatfoever they be ; but nothing 
 
 alter this true can take this joy from us. Not tribulation ; we rejoyce m the 
 
 midft of tribulation Not death *, no paine, nor hatred of men, 
 
 Acls j, 4 i, nor pcrfecution, all thefe rather increafe it. We rejoyce with 
 
 the Apoftles,that we are thought worthy to differ for the word 
 
 of God. 
 
 Why doe worldlings callus melancholicke perfons, and too 
 
 prccife, that we cannot away with an idle word, much leffe an 
 
 ungodly aclion > let them fay what they pleafe, we fay as Chrift 
 
 , 9i (^ to his di[cipks,t\\2t^s he had meatet hey k»fw not % (owc have 
 
 ° 4 •* 2 " ]oy that they kno* not of. That which is thy joy, O hypocrite, 
 
 Democritus l ^ z j s my forrow.I laugh (with Democritus) at that, for which 
 
 laughed md thou weepeft ; I weepe (with Heraclitus) at that,whereat thou 
 
 Heraclitus al- laughcfi. Woe to them that laugh, for they (hall rveepe. Howie jee 
 waics weeped. rkh ^ fakh the Apo ftl C- 
 
 t .* [_Make me to heare. 2 The perfon from whom he feeketh this 
 
 DoEl* Joy j> is God : nuke mee to heare y faith hee ; whereby hee 
 
 Spirituall joy would teach us, that this joy commeth onlX from God •, it is he 
 
 proceedcth who is the fountaine of joy and all pleafure, for all good things 
 
 fromGod. come from above, Naturall joyes proceed from a naturall and 
 
 lam. 1 j 7 . fleshly f ountaine, fpirituall joyes lpring only from God : fo he 
 
 who feeketh thofe joyes beneath, feeketh hot water under cold 
 
 lohn 1 46. ice. C An an y i 00 ^ tbwg come ont of 7{a***reth \ can any grace 
 
 come from a graceleffe ground ? 
 
 The mftrument by which he feeketh joy to be conveyed to 
 
 him, is the hearing of that word, Thy finves are forgiven thee. 
 
 There is none other ordinary meanes by which God will work 
 or ever hath wrought joy to the troubled heart, then by his 
 word preached by the mouth of his fervants , and beleeved by 
 
 The word of Chriftians Faith commeth by hearing, god opened the heart of 
 God is the Lydia. He that hath carts toheare, let him heare. Preaching of 
 
 canfe of <his ^ won \ ls a ne cefiary inftrument by which fpirituall grace is 
 
 aS 16 i 4 . conveyed into our hearts. God craveth this often in the old 
 
 Mauti.iV Tefhment, that we fhouid heare his voyce. And David con- 
 
 Pfcl 40.6. feflcth, that God had opened his eare. God from heaven faid, 
 
 Mat.3.17. Thisis my beloved Son*e 3 inwhom f am weHpleafed y heare him. If 
 
 then yee %\vt an obedient eare to Gods word, ye may be afiu- 
 
 red of this joy wrought in yoiir hearts , after yee have be- 
 
 ttJZ leeved the comfortable promifes of falvation in.Chriiis 
 
 biood. - ir , * 
 
 What 
 
the fifty one Psalme, Verfc 8 . 229 
 
 What thinkeye then of Atheifts, who will not heare the Againft A - 
 wordbuttorfaftiion fake, calling thofc too holy who will JgffiSfiJ* 
 heare two Sermons on one Sabbath •, or of Papifts , who will the w «d 
 no waies heare the word, which may bee the meancs of their 
 converfion. Woe to the one an i to the other. Andbecaufc 
 they have rcfufed to heare him , of whom they may receive 
 comfort an J inftru£tion; Therefore the Lord (hall rcfufc to 
 fpeake to them any longer, unlcflc betimes they repent. 
 
 ~That the bones which thou haft broken may rejoyce.~\ The effect: 
 
 which hec hopeth to receive of thofc glad tidings, is a refhtuti- 
 
 tion of his firil effate ; wherein he found himfclfc wonderfully 
 
 broken bv his finne and affliction , and hopeth to bee rcftorcd 
 
 by remiffion and pardon thereof. Where he fpcaketh of the 
 
 bones , he would let us to underftand, that there is no ftrcngth n ft rcn p t h 
 
 of nature able to reiift the ftrokc of Gods juffice. For if hee in man able to 
 
 beginne to fight with us, wee are unable to reiift. The bones rcfift the 
 
 are verv hard, and the ftrength of man ftands in them; but ^ke of Gods 
 
 it God bring the hammer of his wrath, it fhallbe asyronancP u lcc * 
 
 fteele to crdh them in peeces, being but as potters veflels. 
 
 ^ [Which then haft broken* ] The forme of Gods curing , hee God cureth 
 
 firft woundeth , and then healeth. He cureth none but thofe none but th °k 
 whom his hand hath pierced; and he who woundeth, can beft whomh ^ hat ^ 
 cure the wound. And in this God differeth from man: for Man Gun- 
 man woundeth , but hath no care to cure ; but when God deth, hut hath 
 inflifteth a wound on his children, hee hath a prefent re- no care toeing 
 medie appointed to cure the fame. Let us therefore be con- Godwoun- 
 tent to be under his hand, who tor futficient caufes croffing us, ^ t 2nd feek " 
 is ever ready to comfort us in Iefus Chnft. e to curc# 
 
 [May rejojce.l By this hee letteth us fee , what would bee L et t hy defire 
 the efte£t of his deliverance, even to burft forth in the to be delivered 
 praifes of his God, by his words, by his a&ions, by his from trouble 
 writings, Which fhould teach us, that in trouble, either *L et ° &<>*& 
 fpirituall or temporall , wee ever have this the principal! end 
 for which we defire to be delivered,, that wee may praifeand 
 glonfie God. 
 
 V **.*•»■ 
 
 
N2 
 
 23 o An Bxfofithn uyon Verfe 9. 
 
 Verse IX. 
 Hide thy face from my finnes y and put away all mine iniquities, 
 
 ) w hce rcnewcth his former fuitc of the remiffion of his 
 finnes, fhewing how carneftly he defired the fame. Heeis 
 not content onceagaine to cry for pardon, but many times. 
 For he thought othcrwife of his finne, then wee doe of ours, it 
 touched him at the very heart. In this verfe he ufeth two fimi- 
 litudes •, one, that God would turne away his face from his 
 finnes ; next, that he would blot out all his iniquities. 
 [_Htde.~] The firft fimilitude is taken from men, who will 
 r r TTk.-c hide their face from that which they defire not to fee. And it 
 
 Ice hrincin his . • ^ 1 • • i J \r \ » • i ■ 
 
 children, 1S certaine, God is in every place, and teeth every thing, but he 
 cannot fee the finnes of his cleft children ; for that intervenient 
 righteoufneffe of Chrift will not fuffer him to fee any filthineffe 
 
 Num 25. ii i^ his children. He feeth no tniqmtiein lacob faith Balaam, For 
 
 Simil. as a ted or blue glafle being fet before our eyes, whatever wee 
 
 fee through it (eemeth to be of the colour of the glafle . fo God 
 looking through Chrift to us, all his righteoufneffe feemeth 
 to bee ours, and we are of his colour. 
 
 In the meane time, let us not fin becatife hee hideth his face 
 from our fin : for if we abufe the riches of his bounty, wee fhall 
 appeare in our owne colours. 
 
 (j And put away all mine iniquities ." To blot away, prefuppo- 
 
 fcth an hand- writ of the law againfthim, wherein his name 
 was put in the count-booke, which cannot be done away but 
 by the blood of lefus Chrift. 
 
 C All. ] Ye fee that one finne putteth him in mind of many 
 thoufands: and hee is not contented to be acquitted from one,, 
 unlcffehe bee acquitted from ail. Gall to mind ail the finnes of: 
 thy life ; be not at quiet till thou getteft 3. generall pardon for 
 them all, which is to be pur chafed by lefus Chrift. Be afraid to 
 
 Pro.18.19 aide new finnes to thyold. 'Blejfedts be that feareth continually. 
 
 Ezech.8.8 Doc as E^ekiel i\i to the wall of the Temple, dig once, twice 3 
 thrice, and trie thine heart ; the more thou diggeft, the more 
 abominations (halt thou fee in that place which fhould have 
 bin a Temple to God. 
 
 Vfi RSI 
 
 V[c. 
 
the fifty #** P s a l m e. Vcrfe ro. 231 
 
 Verse X. 
 
 Create in me a cleane heart, God : and renew a, right fpir it within 
 me. 
 
 DAvidhzxh prayed already for the remifiion of his fins,and 
 hath doubled over that petition eight times ; now nee car- 
 veth new benefits, of fan&ification , of the holy Spirit , of joy, 
 Sec. 
 
 In all his petitions he prayeth for fpirituall things ; he feeketh 
 firf t the kingdome of God. He prayeth not tor the health of his 
 bodie, but for the health of his foule ; he craveth not to be rich 
 temporally, but fpiritually in God. Thofe are fcnfuall, who be- Thofe are 
 ing tallen m trouble , crave no other thing then to be delivered fenfltflj o.f 
 from their prefent paine, never leekins to bee reconciled of **oMe > w h° 
 
 C 1 leckctobc 
 
 Ncxt.he feeketh great things ; for he is a great God,who ac- p aine , thoueh 
 cording to his grcatneife can bef tow ample gifts , as the Ocean not reconciled 
 plentic of water. It flood not with Alexanders honour to pro- to God - 
 pine Otoa:nes with a fmall gii t. We bring fmall veffcls to God, G ° d g^V* 
 a wcake faith, although we have great neede ; we think that he ftoweth sreatT 
 is not able to g;ve great things Our Saviour Chrift could worke gifts, 
 no miracles among them,becaufe of their infidel itie. The Gen- Mat.13 ^ 
 tlcman on whom the King leaned, died, and was troden under 2 Kin £« 7- l 7 
 toote becaufe he belceved not the Prophet. 
 
 Thirdly , hee fueth importunately •, and beggers ever fpeede 
 bed; at Gods hand. The Prophet ElUeiu reprooved King has z Kin<7S x 3 , 
 that he fhot onciy three arrowes forth of the window ; for n he 
 had fhot fix or feaven times , he might have utterly fubdued the 
 jiramites. Let us then pray inftantly and importunately unto 
 the Lord , and we may be allured he will heare us. 
 
 He prayed before tor remiilion of finnes,and now he prayeth San&ification 
 for the Spirit of fan&ification , an infeparable companion as of fbllowuh re- 
 the other. For you can never be allured that you have received ra: ^ 3n - 
 pardon lor your finne paft, unlcflc Gods Spirit hath given you a 
 care to live hoi uy in time to come. Shall you bee wafhen even 
 n w , and after puddle your feiic in the mire ? Not poffible that 
 ever Chrift w ill beftow his blood to wafh any , whom he deni- 
 ethto fan&ifkby his holy Spirit. 
 
 £ Create in me a define heart , God. ] The worker, £W; 
 
 V d the 
 
2 j i K^Ln Exposition upon Verfe i o. 
 
 the fubje&, in me • the worke it felfe, credte ; the workmanfhip, 
 
 a heart ; the qualitic, * cleane heart. 
 
 £0 god. ] As in the firft creation a man is a meere patient , 
 
 God muft anc j hath no hand in it , but God by the parents workcthit : fo 
 
 worke our q q ^ wor k; et h the fecond creation by his Mrnifters. There is no 
 
 feco cati- free-will or preparation to grace, or foreknowing godlineire,as 
 
 the hereticall Iefuts doe affirme. Worke the worke thy feJfe, 
 
 and take the praife to thy feife , O Lord . 
 M m mull be C Create. ] A man muft be twice borne before he can enter 
 twicebome: into heaven. Asheismadetothefimilitudeof the fii ft Ad*m y 
 and his fecond fo mL1 ft h e j^ made to the fimilitude of the fecond Adam ; and 
 creation is t j le rc -creation or regeneration is more excellent then the for- 
 
 Sen th^Lfh" mcr * P° r m c ^ e ^ > man was w 1 "? 11 ^ ouc of cby i but in the 
 other , God worketh grace out of (in. What harder to worke 
 
 upon then the duft? Next, hee breathed in the dead bodiea 
 foule ; but here he breatheth in the holy Spirit into mans heart. 
 Thirdly , in the creation he made man perfc£t in all his mem- 
 bers •, fo in the rgeneration, all the members of the body and 
 powers of the foule muft be renewed 5 and if thou be deficient 
 in the one, thou iifgraceft all the workmanfhip. If thou haft 
 in thy new birth the eyes of knowledge, and lackeft the bow- 
 els of mercy , and art maimed of the hands of bountLUl- 
 neffe ; or if thou be dumbe and cannot praife God, or deafe and 
 cannot heare his word, thou art not a perfect man. A greater 
 Note, worke is at the fecond birth then the firft. A greater worke to 
 
 raife up one dead in fin, then to raife Lazarus out of his grave. 
 
 Revel. 20.6. *Ble(fed are they who are partalt^ers ofthefirfl refurrettion, for the 
 fecond death (ball have no power oftherru. Reformation ftlOllld 
 
 begin at the heart. Satan is an uncleane fpirit. As a flie is bred 
 in filthinefle, and lcaveth ever filth behind it : fo doth the dir 
 vill defile every place whereinto he commcth. 
 
 Our hearts are as open Tavernes ready to receive all paflen- 
 gers. Now having tried finne and Satan to be fo noifo.nc to 
 us, we fliould remove them, (hut the doore of our hearts, har- 
 bour them no longer \ yea if any uncleane thought arife, let us 
 not entertainc it, nor cbnfent thereto, left it. bring worfe with 
 it. 
 
 The fubjeel: upon which hecmuft worke , is the heart, the 
 moft noble part, the moft fecret part, which none can know 
 but God v the lease of ail the aflefhons, by wluchman isruled 
 and led. A 
 
the fifty ^Psalmi, Vcrfe 10. an 
 
 A reformation which beginneth at the members and exter- Reformition 
 nail a&ions, is neither true norconftant. As if a man inten- ^"ft begin at 
 ding to drcfle his garden . and purge it from thirties and fiich c ie * 
 J ike weedes, would cut off the upper part, and leave the roote, 
 which would fpring up againe : fo if thou wouldeft chaftifc 
 thy body , and let thine heart rcmaine luxurious, it is nothing. 
 The heart is the lountaine, wherefromfpringeth all evill, the 
 root from which all finne growcth. 
 
 Hce fpeaketh not of the fubftance but of the affections and 
 qualities of the heart. No honeft man will lodge in a filthy SimiL 
 houfe, or drinke or eate except the velTell be made cleane ; and 
 God cannot abide in a foule fwinifh heart. Keepe thine heart di- P*o 4- * *• 
 Hgentl], f^ith the Spirit. Since God then will bee thine hearts 
 gueft , thou muft guard it diiigencly, that others enter not in , 
 neither leud cogitations : but as zsibraham chafed away the Gcn.i^ 7, 
 foulcs from the faaifice, fo wee muft chafe away corrupt and 
 eviJl cogitations from our foule, as vagabonds fhould be expel- 
 led from the kings pallace. 
 
 The heart in Latin is called cor, noted by three letters, to fig- Note. 
 nifie (asfome thinke) that it is the feate of the Trinity •, and 
 therefore the portraiture of the naturall heart is oi three cor- 
 ners, anfwerable to the fame. As a veiTell of gold or filver be- 
 ing through long ufc wafted and broken, is fent to the Gold- Simil, 
 fmiths to be renewed *, fo our hearts worne by finne, mult bee 
 fent to God , that hee may put them in the fire, and caft them 
 in anew mould, and make them up againe. Alas, that wee are 
 carefull to renew every thing, clothes* veiTcls, and all, onely 
 carelcllcto renew our hearts. 
 
 [Renew a *ight Spirit within me. ~\ Hce doilbleth his fuit con- Manv are care- 
 
 cerning his foule, as his principall defire. There are many who IcfTe of the jgcfl 
 defire earneftly at God lor earthly things, but few are ferious things. 
 in feeking that beft thing, anew foule. Many are carefull of 
 the outward man, and careleffe of the hid man of the heart, 
 that inner man. 
 
 The fpirit is right, when it is fet upon the right obje£t, which 
 is God, but when it declineth to the world or to finne, then it 
 is wrong and goet h affray . 
 
 1)4*14 craving firft that he might be purged from his filthi- 
 nefle, craveth now ftrength of God to his fpirit, that he might - 
 not wander againe, but abide conftant in the right way of Gods 
 
 Dd 2 com- 
 
^34 
 
 As we pray for 
 renewing 
 grace/bpray 
 for accompa- 
 nying and fol- 
 lowing graces. 
 Luke 219. 
 Pro 11, i. 
 
 An Exfofimn upon Verfe ir, 
 
 commandements. For we- muft not onely pray for a renewing 
 grace, but for an accompanying grace, and a following grace, 
 to keep us in the way of Gods obedicnce.The crooked 3c broken 
 backed were not admitted to the Priefthood ; no more are 
 crooked or perverfe foules meete for Godskingdome. Trie of 
 what fpint ye are, whether of a right or acrooked; trie whe- 
 ther it be of God, or not. Every mans waies arc right in his 
 ownceyes,. but the Lord pondcreth the hearts. God muft caft 
 downe the old building,and build up in thee a new building for 
 himfeife, that thou may eft be one of the ftones of that new le* 
 rufalem, which fhall be inhabited by God. 
 
 V e p. s- e XL 
 
 Caft mee not away from thy pr -e fence ', and take not thy holy Spirit 
 from me, 
 
 IN this verfe hee craveth two cvi's to be averted from him ; 
 one, that he be not caft out from Gods prefence : the other, 
 1 Sam. 16. 1 ?. that the holy Spirit bee not taken from him God call off Sam/ 
 his prcdeceilbr, and tooke his holy Spirit from him, and gave 
 him over to bee led by an evid fpirit •, David here craveth at 
 God x to bee free of thofe two judgements. The chiefe 
 thm^ which hee feeketh after , is Gods favour ; from 
 which nothing debarreth us more then finne. If any Cour- 
 tier for his overfight were put out of his place (as Pharaohs but- 
 ler) and out of the Kings fight, would they not thinke it grie- 
 vous till they recover his favour? We have finned againft God, 
 fhouid wee take any reft till wee bee reftored to his favour » 
 Should we not be afraid to be exiled and caft forth from his fa* 
 
 Vorable countenance, «■ whofe prefence is fnlneffe of joy > 
 
 The face and prefence of God is as the Sunne, which in Sum- 
 mer looking favourably on the earth, quickneih all creatures, 
 man, beafts, the earth , whatfoever groweth, the fifties of the 
 fea, and the birds of the aire; through whofe abfence all are 
 difcouraged, comfortleffe, andlofe their vigour : fo while wee 
 have Gods favour, wee are in good cafe, we have light, heate, 
 comfort, pleafure, andall things ; if he hide his face, all things' . 
 
 goes wrong : and therefore our Poet faith well, 
 
 Tn* 
 
 Exod.40.3. 
 
 r>ecke Gods 
 favour. 
 
 Kal.i$,ii« 
 Stmil. 
 
the fifty ^Psalme, Ver'e it. *?$ 
 
 Tue noffe placido Itimine videris . . 
 
 ^ , JJ r . . JT v Bnch.PfaI.8o. 
 
 Cedent contpnuo c&ter* prof per e . 
 
 That is, «££<?*? /*/ r&* brightnejfe of thy face : 
 y^w^ then full Jafe are we. 
 But do you thinke that God can caft away his elect child ?No God cannot ' 
 verily totally Sc finally he vvillnoc doic he cannot do it;though abfent him- 
 wce our [elves Sc others beholding our croffes, may eftccmc ib. felfc for ever. 
 The Sunne may fecme not toftine, when it is covered with SimiHe. 
 clouds, although it be fhining • fo God may feemc to leave us, _ 
 when he croifeth us, but it is not fo. With an ever lafting love r ' 51 ^* 
 have I loved thee. He loved his owne who were m the world, to the \ \^ n \6. ij. 
 end he loved them. The gifts of God are without repentance. Falfe Rom 1 1.29. 
 fchrifts would deceive the very eleel, tf it were poffible. Againc, Mat. 24. 24. 
 Chrift faith, 1\o txanjhall plticlzjhem out of my hands. And? attl, jf^g z Q 
 Whom God pre&cftvnatethjie calleth jHttifieth and glorifieth; there- 
 fore they cannot fall away finally. Which is againft that dam- A°ainft the 
 nable doctrine of the Papifts,who thinke that the elect may be- Papifb, who 
 come reprobates. This doctrine is injurious to the whole TV/- j^^^"^ 
 »ity : for the Father is greatly wronged, in that hee is thought pr oi^r7s, 
 to bee impotent orinconftant ; who hath ordained us before whichisre- 
 the world to gloric, and that his vvorke could be hindred or al- pugnant to the 
 tcredbyany intervenient fault of finne in us, as though hee ^° le Jp in i ty 
 would or could not remove and pardon it. And our Saviour A |^ ft c £v ft 
 gettcth no leiTe injure by them , that one of his members 
 can perifh, and fo hee fhould have a detective body. For if any 
 who once hath bcene a member of his my ftical body fall away 
 or be cut off; of ncceditic his body by want of that one mem- 
 ber would be diigraced. And the holy Spirit who IS the pledge Againft the 
 of our adoption,fcaling up G ods grace in our hearts, and giving holy Spirit. 
 us that frill perfwafionof Gods promifes, caufing us to cry Rom.8.15. 
 Jibba, Father, is greatly wronged, when his worke is accoun- 
 ted nothing of, as frivolous, light and uncertaine. So to fpeake 
 the tnith, the Papifts doe what in them licth, to difgrace the 
 holy Trinity, and advance Angels and men,in plaine contempt 
 of that glorious Godhead, which we ought fo much to advance 
 h our doctrine and writings. This is a great comfort to us, that The graces of* 
 che graces of the Spirit which we have once gotten, cannot bee the Spirit canot 
 taken away againe. For howfoever we doe not feele them alike be taken away, 
 at all times, yet we have them : finne may take away the feeling 
 of grace , but not the pojfeffion thereof. Albeit God be angry at 
 
 Dd 3 finne 
 
2j6 An Expofition ufen Verfe 1 2 . 
 
 Heb« u.6. fin and fo corre&eth his belt children , yet whom he chaflifeth he 
 
 tovgtb . 
 ObjeBion. But David faith, Blot thtnu out of the booke of life. It is not to 
 
 pfal.69.19. bethought that 'David fuppofed they were written in the book 
 Soltit. of life, but becaufe they fcemcd to feare God , and were in the 
 
 vifible Church, but not of her , hee prayeth that God would 
 make it knowne, they were never .written therein. And in 
 praying that the holy Spirit may not bee taken from him , hee 
 doubteth, yea hee uandeth in feare of the loiTe thereof. 'Blef* 
 
 Pro. 18. 1 4. fed is he t hat fear eth continually . He doubteth, but doth not def- 
 
 paire. The Spirit may be grieved by us, and fo ceafe to worke 
 in us good things, or to let us feele good motions, but hee can- 
 not goeaway •, for when he hath brought as to our felves, and 
 let us feele our finnes, then he purgeth his dwelling place, and 
 maketh it more meete, to worke therein fuch divine operations 
 as it pleafeth him to infpire. 
 
 Verse XII. 
 
 Refiore mee the joy of thy falvation, andftablifb mee with thj free 
 
 Spirit. 
 
 IN this 12 verfe David craveth another neceilary gift and ef- 
 icGt flowing from the remitflon of hisfinnes, to wit, the joy 
 
 Rom.i4.17. of his confcience, For the kingdome ofGodis not meate anddrinke, 
 butrtghteoufneffeipeace^andjoyintheholy Ghoft y faith the ApO- 
 
 flle. For being made righteous by Chrift, and our peace made 
 with God, there anfeth a wonderfull tranquility in our con- 
 fcitnces, from which finally anfeth a joy unfpeakcable. For 
 all the joyes of the earth could not make us joyfulUinleiTe God 
 were at one With him . neither can all the troubles that can fall 
 upon our outward man difcourage us, if wee finde the joy of 
 God in our hearts. 
 Pleafure in fin Nothing fpoylethusof this joy and pleafure that wc have in 
 
 cwff'o 1 In*' God, but one ^ ^ nnc * or oncc flighting in iinne, wee carj 
 
 God° y in have no pleafure in Gods fervice ; for thefc two can never ftan4 
 
 together . Therefore we muft loath finne, that we may rejoy ce 
 
 Chriftians inGod. . . 
 
 have joy and Next, fee the eftate of a Chriftian is not alwaies one •, joy and 
 and formw in- folTOVV are intermingled : hee hath a Summer of joyes, anda 
 
 *C^f n f 1 . Winter ol griefes. Saint Ta*l had the meffenger of Satan to 
 J,i 7 * buffet 
 
the fifty one Psalmh, Verfc 12. 237 
 
 buffet him, that hce (hould not be exalted above meafure with 
 
 his great revelations. After a Chriltian hath mourned, he will 
 
 rejoyec. He who never forro wed for finne, will never re Joyce 
 
 for grace. He that never mourned for the affl l&ion , never re- 
 
 joyceth for the confolation of lojeph . CMonrne with them that Rom. 1 1, 1 ?♦ 
 
 mourne y and rejoyce with them that rejoyce % faith the Spirit. 
 
 The fubftance and ground of this joy, is the falvation of 
 God ; fo God is the martcr of Jt : and this falvation is purcha- 
 fed by God only. Salvation is the Lords, Whereby hce lettcth Pfal.$.8. 
 11s fee, that the'firft: grace will not ferve ourturne, (ye grace of 
 initiation, ) but we have neede of the fecond grace,ye grace of 
 confirmation > which is the accompanying and perfevering 
 grace. 
 
 \Stabli$ me. ] This ftablifhing is to make us furc : whereby 
 hewouldadvertifeiisofounnftabilitie and unfureneffe, if wee 
 were not fupported. Samp/on was itrong in grace; but being 
 lefttohimfelfc,hefell. Teter bragged prefumptnoully mhis 
 
 owneftren^th, Though all the world would for fake thee, jet IwM Mat.i6» $ j, 
 
 *ot ; yet being left to himfelfe he fell, according as Chrift had 
 propheficd, TSefore the cocke crow twice y thou /halt deny met $4. 
 
 thrice. 
 
 Let us now take heede unto our feives, the time is come to 
 trie all Chriftians what is in them, and I feareour weakeneffe 
 will appeare to the world to our ftiame and the difhonour of 
 ourproteflion. And! never faw any who prcfumed above o- 
 thers of their owne ftrength, but they have proved the weakeft *• 
 fouldiers ; who by Thrafonicall confidence in their wifedome, 
 holinelfe, conftancie, and other of their vermes, bragged above 
 their neighbours , yea contemned them, but in the end they 
 prove cowards, prefuming in pride, and falling with ftiame. 
 
 This is one ot the mod certaine marks ot Gods Spint,that as 
 he is free in himfelf e,fo he giveth liberty and freedome to al his 
 children whom he pofTefleth. For where the fprit of the Lord is, 
 there is hhert ie.Thcy are not bound with the chaines of fin,thcy Where the 
 are not bound with mens traditons, but they freely ferve God, ? pir j- ofth L C 
 as the children of the hotife are free,and the Romans were free. is likjjje! "* 
 As citizens brag of their freedome, and there isgreat difference i Cor. $. 17. 
 betweene them and other men, Cor they may ufe'thei; trades 
 ot marchandize without controJement, ) fo is a Chnftian , of 
 all men, the moft tree. Our Saviour faid to < ?eter % Who {hould Mar.x7.if*. 
 yajtribnte^ children $r fir angers*. But 
 
23$ Jn Exposition upon Verfc 12. 
 
 Ob'jeBion. But I pray you, is a Chri/tian whobraggeth of the Spirit,free 
 So/at. to doe what he pleafcth ? Godforbid; hee is one ly free to doe 
 
 Gods commandcmcnts, and to ftand in the libertie-which God 
 hath given him . Hee - is bound to kecpe the commandements 
 of God, to be free from the traditions and vanities of men. So 
 a man needeth not to brag of the Spirit, that he may fay and do 
 what he pleafcth, and alwaies pretend the Spirit and the liberty 
 purchafed by Chrifts blood to every one of h:s tollies ; no, but 
 that libcrtie hath her owne bounds and arcumfcriptions ; for 
 the Spirit giveth us no more libertie, but that which is bound 
 by his word. 
 The word jafia importcth either Saviour or falvitien. To 
 
 but inthe°ifal- ^ ec ' al ' e tnat c h eL ' e is no true joy but in the falvation by Chtift 
 vationof This joy Marie had in God her Saviour, and John in his mc- 
 Chn'ft. thers wombe leaped lor joy. %Qt>ycc daughter Sion, This joy 
 
 Ier $.18. maketh us rejoycein tribulation, by the comforter whoeateth 
 Luke 1.47. U p a j| our forrowes and perplexities, as fire eateth up the ruft of 
 
 Zech \ 9*. y L 'On. Other JOVCS be but toyes. Qvicquid non eft in 'Domino ,noH 
 Ifa6o 5. tarn intus recreate cjvtam for as : What joy IS not in the Lord, 
 
 Pro. 3 1.6. refrefheth not fo much within as without. This is the wine 
 which Solomon commanded! to be given to the grieved in heart. 
 And furely this joy is a foretaft of that future joy which we 
 fhall have in heaven, where there fhall bee no interchange of 
 joy with forrow, but a perpetuall joy,wherein the creature fhall 
 
 P.al. 1 6 % i i. rcjoyce in the Creator, and daily finie new caufes of jplcafure. 
 
 c//f thy right hand there are flexures for evermore. 
 
 But where he defireth a reftauration of this joy, it is certainc 
 
 that hee once feit and taffed of the fweetneile of Gods favour 
 
 ^ and the lire to come ; and this fenfe failing him for a while,hcc 
 
 bufe theVavour def ireth that it may be repaired and reftored to him. And God 
 
 of God, flwll JLiftly dealcth this way with men. For when the v abufe the 
 
 fcele the want time of his gracious vifitation,he letteth them feele thcmfelves 
 
 thereof. what they are without him. Therefore he is glad to feeke now 
 
 with the prodigall fonne, a reftitution of the thing lofed. 
 
 [Stabhfhme.^Wc craveth now the giit of confirmation ; as 
 though hee would fay . Albeit thou wouldcft beftow all the 
 former benefits, of remilfion of my finne, of fanttification, and 
 joy proceeding thereirom, yet lam likely to lofe them, unlefle 
 it would pleafe thee to confirme and ftrengthen me to the end.' 
 Therefore he craveth to be ftabiilhed by the Spirit ; and he ad- 
 
 deth 
 
the fifty*** P s a l u zl Verfe 13. 259 
 
 dcth an cpithcte to that Spirit, calling it his free Spirit, 
 
 Our Lord was reprochcd for his frcqucncic with finncrs; 
 they called him a drunkard, becaufc he dranke with them ; and llke 2 * l • 
 a glutton, becaufc hee ate with them. Who would reprove a 
 Phyiitian which frcquenteth with patients; and who would 
 reprove a Preacher who hauntcth and convcrfeth with peni- Simil. 
 tents, not to pervert, but convert them. 
 
 [Thy free Spirit. 'JHckttahus fee, that this ftabilitie com- 
 mcch by no other meanesbut by the Spirit of God; as often 
 times he doth make mention in this Pfalme. The title which 
 he givcth to the Spirit, is a free Spirit. The Spirit is free in him- 
 fclfe, neither can he be limited : fo thofe who have him cannot 
 be bounded by any humane device or prefumption. The winde The fpin't it 
 blow: th whither it pleafcth •, and (hall not the Spirit have li- free in him- 
 bertie to blow whither he plcafcth ? No man feeth the winde, £"?• 
 yet it blowethand overthroweth great houfes and trees : and oin *' " 
 yet they will binde the word of God. This I fpeake not, that 
 I would w-ifh any to pretend the Spirits,and alledgc for whatfo- 
 ever thing they fay a warrant of the Spirit : thus uling their li- 
 bertie as a pretence Sc iave^ard for their wicked imaginations ; 
 as the Anabaptifts fay ; but there is no warrant ior iuch not ; 
 for the Spirit feeketh nothing but by the word. 
 
 Neither can this Chriftian libertie be a pretence for Atheifts, Chriftian li- 
 who under covert of Chriftian libertie doe what they pleafe, ^ rt c y i s c ? 
 fpend their time in all manner of riot. Our libertie is to ferve UVC °* 
 God, not linne, irom the bondage whereof wee are made free. 
 
 <H $$4 4*4 4 , 4 , 4 , 4 , 4 , 4' 1 4^$44?$4*$$4*$$$$$$$i- 4 5 4' 1^4"^ 
 
 Verse XIII. 
 Then pjdll I teach thy waies unto the wicked, and finnersfiall be con* 
 verted unto thee. 
 
 NO w followeth his promifc ; 1 that he will be a Preacher : 
 2 to whom, to the wicked : 3 what fhall be the effects of his 
 
 labour, (inner s (halt be converted to Cjod. 
 
 [ Then [hall I teach the wicked, j Hee mindcth not to hide his 
 talent, but to put it forth to his rafters advantage. So this is a 
 furemarkeot one who hath Godsmercie, that hee will not 
 keepe it private, but pubhlh it 3 and make it knowne to others. 
 Which is a duty neceffarily craved in us, that we fhouid bee di- 
 
 Ee ligent 
 
240 *~*» Ex f option up$* Verfe 1 3 . 
 
 'Dottrine. ligent to communicate our gift to the utilitie of the Church. 
 Every Chnfti- Worldly men put out their money for their owne advantage ; 
 an ftould com- anc j fhould not fpirituall men put'forth the Lords gifts tor his 
 
 mumcate their ac j V antage > 
 
 profit of the &*vida King , is not afhamed to bee a teacher of repentance 
 Church- and mercy, which he felt himfelfe. So, none fhould be afhamed 
 
 Noneihould of the holy miniftry. Saint Paul faith, Va mihi fi nonpradicave* 
 be nO»mc4i of ro^Woebeto me if 1 preach not the (J of pe I .Thok who are afha- 
 
 niftery. y """ mec ^ Co P^ach and publifh their fmnes, let them bee afnamed to 
 iCor.9.16 finne. 
 
 Note . tXh rv <*ies.'JBiit what is his text he teacheth, thy vales, not 
 
 mens traditions, which can in no wife citliT afure or pacific the 
 
 conscience. "David was not fo bold, to put in his wayes with 
 
 Cy0 J$ . Gods wayes. Gods waies are the waies prdlribeu. r< Iiis word, 
 
 r hewa^ s which are perfeil , juft and holy waies. But when .nen will 
 
 prefcrifced in biinginthe altar of Damafcus, oppofing it to the true altai/ hey 
 
 his word. remember not that God brought leprofie on the faogs face, 
 
 2. ICin g- l & l 3 • till he was expelled out of the Temple, This is a rule to Princes, 
 
 that they teach the people , and make them to be taught oneiy 
 
 the waits of god j and bring not in mens traditions, and make a 
 
 mixture of them with the holy Scriptures, which here David 
 
 fliunncth. 
 
 But whom teacheth he \ The wicked fin»ers y thofewhoareii* 
 the very bonds and hands of thedivell ,thefe be the proper mat- 
 ter upon which Gods word worketh. Hypocrites fct one by 
 fuch leffons , but poore miferable creatures, who fee by the 
 word that they are worthy of hell, then they are touched with 
 a remorfe, and would bee very glad togoe to heaven. So the 
 Phyficke is loft, which is not bellowed on fuch as are fenfible 
 of their owne fores. 
 
 £ And /inner* (ball be converttdunto thee."] He per f wade th him- 
 felfe that his do&rine fhall be effeftuall , forafmuch as it fhall 
 The word can worke the converfion of firmers. O the wondeifull power of 
 doe more then Gods word, that it can doe that which all the world could not 
 
 Ef V ^ 1 6 g ' ^° c ! ^ C k c ^ e ar * ne °f t ' le ^ 0R ' : To whom is the arme of the 
 Kom.i 16. Lordrevealtdl faith Ifaias. it is At power of godto falvation y 
 
 fakh r Pat*/. No doctrine can worke faith in man, but the word 
 whereto it perfwadeth him, not forceth him. 
 ^fo fch Converiionprefuppofethaverfion. The ufeof the word i$ 
 aycr^n*. " *° conveat them chat are averted orperverced ^ as the ftiepheard 
 
 bringeth 
 
the fifty wPulmb. Verie 14. 341 
 
 bringeth home the wandering fheepc. Which cleercly argileth 
 the neccffitie of the word and teachers thereof; fo profitable,as 
 without which, finners cannot bee convetted to God - tor no 
 other inftrument can convert them , and they cannot convert 
 thcmfelvcs. 
 
 This teachcth Minifters to be diligent in their calling ; if they jy m ^ # V 
 would fhine as ftarrcs in heaven, they muft labour to convert 
 finners. 
 
 Verse. XIIII. 
 'Deliver me from blood, O (jod, which art the God of my falvation: 
 And my twgtte fballfmg joyfully of thy righteoufnejfe. 
 
 HAving before fo often begged pardon for all his finnes in 
 generall ; hee now particularly confefleth which or all his 
 finnes grieved him mod, which he fetteth downe to bee inno- T }} c Adding 
 cent blood ; and therefore he craveth to bee delivered from the u^T^j* 
 
 , f ' - , c r r . , blood T)av:ds 
 
 but den ot it , rrom the terrors or an acculingconlcience, and a rea tefl fame. 
 cries which it fi -ndcthup to God. 
 
 This verfc hath a petition and a promife. In the petition two 
 things: 1 of whom hee beggcth this petition, God: 2 from 
 ft h; t t he iecketh to be delivered 3 from blood. 
 
 [O <j*dy the i^odof my /ahativn.'] His doubling and repeating 
 the n me of God, fhewethunto us, thathe taketh hold on God 
 with bcthhis hands * and itdeciareth his vehemencie and caft 
 neftnefl'ein his fuite at God, that hee might bee delivered from 
 that blood. And all his fuites he dire&eth onely toGod. Foo- 
 lifh Papids. Godhclpeyou. 
 
 When he calleth him the god of his falvation J\e clearely fliew- 
 eth to us, that he hath no falvation either of his body or foule, 
 butonelyofGod, who will not give his glory either to man 
 orAngell. 
 
 \Vhenhefaith,^^/^/v^^,heappliethfalvatioii to him- 
 felfe, and doth not imply and infold his falvation in generaiitie, Wcc can hire 
 thinking it prefumption to certifie hi nfelfe of his falvation, (as no comfort 
 the Papifts fay) For what comfort can we have in life or death, unI r cltwe *** 
 if we be not perfwaded of Gods mercy and favour : not that we ^£^f 
 prefume of our merit, but perlwading us of his nujeflies con- 
 ftancie and tiiith. 
 
 Ee 1 L D 'K~ 
 
24a A a Exfofttion upon Verfe 14. 
 
 £ Deliver me from blood, ] His petition is to be delivered from 
 
 blood , both from the guiltineffe which hee had contra&ed by 
 
 his murder , and from the terrors of his confidence, asalfo 
 
 from thepunifhement threatned by T^athan y that blood fhould 
 
 2 ^ never depart trom his houfe ; and finally from fuaire bloodjthat 
 
 Sam. 1 1. 10. hee might never fall into it againe . as God delivered him from 
 
 1 Sam - t ' le W°°^ ot'2^abal by Abigail. And this is a great deliverance, 
 Mat.6 n. t ^ lat we ^ oe not CV ^H 5 as we are commanded to pray > 'Deliver 
 
 usfromevill, that we commit no iin •, and when wchave done 
 cvili ', it is a great deliverance when God freeth us of the guik 
 of it, and the deferved punifhment. But our grcatefl comfort is, 
 when we are kept from doing of it , as lofeph and Sufanna, ; and 
 it is Gods greateft honour when wee are delivered from the 
 punifhment which wee have deferved for committing fuch e- 
 nils. 
 
 £ Trom blood<~_ He both committed adulterie and murder ; 
 but he is more touched for the one then for the other. Adultery 
 r is cvili becaufe it defileth and defaccth Gods inage in man ; but 
 Murder worfe murder deftroyeth his image. And there is no finne more odi- 
 then ^kery. ol]c in the f lgnt f God then blood : for which caufe hoc oani. 
 Gen 4.14. flied Cain from his prefence-, he deftroyed the firfi world,which 
 Gen 6. ^. was full of "cruekie ; he removed Saul from his kingdome* who 
 
 2 Sam :.i.i. flue the Priefls and the Gibeonites ; hee removed the Crowne 
 1 Kln g' 22 -3 8 - from the houfe of Akab , and dogs licked his blood. 
 
 Kings fhould pray with David, to keepe them from the blood 
 2(ote. of innocents ; for blood fhall be in their houfe. And often thofe 
 
 who live in blood , die in blood, and make a bioodie teftament ;. 
 according to that of the Poet : . . 
 
 Juvcn.fat.io. Adgencrum Ccreris fine c&dc & fangnine fauci 
 
 c Defcendunt reges ,& pec a morte tyranni. 
 That is, Seldoms doe any Tyrants die an unbloodie death \ 
 
 Why called The word in the onginall is b loo ds a in the plurall number. 
 
 bloods in the For fuch is the atrocitie of that fmne, that one is weightier then 
 
 plural number, a thoufand weights, of Lead. So foone as it is fhed , fo foone 
 
 doth it defile the fliedder , as the purple dieth the cloth. It fee- 
 
 naech well coloured when it is fhed,but within a litti e rime it be- 
 
 commethfo thicke and blacke , that a man, wpuld aahorrc to 
 
 **y- *r. behold it ^therefore it is called bloods. The tqrd in the Uviti- 
 
 I*"'- " caH law forbad his people ter eate any. flefh with the blood ^that 
 
 the deteftation of beafts blood might make them fo much the 
 
 ; m^rc 
 
the fifty ^Psalme, Verfe 1 4 , y$^ 
 
 more to abhorre the blood of man , wherein his Wcffandcth. 
 
 Blood hath a Clie : The voyce of thy brothers blood cricth. who fo £™ "J "Jo* 
 [bedeth mans blood , his blood [hall bepicd y which is cither by the 
 jiiftice>orby revenge and repayment. The avengers of blood 
 are admitted by the law . I . 
 
 Now mens hands are full and foulc with blood. The earth is E .^ 4 ' * 1 
 
 drunken with blood. In her wings there is found blood, To/luted 1 ^fj 
 mth blood. Full of blood. "Blood hath touched blood, /<7f/ complai- H<jC 4 2. 
 ncth Of' them, that they [bed innocent blood. Ulficahj T^abum, Ioel $ 19. 
 
 c in 1 Habakip^ pronounce, a woe to them that fhed innocent Si"?" 7 "** 
 blood. An .1 Chrift bringeth together all the blood flicd from Hl V' 5 
 
 2.12. 
 
 jib el to Zechartah. The Iewes bought Aceldem*, a field of Mir. 2 3.??. 
 
 bio ;d. Their feete are fwift to /bed blood. The third part of the Mar. 27 8. 
 
 fea /ball be flood. Cjodwill revenge the blood of the Saints , So I fee R-om.?- 1 ?' 
 
 from the beginning of the world to the end thereof* innocent ^ ,8, e ^" 
 blood hath ever bin, is, and (hall be fticd, but namely the blood b j 00 j is j,ath 
 of Gods deapeft children. beene,and Qui 
 
 Sattgnincfundata eft Ecclejla (anguine crevit, be ih:d. 
 
 I&ngmne finis erit. 
 
 That is, The Church hath beene founded by blood, encreafeth by 
 blood , and unto the end fhall the blood of the Saints be /bed. 
 
 Let us then thin ke itno uncouth thing, when wee fee inno- 
 cent blood fhed fo abundantly, that the -facets of ' lerufalenu are 
 filled, and like to be more filled with the blood of Gods Saints. pra j x 
 
 \jts4nd my tongue ft all (ixg joyfully of thy righteoufneffe. ~ Hee 
 
 promifeth to be thankemii unto God '. for it becommeth righet- 
 ous men to bethankefull. Sinne tooxkeaway the ufe of his tongue, 
 now grace rcftoreth it. 
 
 The tongue is a noble inftrument,&: as it were a bell hanging 
 in a hi^h place. It is a fhame it fhouid not be occupied in foun- 
 ding ; and much more fhame that it fhouid bee ill occupied in 
 founding illthings.lt is beft ufed when it foundeth Godspraifes, l^te. 
 who formed it. As the goldenbell of Aarons garment foun- 
 ded,fo fhouid our tongue foun 1 Gods praifcs,if we be his Prieits j^ e ^"f is 
 
 This condemneth two forts of perfons -, one, who never i C e pr a y f ec ^ en 
 fpeake any thing to Gods honour, thinking they are welldif- God, 
 charged when they doe not openly blafphcme, or fpeake vile Simil. 
 fpeeches out of the filthy groves of a polluted heart, although Thofe are to 
 theV.ircarc others , and cannot open their mouthes to rebuke bcc condemned 
 thefn^rfg afhtimcd to fpeake lor tlje Lord, ;* glorific him by L^^ 
 Cisintchanccofhismuh. E'c 3 The v " 
 
249 An Exf option upon Verfe 1 5 . 
 
 Thofe are to The other fort is more to bee condemned, who open their 
 be condemned nioutli daily to lies, blafphemies, ilaunders. But be aflured, that 
 SftSd " if for every idle word wc are to bee countable, much more for 
 m«. 1 u}6. evcr y wicked fpeech we (hall bee ani werable to God at the laft 
 day. 
 
 {Shun fi»g joyfully J He is not content to fay, fiafl fpeake. For 
 the more vehemently the intention ot the mind is kindled up 
 with j oy ,it make t h the tongue to burft out in P falmes,hymnes 
 andfpirituallfongs, to ftirre up ones felfe and provoke others 
 with greater delight and pleafure to praife God. 
 
 This fwecte finger of Ifrael anfwereth to his name, when he 
 
 fingeth fweete fonges and ballads to the praife of our fweete 
 
 Againfl thofe God. So much in this are thofe to bee condemned , who fing 
 
 that fing pro- p ro f ane baudie fongs, to the diftionour of God, and offence of 
 
 fanebalads. j^ ^^ 
 
 [_Of thy righteoufneffe. "] that is, not of his juftice in puniftiing 
 
 him , but of his righteoufneffe in covering his iniquitie. For 
 
 , which Chrift is called, god our righteoufneffe. So hee would bee 
 
 ler. jj.i . unrighteous and deny himfeife, if hee fhoulddeny us mercy: 
 
 fo fure is our falvation, which is our great comfort. Wee mud 
 
 praife God tor all his benefits, whereof wee are leffe then the 
 
 kaft; andifforthefmalleft, much more for the greatcft, even 
 
 that worke of our redemption by Chrift, that hee is made our 
 
 righteoufneffe to favc us, when we had nothing of our felves, 
 
 and knew not our danger, he prepared a falve for us before wee 
 
 were wounded, and the remedie before our danger. If we were 
 
 'Not t ficke, and had received health •, poore, and were relieved , would 
 
 The created wee not thanke God , and thinke our fclves obliged to h.m, 
 
 benefus de- as we are : but feeing he hath delivered us from our finnes, 
 
 ferve the grea-* and from hell, have we not the greater caufe to be thankeiull > 
 
 reftpraifes* f or t ^ c g rca teft benefits deferve the greateft praifes. 
 
 Verse XV. 
 Of en than my Uffes, O Lord > and my mouth Jb*M {he* forth thj 
 fraife* 
 
 HE promifed in the former verfe to fing joyfully of Gods 
 righteoufneffe i now he bethinketh himfelfe that this is 
 not in hbowne power, butitmuftcome iromGod. That as 
 
 his 
 
^^> 
 
 is no 
 or 
 
 the fifty one Psalm b . Vcrfc 15, 247 
 
 his faith and repentance was of him , fo his thankfulndFe muft 
 alio procccde from him. So there is no temporallor fpirituall Therc 
 gift , which doth not come from God. Hee worketh in us veUt temporal/ 
 
 &fcrficerc , tO Will and tO doe. fpirituall gifr, 
 
 The tongue was confecratcd before to God; now hec pre- which doth 
 fenteth his lips , another inftrtiment 5 and at laft the mouth it £ otco <?£j 
 felfe > which containeth both. Seeing God hath given to every p£™ i *■ ' 
 member the ownc facultie and power , it is good reafon it 
 fhould bee ufed to his glory. God hath given thee a tongue, Every mem- 
 mouth and lips , for no other end but to proclaime his praifes. J? C1 ' ^°M U 
 And curfedis that man ( if hee repent not ) who foundcthany r ""^ s Goc ^ $ 
 thing with his tongue , but Gods honour. prai ts * 
 
 We fee further , that we are all clofed and bound up by na- 
 ture ,except the God of nature enlarge our hearts with his love, 
 and fill our mouthes with his praifes ; God hath the key of our 
 lips ; hee can make iniants and fucklings proclaime his praifes ; pf a jg 2# 
 yea hee can open the mouth oCBdaamjaffc to utter his praife. Numiz^s 
 
 tsluguftine thinketh»0« pojfe Uudari Dehm^neipfo , qui non ip- InSoiilo^ 
 fum habeat , quife adjuvet , that God cannot bee praifed with- 
 out himfelfe, he who hath not him to helpe them, can never 
 praife him. IDoElr. 
 
 Moreover obferve. how forrow for finne will breake open Sorrow for fin 
 the dumbe mcuth to fpeake for Gods mercie. I reade of Cros- will breake o- 
 /wfiisfonne, who feeing a traitor going about to murder his P enthcdumbft 
 father , though before he was alwaies dumbe , began to fpeake ?£? r° 
 and crie pittifully : why fhould not we when we fee that God is Gods mcrcic. 
 wounded wkh our fins, once at laft begin to crie. SimiL 
 
 But there arifetli here a queftion , whether by our praifes objettion. 
 Gods name may be more amplified > I anfwer with that wor- Anf*cr m 
 thy fcrvant olCJodM. Robert Ro/Iock^z holy man writing on 
 thisPfalme, Denm infe efteperfcttijfimum-j - y that Godismoft 
 perieel in himfelfe , without the worke of any creature. The 
 Father glorifying the Sonne, and the Sonne the Father , the 
 Father and Sonne the holy Spirit, the holy Spirit the Father 
 and the Sonne. But yet will he be glorified by the creature. Be- 
 caufe he is juft, his righteoufnefle craveth , that the creature 
 fliould acknowledge the Creator , whofe felicity ftandeth in 
 this , that hee fhould reverence his Maker with all dutifull fer- 
 vice$ hee craveth it more for our weak , then for himfelfe. 
 Thinke ye that God can bee either worfe or better for our prai- 
 fes; 
 
24 6 An Expfitionufon Verfc 16. 
 
 fes ; but w cc our fclves arc then beft, when wee have grace to 
 praife him. 
 Vlmanh. Fbilip finding T^tcanor detracting him, relieved him from his 
 
 ncccllity, and then he began to praife him ; wherefore he faid, 
 
 Videtis ejfe in nofira poteflate & bene & male audire'. Ye fee it is in 
 
 our power both to be well Sc evil thought of.But God is not fo, 
 he careth not for our praifes,&: cur obloquies do not touch him: 
 he is fo farre from the one and the other. We can neither aug- 
 ment nor impaire his dignitie, fpeake what wee will or pleafe, 
 we may doe our felves evilly him we cannot hurt. 
 Sin makcth a Sinne taketh away the benefit oif our tongue, that we become 
 mm clumbe dumbe, and cannot praife God, till he forgive us our finnes, and 
 that he cannot t h cn vve j-j^u fpeake ; and although wee would fpeake, God 
 pnyfe God, r.hi n kcth nothing of our fpeeches , untill wee bee reconciled to 
 
 pM £ bxm.What haft thou to doe to declare mine ordinances jmd to take my 
 name in thy month feeing thou hatefi to be reformed>But woe to the 
 
 tongue, mouth and lips, which are not employed in the fervice 
 
 ot God that made them, to proclaime hispraifes; and double 
 «Y woe to them | who employ them to his difhonour; for they 
 
 ^ * fcall fay y would God they had beene rather dumbe, then to 
 
 have fpoken to the difhonour of that Majefhe which made 
 
 them. 
 
 
 Verse XVI. 
 
 Tor thou defrefi nofacrifice^ thouvh I would give it : thou delighteft 
 not in burnt offering, 
 
 NOw toward the end of the Pfalme he is burfling forth in 
 thankcfulneiTe , fctting downe the faenfice which the 
 Lord would not have, to wit, externall faenfices • and decla- 
 xi'ig that which he would have, a contrite heart. Sacrifices of 
 old comprehended all Gods worfhip. For the burnt offerings 
 Ug&bnit* anci f inn „ c offerings reprcfented Chnfts biood. The thankfgi- 
 cits. ving offerings, £eace offerings, the incenfe, the thankef ulneffe 
 
 An holy heart of the Saints for his benefits-, and what of all thofe, hee was 
 isanonely fa- wearied with them, when they were not mixed with faith and 
 
 enhee where- repcntancC- ?{avanz,e* faith, 
 
 with Oodis z rr ?f\ • n • rr •«• n 
 
 beft pleafed. Y na ^ et e fi P tirHm gratijjima vtttima pectus, 
 
 Tyjte. ' " That is : Then if God delight not in facrifices which were 
 
 com- 
 
the fifty ont Psalm eJ Verfe 17. 249 
 
 commanded by himfelfc 5 what carcth he for triflles invented by 
 men, in which he can have no pleafure. His delight is not in 
 outward facrifices at any time, it they be alone. / will have v*er- ^^ 6 6 
 ,cy (fiith he) not [aerifies ; much lfcffi doth he refpeft the facri- 
 fice of the MalTe, having no warrant in his word; neither yet 
 of our prayers and praifes, when wee doc but pretend religion, 
 not ferve God unfainedly. Away with all our offerings, it wee 
 offer not to him that which he craveth chiefly, to wit, a peni- 
 tent heart. 
 
 Lorinus oblerveth well, Sacrificia non operari per fepeccatorum 
 remijponem pojfe,fed tantum reprefentare & pr&figurare facrifictnnt 
 
 iUudHnicum rtdcmptoru : that is, that the facrifices of old could 
 not worke by themfelves reminion of fmnes, but onely did re- 
 prefent and prefigure the onely facrifice of our redeemer .Then, 
 as he faith truely, their fachficeS ex opere operate, by the extcr- 
 nall working of them, cannot give remiifion of finhes. What 
 reafon then hath heetoaffirme that the facraments of the new Lorirms 
 Tefhment conferre grace by the very cxternall giving thereof; ^nft !»«*. 
 feeing that the fame thing which was prefigurated by their fa- ^' 
 entices is reprefented by our Sacraments,that is, Chnfts blood 
 both in Baptifme and in the Lords Supper. 
 
 
 VV 
 
 Verse XVII. 
 
 The Sacrifices of the Lord are a contrite fpirit : a contrite and a 
 broken heart 9 O God, thouwiit not defyife. 
 
 Hen hec hath removed that which God mifliked and 
 refufed ; now hee placeth that which God liketh and 
 
 rccciveth, that \s, the facrifice of a contrite fpirit. In theplu- 
 
 rall number called facrifices, that is, this one for all. 
 
 A broken heart, is fucfl a heart which IS humbled through a What a broken 
 
 fight and fenfeotfmne. For it is ncediull, that as wee have heart is. 
 worne our heart by finne,fo our heart fhould bee worne againc 
 by repentance and forrowforfinne, and that wee fhould cake 
 paines to fubdue our hearts and all the thoughts thereof, and 
 bring them captive to Gods obedience. Mat ?. ?f 
 
 This is the pesre fpirit of whichOWatthen fpeakcth, and/£<? Efa.66,2. 
 fpirit that tremb/eth at gods word, of which Ifaiah. This caufed Why f * crificc « 
 
 2>^^toputthcword^r^« in the plurall number, that hee J^^ 1 
 
 F f might 
 
205 x^tnExfofitlenufi* Verfeitf. 
 
 might exprefle the better, that one contrite heart which is the 
 facrifice of repentance alone fuffifeth for all legall facrifices. If 
 he had faid that a contrite heart, is a fweet fmelling facrifice, 
 they might have excepted that fo are many others, as the pa- 
 pifts doe mixe their workes with the grace of God. But David 
 exclideth purpofly all facrifices, and fheweth, that what ever 
 facrifices God refpeffceth are comprehended tinder a penitent 
 heart, beleeving inChrifts blood , and feeking mercy for the 
 fame. 
 
 ifa, 613, This fort of people are called 'mwrners in Sion, whomonrne 
 
 to God for their ownc finnes, and the fmnes of the people, who 
 power out their heart with their teares to God , who doe la- 
 ment for the affli&ions of lofefh. Oh, what caufe have wee to 
 lament this day tor our finnes, and to breake our hearts for the 
 pet'fecution of the Church in every place ! Let our faffing bee 
 
 Ier.9,1^ turned into feafting, our laughter into teares. Mournewith 
 
 Note. Jeremiah for the defolation of Sion. 
 
 [jsf contrite ani broken heart thou wilt not defpife7\ Here hee 
 
 encourageth the penitent (inner , who may bee affraied to ap- 
 
 peare before the Tribunall of God, in regard of the conscience 
 
 of his fin, and be feared that God will not accept him, howfoe- 
 
 ver hee be humbled. Him here hee encourageth, G od will not 
 
 defpife a troubled heart, yea rather hee will like it and manifeft 
 
 God hketh a his skill in healing and comforting it. To whichagree all thofe 
 
 troubled heart, pl aces in ifaias which comfort the Church, thofe fweet lnvita- 
 
 Matttii**' tionsofChrift to the laden and wearie, to come unto him, and 
 
 John 7 . 1 j. to thofe that were a third, and he that calieth upon us, will not 
 
 rejeft and caft us away. 
 
 The Lord it ni^hto them that be of a contrite ffirt . Who fpeake 
 
 lob iq 4 i 4 ' 8, t0 Ilim * n the bittetnefle of their foule. Crying like the Dragon 
 Mic. 1. & (or owle) being overcomed by the Elephants: as S Jerome faith, 
 who flay their affedions, and offer them as a facrifice to God, 
 as CMarj Magdalen, Peter, with others, who forfake their for- 
 mer Iufts, and fay with a certaine young man, who being temp- 
 ted by an harlot, ' and feeming to her to bee ignorant who fli^ 
 was, ihe faid ego f*m y it is I, he anfwered, ego nonjttm, it isnot I, 
 Note, for he was converted by repentance. 
 
 tfthouwouldeftprevaile with God* give him thine whole 
 
 1 Chor'j 1 '11 hearc > ft thou doe an y thin 8 fot God doc iz with thine heart, 
 iDteut.4,29.' feeke him with thine whole heart* love him, fearehim, pray to 
 
 him ? ~ 
 
the fifty ^Psaimei Verfe 16. 25 1 
 
 him, turne to him, obey him with thine whole heart. Dcvt. 1 o . 
 
 12. Rom. 6. ij.Ier. 31. 40. Joel. <z. n. Tjal. 119. 14^. Their 
 
 heart is devided faith the Loi'dof hofcsjtQwfbtf tbcj perifo.God ' I0 ** 
 
 is one and undevidcd, and cr^veth an heart, one, and whole in 
 affc&ion, and rent onely by dejeftion, nothing can brcakc God 
 but a broken heart. The firing can bow the bowc, the fire can 
 temper and molifie the ttcele,the goates blond theadamant,and 
 the heart contrite can move Cod faith Mantua* in thefe verfes. 
 
 Virga recens Zephyris, nervo cur Habit er arcus 
 lgne chalybs : adamas fanpnine, corde r Deus, 
 
 Finally, obferve that albeit repentance doth make a contrite 
 heart, and as I faid before wee fhould take fuch care in our con- f 
 
 tntion, that wee fhould not iet any thought of our heart efcape 
 unrepentcd and mourned for, yei the onely hammer which The word of 
 muftburft our foulesift 5 the word of God, which brufcth the ^ t,rufetl1 
 rockesofa ftonic heart, and maketh an heart of flefh. And as ^ e ie / rt * 
 out of rags being brufed is brought forth fine paper., fo is a trou- 
 bled heart brufed with forrow for fin turned into a gracious fub- 
 jed. whercinto God may worke and write his law. And as the 
 poojW of Bethefda being troubled, brought health to mens bo- . 
 dies : fo doth the conscience aifli&ed by God , bring certaine ° in s '* 
 health and falvationto foule and body. Saint Ambrofe faith 
 that repentance is fo difficult and hard a matter, that hee hath 
 oftner found more who lived innocently, then who did trueiy 
 repent. It is written of Attguftine, that hee caufed the Pfalmes 
 of repentance to be put on the wall over againft him, before he 
 died , and reaped no fmail comfort by reading them ten daies 
 together ; at which time none came to him but either the phi- 
 fitians or fuch as brought his refreshment. Seeing therefore 
 God hketh this facrifice or a contrite heart, without which none 
 other thing will plcafe-him, let us take the beafts of our affecti- 
 ons, fcperate them from their olde pleafures to Gods fer vice 
 bind them by the coards ol the word > lay themdowneathis 
 ice te, and flay them, and that facrifice (hail plcafe him ; Oiler 
 thy {die a living facrifice, and be affured God will accept of 
 thee ; and never ncjb& thee nor thine offering. Other facrificcs | ^J>"« 
 0*3 bung offered , but wee by offering our felves to God yet 
 live. 
 
 Ff2 iV.SH'S.l 
 
2$<x A» Exfojit tin upon Verfe i$. 
 
 Virse xvnr. 
 
 IB ee favourable unto Siqg for thy good flea [tire : build the roalles of 
 lerufalem^ , 
 
 HE hath prayed for mercie tohimfelfe , now he prayeth for 
 the Church, which heehath offended by his finne , and 
 upon which hee had brought fuch evils , that k would pleafe 
 God to bee mercifull to her , build up her walls , and repaire her 
 mines. 
 tfo man can No man can tmely pray for himfelfe, unlefle he pray for the 
 truely prav for Church alfo ; as "David doth in many Pfalmes . If a man bee a 
 leffc h ' Un " £ Qn ^ Q member of the body , it is not poflible but that the evils 
 for the church which befall to any one member (much more to all)touch him 
 to the heart, as it were done to himfelfe. 
 
 In this verfe arc three things contained , firft , for whom hee 
 prayeth , for Sion and Ierufalerru, fecondly, what heecraveth, 
 
 Cjods favour , thirdly , out of what gronnd , for thy good pleafure. 
 
 But before we enter on any of thefe particulars, we have fome 
 generalls neceffarily to be marked. 
 The chiefe Firft 5 that the chiefe care of Princes fhould be the weale of the 
 
 care of princes Qiurdl 
 
 thcChurch° r ^he Church is as the heart inthe bodie , which being trou- 
 
 The church is M cc ^ > of necefiitie the body mufl be in danger : if yce love your 
 
 a? the heart, head , kecpe your heart. "The Church nouriflieth the heart 
 
 blood of Chriftinher bofome,. the reft of the members have 
 
 alfo their owne offices ,but fhe hath the chiefeft office,being the 
 
 moft noble part $ and who fhould maintaine her more, then the 
 
 head, who hath all the fences infixed therein , and from which 
 
 all the members , finewes and veines take their life ? And what 
 
 greater honour can they have, then to be nnrfing fathers of the 
 
 Church ? If a King concredite his childe , his firft borne to bee 
 
 Simil. nourifhed by any of his fubje£te,may not that fubjeft thinke he 
 
 hath gotten great honour, and may expeft for his travell great 
 
 commoditie ? And when a King hath received Gods firft borne 
 
 Bxod.4 ii (for Ifrael is his firft borne) in his cuftodie, may hee not thinke- 
 
 he hath gotten great glory > And if hee neglett his firft borne, 
 
 &aU hee not receive great iqfamie ? Thofe who are greateft 
 
 officers 
 
 
the fifty one Psalm b. Ver r c is. -*t*- 
 
 officers in a kingdoms as Chancelour,Chambcrlane,Prefident, 
 Secretarie, and men of eftate, are in greateft eftimation and cre- 
 dite ;and fliall not great men thinke they are greatly obliged to 
 G o J , who hath made them adminiftrators of his kingdome, 
 whofc ftan iing is the weale of the Churchy the principall eftate 
 of their Common- weale -, it it ftand , then they ftand ; if it fall, 
 they fall,for their fubje&s obey them more for confacncc,thcn Rom. 13.5 
 for any tcrrour or fcarc of their lawes ? 
 
 Then it is belt for them to be religious, and to propagate ho- 
 lic religion, for their owne (landing. 
 
 The anncient Romans, Lacedemonians and Athenians were The Romans 
 mpft careiull of religion , becaufe they affirmed that they wrought more 
 wrought more by devotion , then they were able to doe by the h J rc,l S ,on 
 fword. This was their good policie, as Elutarch amplic reciteth l en r e wor d 
 in his Hiftorie. 
 
 Then when Princes invade religion, and draw the people to 
 atheifme, fee if they bee not greateft enemies to themfclves , to 
 their eftate and poftentie.The Turke and other Politkians may 
 give Chriftian princes fufficient proofe of this my affertion , as 
 
 alfo if examples of David, Solomon, lofiat, Ezechia, Conft amine, Let Princes 
 
 Theodojius, may move them, whole pofleritie hath brought e- follow z><*~ 
 ternall renowne unto them ; and if not , let Mian affray them, vtds eXam pl e - 
 and wicked princes like unto him. 
 
 The care of religion, and to bee a religious prince, is the grca- The care of 
 teft fafeguard to a Prince. For religion hath Gods maintaine- religion a 
 nance; and God hath fhe wen his mightie hand (on Ez,'chia%- Ponces chief- 
 gainft Senacherib , and for David againll: all his enemies ; for rafc g uarc *. 
 Queene Elizabeth who died in peace notwithftanding all the 
 plots of her enemies againft her ; and for our late dread Sovc- 
 raigncLord King lames, againft all the horrible and monftrous 
 defignes of his enemies . 
 Princes maintaining religion,bring great wealth to themfclves Princes reljgi- 
 and their fubjefts,as Solomon did,when gold was as duft,and fil - ous , bring 
 ver as the ftones. wealth to 
 
 Next, the Church being under continiull danger ftiould bee f ^n io.fl' 
 helped by Princes. Since the Church is the princes depofttunu, The Church 
 which God gave to their cuftodie , they ought to have a chiefe being troubled 
 regard of her. The fathcrlefle widdow and orphans are con- ^uld be hel. 
 crcdited to them , much more they fhould defend the Church, P ed by princes, 
 becaufe the devil and his inftruments fight againft her^and who 
 
 F f 3 , ftould 
 
254 An Expoftt™ *p** Verfe j 8 ♦ 
 
 ftould maintaine her bait Princes,who arc fet in authorise onc- 
 ly for her caiife, to debate and take her part againft all the 
 world ? Her enemies are more then notorious , ihe was'never 
 ^treftjher enemies are aflauking ha* continually; hell hath bro- 
 ken loofe againft her in thefe latter dayes; Princes have put their 
 diademes on the homes of the beaft •, people are rageing. And 
 feeing that eternal! fpoufe of God is io hated of the world, 
 fliould not Princes with "David procure her wel-fare even to 
 their vttcrmoft > 
 Princes mull by prayer and power fupport the Church .Pray- 
 ^uUfi^ht er * lat * 1 morc power then armour. Therefore Princes who 
 wdl,'muft would fight well, muft pray well. t-Mo-es did more with his 
 pray well hands lifted up to God 3 then lofua did with his fword. IfraeC 
 Exod. 1 7 1 1 wreftled with God,and gat his name by prayer: For otherwaies 
 Gen 1 1 28 h ee could not j lave prevailed with fuch a Majeftie. Therefore 
 Princes who be athiefts , can never be good to the Church : and 
 nomarvell, becaufe they know not what prayer is. Wicked 
 princes cannot abafe themfelves fo low as to play to a fuperi- 
 our 5 but David who will be renowned for ever ^not onelypray- 
 eth y but biddeth the people pray for the peace of IerufaUnu. In 
 a word , the chiefc armour of the Church , and all Church- 
 wardens , and Church-defenders is fpintuall. The weapons of 
 
 i Cor. 1 0.4 QHr war f are are not carnall , but fpiritua/I. 
 
 'Be favourable unto $ion7\ He prayeth for Sion and lerufa- 
 
 lenu 3 this is a novel-tie , fh ouid the king pray for the Church ? 
 
 I thinke the Church ftiouid pray for the king. Yea , but this 
 
 King thinketh that all his profperitie ftandeth in the weale of 
 
 the Church , and therefore hee , as the moft principall member 
 
 thereof , prayeth for her. 
 
 . The Church is reprefented by the names of Sion and Jerufa- 
 
 anaTerufalem lem - SlQn was ^ ie n*°untaine upon which the fort and Temple 
 
 were,and what were builded 5 hrpifaUm was the Cittie. But thefe two have fpi- 
 
 tfceyfigmficd. rituall [interpretations , being (haddowes of things to come, as 
 
 all the Fathers confeffe , Sion was a mountairie in the holy 
 
 land, which the Lord loved more then all mountaines. Hee 
 
 might have chofen Ohmpus for hight fBafan for fatnefle. And 
 
 what was Sion \ it is to bee feene yet > there are many bigger, 
 
 Wronger , and fairer mountaines in Scotland \ then was Sion, ( I 
 
 may compare it to Arthur -feat e , at Edinburrough ) hpw com- 
 
 meth it to paffe that the Lord choofeth it before all moun- 
 taines > 
 
the fifty one Psalm}. Verfc 1 8 . fcfcf^ 
 
 taines < What, but becaufehee loved it, and made it a place of 
 his habitation ; there he built a Church , out of it he will let the pf a j # x t , , 
 la w, yea the Gofpel come to all nations. Mount Sion is a place 
 fo firmely fixed by Gods providence, that it (hall never bee mo- 
 ved. So is the Church a number indeed obfeure andbafein 
 comparifon of other people; butfofurebyhis power,that the Mit l6 l8# 
 gates of hell fhall never prevaile again ft her, for Sion is a watch 
 to wet, ffccuUy and the watchman of Ifrael ftandcth on the top 
 thereof, and who can Lake it, or doe it wrongs \ fhefeemcth 
 wcake in comparifon of mighty momtaincs who leaped and 
 fcorned her , yet fhe ltandeth and they are all fallen : for they 
 exalted themfelves by their pride and power, but (hee abideth 
 fhrong, by the ftrength of God, and. the arme of the Al- Gc M9- 2 4« 
 mighty. 
 
 We have now left mount Sinai which is in Arabia where was Gal, 4. 25, 
 earthquake and thunder, and are come to mount Sio* 9 the 
 Church in the Gofpel, where is peace and grace . So our eftate 
 is better then theirs was, firmer then theirs, for God hath cho- 
 kn it to be everlafting. What doe ye then thinke of thofe per- 
 fections and novatioris in the world ? nothing for the Church 
 but extremitie ; her enemies are feeking to roote her out : but 
 let thefe murtherers of Caines fcede, beware of themfelves, left 
 God roote out their feede. Out mountaine is fixed by God , 
 which cannot bee moved, and that little ftone which came out Dan . M* 
 of the mountaine without hands,fhall bruife that golden image 
 in peeces. Therefore let us build our felves upon mount Sion, 
 and not on the (and of mans inventions, that we may ftandin 
 the evill day, and bee approved of God. Rejoyce therefore 
 daughter Sion, for thy foundation is in heaven ; they fhall in- 
 vade heaven, and puli Chrift from the right hand of his Father, 
 before they overthrow thee. Let them build up their towre 
 Babel, but God wiil confound their languages. W hen the gates 
 of hell cannot overcome thee, the fword of princes, fhall de- 
 ftroy her. 
 
 \JerH[aUm^\ The name IemfaUm importeth a vifion of peace; ierufalem a 
 A vifion or tight, for there is neither fight nor light in all the vifionof|«acc« 
 world but biindnefle and ignorance , as there was no light in 
 &gyfttoz three dayes, but a palpable darkeneffe, except among E*od.io,i$s 
 the Ifraelites m the land of (}o(ben : fo there is no knowledge of 
 God> or Chrift the ii^ht of the world to bee found in all the 
 
 earthy. 
 
2 5 6 An Exfofttlonufon V^rfe IS, 
 
 earth, but in the true Church of Chrift. Then as there is a great 
 StmiL difference betwixt a blind man who feeth nothing, and a feeing 
 
 man, as great difference is there betwixt one whxrknowcth 
 Chrift, and an ignorant. A vifion of peace the ignorant, 
 blinde leaders of the Windc doe not perceive, they doe not fee 
 this peace of IerHfalem. Th s peace is onely in the true Church, 
 G , t it groweth where -grace groweth , -which two arc inseparable, 
 
 grace & peace was the falutation ot Saint Trf///, which he wifhed 
 to all the Churches, thus peace is firft with God , by the peace- 
 maker Iefus Chrift : next in a tranquility of the conscience after 
 r reconciliation: and laft, with all men. There is no peace to the 
 
 2.4 . i 2,. wicked , faith my god . Therefore dwell in Ierufalcm, and ye fhall 
 fee peace. 
 
 [ Be favorable, ] Secondly, what craveth he for the Church ? 
 
 even that God would bee favorable to her, and that hee would 
 
 Pfal. 1 2 1 7. build up her walls, as he faith in another Pfalme, Peace be within 
 
 The Church thy wales, and prosperity within thy palaces. The Church hath 
 
 profoeHrT palaces, foi* peace, and walls for wane, he prayeth the Lord to 
 peace or warre bleffc her in both, for neither can the Church of God flourifh in 
 without God peace, neither be victorious in warre, unleffe God biefle her in 
 Meflc her. bo:h eftates. 
 
 1 • To be favorable to Sion y is to give her tokens of his good will 
 
 tokerTof God$ ^ °^ ^ ls comfortable afilftance. This is a token of his favour 
 favour when * wncn he giveth her good govemours Sc heads,both in Church 
 the church and policie. And againe a figne of his wrath when hee givech 
 hath good go- her fuch as ^#/and Achab, wicked and evill govemours. 
 vernours. The ncxt t oken of his favour is profperitie, when the Gofpel 
 
 2 '•' hath free paflage, the worfliip of God is inlarged, heritiques are 
 Gof"/ hath a P uc 2W:i Y 3 true teachers are diligent and vigilant. 
 free paflVe. * Thirdly , when unitic is in the Church , and all are of one 
 3 " minde, then God is among them; but when God hath caft 
 When unitie them off, 2.11 are rent and fpeyled : religion decayeth, heritiques 
 is in the mcreafe. Satan hath gotten the upper hand , Gods Church is 
 Church. nnferably fpoyled by wolves and foxes, troublers of the Lords 
 vine 
 
 [%ttild the wafts.'] The fecond part of his prayer is for the 
 ypalles, that they may bee builded, for lerufalem is not onely a 
 citie for peace, but to 6e prepared for warre ; fhe hath not only 
 palaces, but caftles, towers, fortreffes, and wallcs ; and there- 
 ioicD^d cravech that thofe might be built up againe. 
 
 Birfl 
 
the hundred dud thirty Psalme, Verfe is. - gjg 
 
 Firft fee, what are thefe walles. Secondly, whereof they are 
 biiildcd : Laftly, who is the beiilder. 
 
 What are the walles? The Church of God is a fortcfied 
 townc, which muft have defences to refifttheenemic, for the 
 dcvill and all evill men, princes, wife-men, gentiles, lewcsare 
 confpired agamft the city ot God .'Therefore God fortificth his 
 cide with all neceiFarie defences which may hold out theene- 
 mie. 
 
 The walles are two fold : invifible, the prote&ion of God, T j ]C church 
 which the world feetli not , for the Lord is a wall of brafle a- hath waifs 
 bout his Church to repell her enemies, &: a wall of fire to burne i nvifibk ani 
 them, alfo he hath his Angels who pitch their tents about his L ifil j} c ' 
 holy and chofen ones. There were horfes of fire comparing £ /* 
 
 hh^eus, b 
 
 The outward and vifible walles are made of a number of live- 
 ly ftoncs, compared together by the morter of love, ftrongly 
 refitting all the enemies of the Church, ( for through unitie the 
 Saints are ftrengthened by the power of their God. Bom enim 
 cives mania civitatts, good citizens are the walles of the citie.) 
 And up5 thefe walles comparing them on al fides be bulwarks, 
 whereupon are fet the cannons of the word of God, { mighty in 
 operation , deftroying the enemies ; ) and the cenfurcs of the 
 Church, namely excommunication, which being lawfully ufed, 
 is of greater power to fubduc the enemie and refift him, then aU 
 the power of civill authority. 
 
 The finnes of princes and people make great gaps in the 
 walles, at which the devill and enemies of the Church and 
 wolfes enter anddeltroy the Lords vines. They with Tobias N^h 4 ,a. 
 and Sanballai ftay the building of thefe walles, and are ftriving 
 to build the wails of Icricho, whichwere forbidden by Io;nah to ~. - 
 be rcedified under a great curfe, which lighted on Hiel the Be- ' in§ l 54# 
 theliteinthcdaiesof Ackab-, pitie is it to lee the princes of ths 
 world fo much enfeebling lerufaUm to ftrengthen Iericho. 
 
 David cneth to Ood that he would build the,whofe power is 
 greater then all the worlds,who as he hath invifible walls of his 
 prote£tio,fo he hath outward defences to maintain his Church, 
 he is matter of it, yea matter builderof it, and fendeth forth fcr- 
 vants to ftrengthe his work.I fee many pulling down the walls, 
 yea with Edom in the deftroying of Ierufalem, crying , lack?> pfa|.i> 7 .?. 
 fucks > rt^e, ra^c ftp the foundation. Few with T^j^cmiah mour- Neh. i. 4. * 
 
 G g run; 
 
 .1 
 
*$ S An Expcpien upon Verfe 1 9. 
 
 ningfor the mines of Gods houfe in all parts , and helping to 
 reftore them. Let us therefore goe to the God of David : who 
 albeit he was king of the towne, and began to build the citie 
 and walles , and laid material to the Temple, yet he knew 
 that the labourers wrought in vame,unleffe the Lord of heaven 
 Pial.i 27. 1 . ^jjej t j le c ^ e . £. 01c j rc p a i re the decaies of thy Church, for 
 
 thy Chrifts fake. 
 
 [For thygoodpUafure^ He findeth the ground of all that per- 
 fection to be in God himfelfe and his good favour , and not irr 
 rnen or their merits : for as the whole building of the Church 
 is the onely worke of God ; fo is the reparation of her mines 
 onely belonging to himfelfe. Men might have builded with 
 It bdongethto ffone and bricke the exterior walles, but it is proper to God to 
 
 •he Church bllild his f P iritua11 Church. And this is a token that God hath 
 pleafure in his Church, when he fendcth good builders ; be- 
 ttoweth materialls of fpirituall graces, raifeth up fortifiers, as 
 Cyrus and "Darius good Princes, Tfybemiah, good governoiirs, 
 £*>ra and others good Priefts : and there are obedient and 
 
 Neh . 4, 1 7. carefull people j who doe take the fword in one hand, and the 
 inftrument of building in the other, that the Lords Ierufalem 
 may be reedified. But when his favour is departed, then in his 
 wrath, he giveth Princes, Governours, Nobles, Preachers f and 
 people who ftrive either to hinder the building, or to pull down 
 the building, to build up Iericbo, and caft down Ierufalem. ('Da- 
 vid he craveth that God may be favorable according to bis good 
 pleafure, for the building of the Church dependeth upon Gods 
 good will and pleafure ; who when he liketh his Church , can 
 advance her , and when hee is difpleafed with her caft her 
 downe. It appeareth evidenly now that God is angry with 
 his Church in all parts of Chrif tendome, when hee is pulling 
 downe, and not raifing up his Church, wee have provoked 
 his wrathagainft 11S5 and his foule abhorreth our hypocritical! 
 profeflion, and our wicked converfation. 
 
 Ve rse XIX. 
 
 Tbenfialt thou accept the facrifices of right eoufneffe> even the burnt 
 offering and oblation', then /ball they offer calves upon thine altar. 
 
 THis is theprotnife of thankeftdncfle to God, wherein is fct 
 downe acorrefpondence or reftipulatioa betwixrthe peo- 
 ple 
 
the fifty one Psaimb. Verfe 1 8 .' ^&& 
 
 pic who fhall offer facrifices, and God who will accept them. 
 And Gods fervice then goeth well, when wee offer willingly, ^f". 
 and God accepccth gladly. 
 
 [Then."] Marke the time ; when God hath bcene favorable Ifourfinnc? 
 to his Chinch in forgiving her finnes, then hce will accept the be *j*gjven us, 
 offerings. For pray what ye pleafc,and distribute to the poore, ^ wlU 
 if God doe not like of it, all is in vainc. Caine offered facrifices, prayers!" 
 bit the Lord accepted them not , becaufc hec hated his cruell Gcn.4 \. 
 heart. Abel offered in taith and was accepted. 
 
 But how fhall ye know if your offerings bee acceptable to 
 God, feeing there is no fire to fall downe from heaven, as that 
 which burnt up £/wfacrifice ? Yee fhall know that albeit an 1 Kin*. 18.34 
 clementarie or materiall fire falleth not down,y et the fire of the 
 Spirit falleth on our hearts,the fire burning up die droffe of our 2(ote. 
 corruptions by unrained repentace, warming our hcarcs with the 
 love of God, kindling our hearts with a zeale of Gods glorie. 
 This is the fire which will fall downe from heaven upon our 
 foules ; which fenfibly we feele, if the Lord heare our prayers. 
 
 Q7 he Sacrifices of righteoufneffe^] Thofe may be expounded of 
 
 that righteoufneffe which we ought to doe to our neighbours, 
 as we offer unto God a facrifice of a contrite heart, the calves 
 of our lippes by praifcs, fo thofe are the facrifices of righteouf- 
 neffe by our hands, fo that heart, tongue,hand,fhould be all of- 
 fered to God,tbr God Uketh well of righteous dealings,that our 
 hand be not defiled withblood,covetoufnes, oppreflion, which 
 being facrificed to Satan by finne, cannot bee lift up to God by 
 prayer, but let us lift up pure hands ; let us wafh our hands in pra j z6 6 
 innocencie and then compaffe Gods altar.. 
 
 It would fecme to bee fome difference, where God faid, hee Objection. 
 would have none of their facrifices, and now they promife fa- 
 crifices? Indeedc if the facrifices be onely externall, what ac- Solut. 
 counteth God of them, if they want mercy and righteoufneffe, H f 
 for he will have mercy and not facrifice? Therefore let exter- whatfaenfi- 
 nail and intcrnall worfhip bee conjoyned ^ and then God will cesarc acccp- 
 like beft thereof : but being feparated from fpirituall offerings,- ted of God. 
 it is abominable and a burthen to the Lord. The alcar ie- 
 
 \Thrf [hall offer calves ufon thine altar. ] The calves are the fus Chhft by 
 
 acalves of thelips-, the altar Iefus Chrift,who was both reprefen- w *i om we muft 
 ted by the brafen altar,&: by the golden alter. For no facrifice or ^ e t r o °£ £**' 
 
 G g 2 prayer t her. 
 
2<5a An Expefitht* ufon Verfe 19, 
 
 prayer cduld ever be acceptable to God, unleffe it were offered 
 uponlefusChrift, forhee is facraficium facerdos & altare; as 
 jiuguftine faith, he is the Prieft, the Altar, and the facrifice; the 
 offerer, the thing offered , and the altar upon which it is of- 
 fered. 
 
 All the mofaicall altars are abrogated, becairfe of the legal 1 
 facrifice there is made an end. The heathenifh altars have no 
 place;The popifli altars are abominablc-,after the apilh imitation 
 of thefewilh altars, they would offer thazencruentumfacrifici- 
 nm miff t, unbloody facrifice of the maffe; without any war- 
 rand of Gods word. It is enough for us to oSer, not Chrift 
 to the Father, but our prayers oy Chrift to the Father, who 
 will fmella fweet favour of reft, of all our petitions and thankes 
 which are prefented upon Chrift, and for him. Lord 
 keepe us from the altar of D*mafcns y and let us 
 offer all our offences upon Iefus Chrift* 
 with whom we (hall be very 
 heartily welcome to 
 God, Amen. 
 
iv3 
 
 GODLY AND FRVIT 
 
 FVLL EXPOSITION 
 
 ON THE CXXX. Psalme, 
 
 the fixt ofthcTenitentia/s. 
 
 The Title. 
 e/f Song of ^Degree. 
 
 F the Pfalmcs there are fiftecne called Songs 
 
 of degrees , or c antic a, maaloth of affention , 
 
 whereof fourc arc afligned to ^avid, and one 
 to Solomon, Why they are thus intituled, it yvhy called a 
 is much controverted, Tome thnke them to be fong of de- <r 
 thus called, becaufe there were fo many ftepps grecs. 
 in the Temple of Solomon, whereby men af- 
 cended ; as Auguftine in the hundred and fifty Pfalme, whofe 
 oppinion "BelUrmine citeth. But apparantly they have not taken 
 rheir name from this, becaufe in Davids daies not fo much as 
 the Temple was builded. Others be of opinion that it was af- 
 ter the people came from 7* abyton, which is as light •, when that 
 captivity was fo many hundred yeares after Davids death. I 
 thinke the Hebrew word is rather to be referred to the tune and 
 notes,which fhould afcend in finging,or be fwift in high notes, 
 being fo excellent, and fo fit to be fung. The allegoric is not to An a j. 
 benegle&ed, that we fhould by fingmg them, afcend from this Beiiarmn?/ 
 earth to that heavenly lerufalem in our affe&ions . c r rour concer 
 
 BtUarmine thinketh this Pfalme fhould be fung for the foules nin g th ^ fag- 
 ofthofethatarein profundo, in a deepe place; who defire to pi?. of li l is 
 arife and set Gods mercy. But who doth not fee ( except hec thoGTthaTare 
 be blindej the heritiques errour > What i doth he know whi- i n purgatonc 
 
 Gg 3 thcr 
 
2 (5 z K^An Exfojttton upe* V erie i . 
 
 ther fiich have repented, whether they have confeffed their fin 
 or not? For thoufands die without confefling them. If their 
 linnc be mortall they goe to hell fay they, from which there 
 is no redemption. 
 
 Such forme of prayer then, feeing k hath no warrant in the 
 word, it (hould be rejected as ferving to no ufe, and no credite 
 fhould be given thereto. This Pfalme was made many hun- 
 dred yeares before purgatofie was invented, which was not 
 found out till after C hrift; before Chrifts dayes there was none, 
 as they themfelves confeile. And in this Pfalme there is not 
 one word that can give the fmalleft warrant to that divclilh 
 and foolifh invention. Let them fing their De prtfundis as they 
 pleafe, they doe themfelves no more good then they doe to o- 
 *V$ te > thers, and that is none at al| : only they fpend fome idle hourcs* 
 
 and gaine fome what to themfelves by fuch meanes. 
 The fab fiance of this ^Pfalme. 
 
 In this Pfalme is contained an earned and ardent prayer of a 
 troubled heart : firft for mercy to his finnes ; and next, for de- 
 liverance therefronvand laft, an exhortation to all men to hope 
 in God, becaufe he will be a continuall redeemer of his people, 
 and can finde meanes to deliver them from all their finnes and 
 iniquities. 
 
 The parts of the Tfalmt. 
 
 In the firft foure verfes is contained his tentation, by com- 
 memoration of his prayer, which hee conceived when hee was 
 in greateftperill. Next, by forme of tranfition hee affirmed* 
 that yet he will depend upon God and his word, in the fift and 
 iixt verfes. And laft, he recommendeth this fame hope to the 
 Church in the Laft two verfes, with a bold aflurance of the fa- 
 vour of God towards his chofen. 
 
 Verse I. 
 Out ofthedeepe places have I called unto thee O Lord. 
 
 OVt ofthedeepe places -.] In this verfe hee fetteth downe, 
 Firft the place from which hee fpoke, de pmfiindis, out of 
 the decpe places. Secondly, the forme of his prayer, 1 called. 
 Thirdly, the perfon to whom hee prayeth, To thee , O 
 
 Lord. 
 
 By 
 
the hundred And thirty Psalm e. Verfe I. *&$ 
 
 By the deepe places. ( as all the ancients confent ) is meant By thc decpc 
 the deepe places of afflictions , and the deepe places of the heart phecsis meant 
 troubled for fmne. Affli&ions are compared to deepe waters- a f fll <^o™ in- 
 Pfalme, 18.17. Hee drerv me otit °f ma "7 "**&*. Sa w me ° Qod, ^Jji *J£ 
 
 for the water j have cntred to my Joule . Pfalme. 69. 1 . And furely ten plunged."* 
 
 Gods children are often call: into very defperate cafes, and plun- 
 ged into deepe mifenes.To thc end they may fend out of a con- 
 trite and feeling heat t , fiich prayers as may mount aloft, and -* 
 pierce the heavens. When wee arc in profperitie, our prayers Af • 
 come from our lippes ; and therefore the Lord is forced to call 
 OS downe, to the end our prayers may come from our heart, 
 and that our fenfes may be wakened if om the fecuritic in which 
 they are lying. Albeit the throne of God be moll high, yet he "• 
 dclighteth to hcare the petition of hearts that are moft lowjthac 
 arc moft caft downe by the fight of fmne. And there is no af- 
 fliction, neither any place fo low ( yea, if as low as thc bcllie of 
 the Whale wherein Unas lay ) which can fepcratc us from the Ionah l6 * 
 love ot our Lord, or flay our prayers from comming before 
 huii. Thofe that are furthefl call downe,are not furthell from 
 God, but ncerefl unto him. God is neere to a contrite heart, God nigheft 
 and it is the proper feate where his Spirit dwelleth , Ifa. 66. 1 . unt0 tilcm tna * 
 And thus God dealeth with us, as men do with fuch houfes that « e m< J ft Iovv# 
 they are minded to build fumptuouflv and on high, for rhen • 
 they digge deepe grounds for the foundation. Thus God pur- 
 poling to make a tane fhew oiDamel, and the three children in 
 Babel ; oilofepb m JEgypt ; of "David in Ifrael, hee fiffl threw 
 
 them into the deepe waters of affliction. Daniel is caflinto the S an ' 6l6 ' 
 ven. Iofephis imprifoned.0*z//W exiled. Yet all thofe he exalted 1 Sam. 9 ' 
 
 den of Lions. The three children are throwne into the fine o- Gen la I'd 
 ven. Iofepbik imprifoned.DrfwW exiled. Yet all thofe he exalted 1 Sam. z 7 «i 
 and made glorious Temples to himfelfe. 
 
 Marke hereby the dulnclTe of our nature , that is fuch, that The dulnete 
 God is forced to ufe lharpe remedies to awaken us. Jonas lay of our nature • 
 fleeping in the fhip , when the tempeft of Gods wrath was per- hac k ncedc by 
 fating him • God therefore threw him into the bellieofthe 1] "fP e ^ ane$ 
 Whale, and bottornc of the deepe, that from thofe deepe places ^ h wa £ ned ' 
 hee might cry to him. - ' l? 
 
 When therefore wee are troubled either by heavie ficknefle, vr 
 or povertie, or oppreffed by the tyrannic of men let us make *** 
 profit and ufe thereof, confidering that God hath call hts beft 
 Children in fuch dangers for their profit ; and that it is better to 
 
 bee 
 
26+ An Exfofitlon upon Vcrfc i. 
 
 bee in deepe dangers playing, then on thehighmountaincsof 
 vanity playing. 
 
 By the deepe places may be underftood alfo an hcavt deepely 
 wounded with theconfidcrationof fin 3c Gods jufiice, for God 
 will not accept fuch fuperficiall and fcurfc prayers, which come 
 only from the lippes, and not from a contrite and broken heart. 
 
 i Sam.1.16 Hanna, the mother oi Samuel , out of the bitterneffeof her heart 
 
 Exod.i4 1 5 powred out her foule before the Lord. OWofes albeit he fpoke 
 not at all , yet the Lord faid unto him , why cryejl thou : for out 
 of the deepe places of his heart he called on God . W ill not God 
 caff backe the dung of thofe foolifli prayers on their faces , who 
 thinke to be heard by their much babling, and idle repetition of 
 an uncouth language which they under (land not,or numbering 
 beedes ; as though God could bee pleafed with fuch foolifh and 
 chiidifh toics , which come not from faith ( becaufe they lackc 
 
 Simil knowledge ; ) nor yet from repentance, or a forrow for iinne > 
 
 Let not men thinke to find mines of gold or filver, in the itreets, 
 no, they mult digge into the bowels of the earth for them. So, 
 let us not deceive our felves thinking Gods favour may be got- 
 ten everie where, for in the deepe places it is to bee found. 
 
 [] J called upon the Lord, ] The perfon upon whom he callcth 
 was the Lord Jehovah, one who onely both might, as omnipo- 
 
 pfal. 7 j. 2 ? tent, and would as moll: loving heare him. whom have I in hea- 
 
 God is all-fuf- ven but thee, and in earth none befide thee. If Chrilt were not One- 
 
 ficient there. }y f Ul ^ c i enc< t o whom and by whom we fhould pray,we might 
 
 him. Pray t0 ^ cc ^ c * or odids ; but feeing hee is fuificient , ana none other, 
 
 what follie is it to pray to any but to him? God differeth from 
 
 kings , kings are not able of themfelvcs to doe all the duties of 
 
 Exod.18.18 their office to their fubjefts ; as ^Mofes although indued with 
 
 extracrdinane graces, forhiseafehadfevcntiejoynedtohim 
 
 to be judges ot the people » and therefore wee muft addretfe our 
 
 felves to the kings officers to end our bnfinefle. But our God is 
 
 Mat. if. 28 ♦ infinite, and willeth all men to come to him, Come to me all ye 
 
 Sims/, that are wearie and laden . To adde to a thing perfect, IS to dimi- 
 
 nifh it ; as to light a candle to the Sun, or poure a drop of water 
 
 in the Ocean, addition to things imperfeQ: , makes them the 
 
 grcater,as the mere waters the greater river, the more men the 
 
 To jdde to a greater armie, more gold the greater trcafure. Then to adde 
 
 thing perfect is COanin ft n i cc God, a pcricd Chritf, is nothing elfc but todifho- 
 
 perTca ' * "*" J » hii u . Search all the Scriptures,if they yeeld one precept or 
 
 exam- 
 
 i 
 
the hundred and thirty Psalme. Verfe 2. ^y 
 
 example of cither Patriarkc, Prophet , or Ajxjftlc, doing or 
 commanding any one to be prayed unto but God oncly . Their 
 apocryphaand unwritten verities, and their Legcndaanrea mufl: 
 be all their warrand. 
 
 Let us therefore with T>avid in all our prayers call upon God, i King. 1 8. 
 and with £//*/ (when "Baall could not heare his pricib) pray 29,50. 
 to our God ; and with our Saviour Chrili:, fay, Our Father Mat.6.9. 
 
 which art in heaven, 
 
 [_I called. ~] Hee fctteth downe the forme of his prayer under 
 thenameoiW/'*£; which fheweth his fervent intention, not 
 onely in calling upon God,but crying. And this manner offer- P ra T umo t,ie 
 vent prayer is moil: necellary ( albeit God doth as well heare us Lord fervently 
 
 when with Ezechias we mmrne as a dove, and chatter as a fwal- a# * ' 4 * 
 
 low) both to ftirre up our felves and others to call on God. For 
 we are more moved wli£n we call and cry , then when we fpeake 
 with a loud voice. 
 
 4 , #4 i 4^4'$iH^4'4 i, H ♦44 , 44 , ^4^H?4 , 444HHHK $♦ I < $"He» 
 
 Verse II, 
 Lord heare my voycejet thine eares attend to the voyce of my frajer, 
 
 IN this verfe hee craveth attention , that God would lay his 
 eare to his fuite before hee propound it. For as a fubjecl: Simit. 
 when he finds the Kings eare prepared to heare him, he think- 
 eth that then hee will bee the more ready and willing to grant 
 his fuite : So c David heere out of the abundance of his heart, 
 ufeth this repetition, heare me ; not that hee doubted whether 
 that God heard : for himfelfe faith, Hee that planted the eare, PfaL^?, 
 doth not he heare ?• But by hearing, hee dehreth the grant of his 
 fuite. As the King is then faid to have heard a fupplication, 
 when he hath granted it. 
 
 Let us with c David cry from a penitent heart and in faith, and y/*i.~ 
 then we may be allured, the eare of the Lord is ready to hear- 
 ken unto all requcfts. 
 
 Thofe are to bee blamed who thinke that the Lord doth not vf * 
 heare them if immediately he doth not grant their defire, for '* 2 * 
 his delay is for our beftjand it is our duty patiently to attend his 
 pleafure & time. This petition is often repeated in the Pfalmes, 
 as PJ*L 16.1. 5.4. 1 7.7.&X. Prepare your hearts to pray ,and his 
 eare is ever open to heare you. Reade 2(^hron.6. concerning 
 
 H h Solomons 
 
265 An Expofitiw upon Verfe j. 
 
 Solomons dedication of the Temple, there he prayeth that God 
 would bow downe his eare,fb often as they called for grace. 
 
 Versi III. 
 
 Jf then, O Lord, ftraightly marheft iniquity, O Lord who [hall 
 
 ft and > 
 4. 'But mercy is with thee, that tbeu'maieft be feared. 
 
 Thefe two "T 1 Hefe two verfes containe the fumme of all the Scriptures. 
 rcrfesarcthc | J n the third is the forme of repentance ; and in the fourth 
 jk^aiptures. the mercies of the Lord. Thefe are the two mounDines Qera- 
 zinmdEbal, mentioned in "Dent, 27. 12,13. Thefe are the 
 two pillars in Solomons Temple. 1 King, 7. 21 . called lachin and 
 Boaz,: we mud with /*<**/ perfwade our felves that we are come 
 from mount Sinai to mount Sion, where mercy is, although 
 Ier. 14 1 ,2. fome lowre grapes mull: be eaten by the way. Uremic tafted in 
 his vifion firft a bitter figge out of one basket,then a fweet iigge 
 Exod. 15.25. out of the other. In the daies of CMofes, the waters were hrft 
 z Kino 4 , + i« bitter, then fweetned by the fweet wood. And ElUems caff in 
 fait in the pottage of the fonnes of the Prophets, then they be- 
 came whoifome. 
 
 [_ljtkoti y O Lordr\ Marke here that in this third verfe he two 
 times namethGod, by the Lord, ( as hee doth alfo in the ninth 
 verfe) fhewing to us hereby his earneft defire to take hold of 
 All Go<h qua- God with both his hands. Henamethhimnot onely Adonai, 
 Huts muft but alfo Iah ( which two figmfie his nature and power) all the 
 concurs toge- qualities of God muft bee conjoyned and concurrc together for 
 ther far cur us ^h^gh h e 5 e jidonai , yet if he be not alfo Iah we are un- 
 ^ done. - 
 
 [If thou ftraigtlj mar feft iniquity ."] Having craved attention 
 in the preceding verfes, he fetteth torth his petition, that God 
 would not ufe the extremitie of his judgement, but deale merci- 
 fully with him , not craving an account ot his de6t, but freely 
 pardoning him. Thus petition he doth not propound in fimple 
 termes,but involveth it in a reafon,by which God might be mo 
 ved : it thou (faith he) wouldeft marke all mens iniquities, thou 
 wouldeft condemnc all , but it agreeth not with thine infinite 
 goodneffe to deftroy all flefh , therefore I ftiouki nor feeme to 
 be overbold to feeke to bee free of thofe golfes ot miferies 
 whereinto my finne hath throwne me headlong, 
 
 fir 
 
3 
 the hundred And thirty Psaimb. Verle 3 • -2r6d 
 
 In the firft part of this verfc, I obferve thefc three things. 
 Firft, that God is the marker. Secondly ,that he marketh iniqui- 
 ties. Thirdly, that he marketh miqyxLxksftraightly , 
 
 If thoy. m>irkeft, o Lord : ] Here wee fee the phantafics of 
 thole controlled, who finne, and fay (asthePfalrnift faith of praI 6 4 -*. 
 them) tupitjod feethnot > orregardeth not. O foolc, hce that p ^-p4-9- 
 made the e:e, cannot he fee \ hec that made the heart, can hce 
 not difecrne of the thoughts thereof and marke them > where 
 wilt thou goc from the prefence of the Lord? God is faid to 
 obferve and marke mens finnes when hce takcth heed to punifli j?° w Gcd ^ 
 them : and he pafleth by the finnes of his cleft, when hee min- meniFtmcs 
 dcth not to punifh. 2{on advertit, ( faith one of the Fathers ) 
 4jHiA K97i Animadvert it, he fecth them not, becaufehepuni(hcth 
 tiiem not. Cum advert it, ever tit, when he looketh on the fin- 
 ncrs wickcdneffc, he overthroweth the finners themfelves. A ^ ^ 
 Iudge looketh differently on the faults of his chiide , and the 
 crime of rebells ; he fceth the one with a revenging eye to pu- 
 nifh them, the other with a pitifull eye •, So God after he hath 
 lovingly chaftifed his owne children , hec overfeeth tlvm , 
 and covcreth them with the mande of his fonne. TSaaUnL* 
 (though a lalfe Prophet) faith mod trucly, The Lordfeethno Numb. 2$ n. 
 
 finne in Iacob, nor vaicjuttj in Ifrael, 
 
 [If thou markefi ir.tquitie. ]] The thing that God marketh is 
 iniquitie. The w ord tnicjuitie, is fometimes taken generally for 
 any fault or offence againft God, our felves, or our neighbours; The Ggnific* 
 fometimes efpccially for thofc finnes which are directly againft t] cn c\ the 
 the firft table, and conccrncth God immediatly, or for the vio- word im H llit y- 
 lationof thefecond table concerning our neighbour, which 
 touchcth God mediately, as aifo for the finnc dire&ly againft 
 our felvcs,all of them, both in refpect of the number, quantitic, 
 and qualitic, are pointed out by c Davidun&ox tfiis word. Let us 
 therefore whatfocver our iniquities bee marke the fame our 
 felves, and bewailc them, and then God (hall marke them, as 
 letters written on the fand. Let us be a Cato and Motrins againft 
 our felves. And howfoever the proud Pharifes of the world 
 vaunt and brag of their intcgritie \ let us with the Publican caft LuIcc l8 
 downe our felves, knocke on our brefts, and fay, Godbcmcrci- 
 
 fttll unto us miferablc finners, 
 
 [If thou flraightly marine ft iniquity /] The manner how hee is 
 faid to marke, is not lightly , as many judges doe,but flraightly 
 
 Hh 2 every 
 
26 s An Exf option upon Verfc 3 . 
 
 Godmarketk every circum fiance , every word, every a&ion, yea every 
 
 fttitfly. thought. Chrift faith, of every idle word we mufi give an Account , 
 
 Mat, 1 2.36. h e j s a ft r jft exader with whom we have to doe. Therefore 
 our duty is to marke narrowly our owne a&ions, yea even our 
 thoughts Sc our idle lookes, (which the papifts account not fin) 
 thofe we muft marke ftraightly , that is, daily and hourely, and 
 
 Gen * l *« 1 7 - drive them away, as Abraham did the foules from his facnfice. 
 
 [jvho [hall (land ? ] All of us are finking in the pit and filth of 
 
 finne,(with Teremie in the dungeon; till fome Ebedmelech come 
 
 * er $ 8 1 7> to himandletdownecoardsto draw us out. None can ftand 
 
 before this God, who findeth folly in the Angels, yea the Angels 
 
 lab 4 18. Arf not c ^ eane before him, and the Seraphims cover their face 
 
 and feete with wings. Abraham -faith, What am Idufl awdafhes. 
 Gen. 1 8 . 27* [ y faich, / will lay my hand upon my month : If I fhould jufiifie my 
 
 lb *o« felfe, my cloathes would condemne me. A man may fee tarre un- 
 der the Sunne, but hee cannot looke the Surmc in the face. A 
 Simil. man may be righteous before men,and not fall under danger of 
 
 the Kings lawes •, but who can ftand before God ? This fhould 
 teach us in time to leave off to fin and offend him, if weeabufe 
 his patience which fhould leade us to repentance,it is a figne we 
 Abufenotthe are not children, but flaves: for children will bee very loth to 
 patience of offend their loving fathers,but will feare to incurre their wratfi. 
 God. Let us remember that fentence ofthewifemin ( albeit an Eth- 
 
 nicke) Furor fit Ufa fapius mtientia : patience often offended, 
 in the end turnerfi into fury and rage. 
 
 By this his example David giveth a caveat to all the Church, 
 that none fhould offer to come in Gods fight without an hum- 
 tefefre GoT' bIe confefrion of their unworthineffe, for god markethftraigbt- 
 unlcffc they 4P- Whofoever flattereth himfelfc with an opinion of his owne 
 acknowledge holineffe, deecivethhimfelfe, and is unworthy to receive the 
 their owne un- fmalleft relaxation at Gods hands. 
 
 worthUeffe. Albeit hee prayeth here as one man, yet prayeth hee in the 
 name of all the Church, as though he would fay from the firft 
 Adam to the laft, all are loft and damned, if God would exadl: a 
 ftraight account of them . Therefore the holieft on the earth 
 muft acknowledge with David his owne unworthineffe > and 
 £ee to Gods mercie as to a-citie of refuge. 
 
 Although David (pcaketh generally of all mankind, yet doth 
 fee it not thereby to extenuate his finne, but rather to amplifie 
 and aggravate the fame, confeffing himfelfc to bee in the fame 
 
 common^ 
 
2-67 
 
 the bundrtd and thirty Psalms. Vcrfe 5. -2r5? 
 
 common condition with others , and through fin no lefle mife* 
 rable.Many will fay,God forgive us, we are all linners,as though 
 the multitude of finners could be a patronage and excufe to their 
 wickednefTe. No, by the contrary when he hath acknowledged The more g e- 
 himfelfe to be culpable,hc confeffcth himfelfc to be fo much the nerall mifery 
 more guilty of judscment,fo that of all mankind there is not one 1S > 1C ,s the ^ 
 who ofhimfclfe can cfcape cternall judgement. Then if every 5 ' ' 
 one would examine himfelfc he could not but bee humbled, for 
 the more gcncrall that mifery is, fomuch the greater is it. 
 
 This place then lctteth us fee , that no man can (land by his 
 owne workes. For if God would call the holicft to an account, 
 he might fiade thcm,even by the tcftimony of their ownecon- 
 fcicnce guilty of judgement. Thus Chnft reafoncd with the 
 Icwes,taking an argument from their own conicicncc; Lethtm y Iohn 8 -7- 
 
 faith hee, who is without finne among you, cafl the first fl one at her, 
 
 namely at the woman taken in adultcrie. 
 
 The Papifts confcile that the imperfection of our works 
 isfupptiedby Gods mercy, but they divide righteoufncile, 
 giving Chnft one part, and taking to themfelvcs another; who 
 doth'not fee how iar they crre from the Prophet Davids con- 
 fcfiion ? Why eftabiiih they workes ok fupererrogation, which 
 is a fupcrlative foily,if they cannot deferve more then may fave 
 themfclves. 
 
 It is a vaine thing to dreameciiher of fatisfaElion or fatrfpaf- Againft merits., 
 /fo»,that either a man can doe enough, or fufter enough to fatif- 
 fie God for iinne. Chrift hath fatisfiai for us all, both the law Rom.i i.j 2. 
 by obedience, and the juftice ot God by his fuffcrings ; who 
 
 hath do fed ail under finne y that he may have mercy on aU, 
 
 *2? ellar mine faith well on this place. Off en/to inDenm eft infi- 
 nite magnitttdims. The offence done againft God, is of an in- t'ideBelkr* 
 finite hugcneiTe 3 We can neither worthily , or as it becom - mne F f alt 
 meth \\s } fatisfie for it, nor acknowledge the hcavincilc and I5 °* 
 weight thereof. 2 How can a finite man make account for an 
 infinite furnme to fuch a God, who knowing the number ther- * 
 
 of craveth an exad reckoning ? 
 
 Q T$ m mcr cic is with thee^that thou maic ft be feared, ] He be- What nc ^- 
 
 ing plunged in the depthes of firmer and forro wes , is notable?^ .* 111 
 to rcskew himfelfe, till God relieved him. The thing which he Ke £1" 
 cannot finde in himfelfe or in any other, he feeketh it in God. «h in God, 
 The earth is barren by nature , an hard , dead , and cold ele- Simil, 
 
 Hh 3 ment, 
 
2 68 ^An Exfojitidn uppn Verfe % . 
 
 meat, till it get life, hotc,and moyrture from heaven : the fame 
 w.inrxth and.quickcneth.it, and fo it becommeth fruitful} : c- 
 ven fo by Aaiure there is neither ligh, ti life not\grace in us, imtiil 
 G o A fend them do wne trom heaven . 
 
 Wherefore then doe finners feekeany rcleefe from beneath. 
 
 lam 1. 17 Every good gift commeth from the father of liebts. Let US feeke it 
 
 Luk.i4.j where it IS to bee Found, f^h'y feeke yee him that is living ( fayth 
 
 theAngcll) amona the dead \ Why feeke wee life in the dead 
 
 world g 
 
 Mercy cxdu- Mcrcic cxcludcth all me tit 5 . For grace and merits ( as 7>aul 
 
 Heth merit. reafoncth ) doe fight ex Aiawetro. h we be laved by grace, then 
 
 R)m.g.i8 merite is no merite , it by merite ,thcn grace is no grace. To 
 
 joyne thefe two , grace and merite, with the old heretiques the 
 
 Pelagians, or with the Semipelagian-arch hetetiquc Papifts, is 
 
 great folly , for they can no more agree together ; then fire and 
 
 water • of which neceffanly the one will deftroy the other. Da- 
 
 2 Sam $.% g 0n an j t | le ^j.^ f God could not confift together , nor the 
 
 Dan. 2.4 1 f oote of IS^ebmhadnez.ars image compofed of iron and clay. 
 
 Haw mercy i$ £ // mth thee. ] It is ofhrnu andfrom him, as the author and 
 
 Aid to be in God of all mercies, it is in him as a fountame to bee found ; It is 
 
 God and with w i t hhim lying in his treafurie -,yea ina worJ it is himfelfe y be- 
 
 ginning,mids, and end, is ever mercie and compailion. Are you 
 
 m milery, (land you in neede of mercie \ Yee know where to 
 
 , . . finde it, even in God, and with God. *^U the waies of the Lord 
 
 a'e mercse and t mth y to them that waike uprightly. It thou bee 
 
 hcke , thou knoweft where to have medicine without mony ; 
 
 li poore, 'where true riches are to be gotten, if hungry, where 
 
 \ c °dF K v ^°°^ 1S - There is no mifene inmans nature, which may not be 
 
 all the miS * helped by Gods mercie in the remidion 01 finnes. This mercy, 
 
 lies of man. as i^Hgiiftine &xxh js to be found in the redemption of drifts 
 
 blood. 
 
 l £ That thou maieft be feared. ] The confequent of this mer- 
 cie is Ihoiven in the latter part ot this verfe , that God may bee 
 Objetttox. feared. But it feemeth very ftrange that mercy fhould beget 
 feare, where rather love by it fhould be ftirred up in our hearts > 
 Sol ft t. I anfwer,the obtcining of mercy begettcth both feare and love, 
 
 1 ich .4. 1 8 a childiih feare leaft wee offend "him , a childifli love whereby to 
 
 tTuefel7e^e d P^afe-him." When the Apoftle faith lovs expetieth feare ,tiCC 
 
 aiw^ttwct meancth of a beaftlie and flavifh feare , but true love and true 
 th. r . ° le.dc may ftand both together, a chiide may feare to oftend his 
 St w/. ^vir.g lather, whomheloveth. The 
 
the hundred dnd thirty Psalm e. Vcrfe 5. 269 
 
 The end for which God offercth himfclfcfo peaceably to 
 man, and fo ready to giaunt him mercy, is, that hee m*y be fea- 
 red. If men were not allured to get mercy when they repent, 
 there could be no worfhipping of God, or godlineffe, and if we 
 had no efperance of grace , why fhould wee pray or ufe divine 
 fcrvice in vaine ? 
 
 The Papifts undcrftand not this ground: for albeit they fpeak The Papifts 
 HrgeJy of the ftarc of God , yet they keepc mifcrablc routes in are mifcrablc 
 perplcxitic, denying that God will ihew mercy unto them ; cal- comforters. 
 ling it an high prefumption , that any fhould allure himfelfe &i 
 Sods nicrde. Wh it doe they I pray you, but build without a 
 foundation > For God can never be right y worfhipped, unletfc 
 wee have an allhrance of his m:rcy. I wifh that thofc Dodors 
 wh) obfeure the grace 01 GoJ, and teach mens righteoufnefle, 
 could weigh th is rightly. Is it not a vaine thing in them to ai> 
 firme, that they would have Gods fcrvice and worlhip advan- 
 ced , themfelvcs in the mcane while obfeuring Gods graces 
 and mercies, which ihould move men mod to worfhip him > 
 
 But the do&rine of grace ( fay they) naakcth men fecure and ob\eftion 
 negligent of good workes ? It 'is true , fleihly men will abufe Solnt. 
 Gods grace in wantonnefTe •, but is it reafonable that for their 
 perverfneife the giorie of God fhould be obfeured, and the eled 
 and faithlull fhould be defrauded or their comfort j 
 
 Verse V. 
 
 / have waited on the Lord • my [ohU hath waited, and I have trufted 
 in his word, 
 
 6. UWj foule waiteth on the Lord more then the morning watch > 
 watchethfor the morning, 
 
 IN thefe two verfes , £>*W declareth that out of the faith 
 which he had of the remiffion of his finnes, fprang forth the 
 hope which he had of the accomplishment both of his fpirituall 
 and tcmporall deliverances, for faith muft precede , and hope Wherein faith 
 mutt tollow and attend upon that which was beleeved,faith and aad h<D P e diffcr » 
 hope are both one in fubftance^thcy differ in this,that faith pre- 
 lently apprehendcth the promifes of God , and hope attendeth* 
 the receiving ot them. Men ( yea the chiefeft ) may change or 
 become unable to doe that which they promife : bur our God if 
 hee promife, and wee beleeve God can doe, and will doe accor- 
 
 _ dingly.. 
 
270 
 
 Mar. j. 1 3. 
 Pfal.np 9 5, 
 
 Rom. 4, i8 # 
 
 Hope a fure 
 refuge in tin 
 of tematien. 
 
 Simil. 
 
 Simil. 
 Simitie, 
 
 Our hope in 
 
 God cannot 
 
 faileus. 
 
 i Cor.io.ij. 
 
 Note. 
 
 iSani.5.4. 
 
 Exovi. n.40. 
 
 -Amos 523. 
 Gen 15.1$. 
 
 Ier. 29,10. 
 
 <An Exfcfttton upon Vcrfe 6. 
 
 dingly. Heaven and earth (hall chang, but one title of his word 
 
 fhaii not ta lie . /' have feene an end ofatt perfection, but thy word if 
 
 exceeding large. Hope is ,m anchor,to which thoufcdng tied, thou 
 arc in fafety. Aibcst thou fee ft no naturall reafon why thou 
 lhouideft hope, yet hope above hope, as zslbraham-j did when 
 he facrificed his fonnc. 
 
 In thefctwo vcrlcs he doth foure times make mention of his 
 hope, and attendance upon God and his word, to let us fee hcV 
 lure an holde wee fhould take on God, and with how many 
 temptations our faith is aiiaulted , w hen wee can fee no reaion 
 thereof. T here is nothing will beare us up but hope . Spero mc- 
 liora. What encourageth husbandmen and mamners, againft 
 the furges and waves of the fea and evill weather, but hope of 
 better \ What comioi tcth a ficke man in time of flcknefle,buc 
 hope of health? or apooreman in his diftrefle, but hope of 
 riches ? or a prifoner, but hope of liberty \ or a banifhed man, 
 bur hope to come home? Al thefe hopes may faile,as oftentimes 
 wanting a wairand. Albeit a Phyfitian may encourage a ficke 
 man by his faire words, yet he cannot give him an affurance of 
 his recovery , for his health dependeth on God : friends and 
 courtiers may promife poore men relicfe , but all men are liers 
 only God is faithfull who hath prom lfed .Therefore let us fixe 
 our faith on God, our hope on God, tor hee will ftand by his 
 promife. No man hath hoped in him in vaine, neither was e- 
 veranydiiappointedot their hope. David was thirty yearcs 
 of age before he attained to the kingdome, which was prom i fed 
 to him being a youth. The Ifraelttes were m Xgjft foure hun- 
 dred yeares, and in the wildcrneffe fortie y cares, yet at laft came 
 home to Canaan, God brake not his promife to Abraham.Thc 
 lewes were feventy yeares in Babylon, yet at laft God brought 
 them backe according to his promife by leremtah. So our hope 
 fhall never be dilappointed. 
 
 [My Joule hath waited .J&y this doubting and ingemination of 
 his cfperance and hope,he would iignifie,that unf ainediy with- 
 out diffimulation hee attended thepromifesol Gods me rcifull 
 deliverances .Out of which we may gather, that he was not on- 
 ly patient $c conf rant before men, but he nourifhed his patience 
 fecrctly before God; which is the only &c beft triall of faith, for 
 albeit there be many that are aftamed through their ambition to 
 nun h uie acainft God in their troubles, & to utter to men their 
 
 diftruft 
 
the hundred A*d thirty Pjalme. Verfc j.tf. 371 
 
 diftruft , and diffidence, yet there is not one among twenty who 
 will kecpe himfelfe from fecret murmuring and grudging be- 
 fore God, and who can awaite patiently the day of Cods deli- 
 veries that king iMjrhy fbould I attend on the Lord any longer* * King. 6j 3, 
 
 But we fhould not precipitate and haflen, he that hopeth wiH not "^h Ln not 
 be to haflie ,but waiting patiently onGods time,attend hisleafure ma k c ^^ l 
 willingly, for his time is our beft time. ifa. 28.16. 
 
 £ And l have trnfiedtn his word.'] He fetteth downe the ground 
 ot his tnift, even the word of God,and Gods promife. And in- 
 decde wc deceive our felves by vaine hopes and dreames, if we 
 thinke G od will give that to us, which he never promifed, nei- Faith and hope 
 ther we beleeved : faith and hope doe not leane on imaginati- depend on 
 ons,but upon the fure tiuth of Gods word.l herefore faith hee, Gods word - 
 
 Remember thy word to thy [ervant in which thongaveft me hope. pfal.i 19.49. 
 
 Bellarmine citcth this fame place of Scripture, which maketh ihofewho 
 much againft hinifelfe, who biddeth men belecve thole un- leane to 
 written verities, and decrees of counfells, as if they were the ? " v £P^| 
 written word of God, and whereon doth all papifticall fcrvice w l c r( | ° e ft on 
 relie,but upon the traditions of men ? and who reliethon thofe, fandie foun- 
 their hopes are in vaine, and themfelves ( like unto thofe that dations. 
 leane to dreames and viiions, or to oracles of divils,) fhail be il- 
 luded, faecaufe they reft upon falfe grounds. So if you would be 
 afilired of eternall life, take a fure hold of the holy Scriptures, 
 a fure rocke to leane unto in trouble and adverfity. Whatfoever 
 (faith Tattl) is writte» 3 is written for our inftruttion, that by pati- Rom l 
 ence and comfort of the Scrips ures we might have hope. r [hc Apoftle 
 
 fetteth forth the ,vor : >as the only ground of his faith and hope, 
 and affirmeth that orr faith is in vaine, unlelTe it forme us to 
 true patience and attendance upon his promife and goodwill 
 towards us. 
 
 Herein of all heretiqu^s the papifts are moft to bee blamed, Againft the 
 who denie the ufe of the Scriptures to Chnftians, thinking that P a P» ih yvith - 
 thereby their knavery in abufing the people would beediicove- 5^^° 
 red and made manifeft to the eyes of the world. He that doth e- f r omlaypco- 
 vi/l, hateth the Ught .How can the people fee when the candle is pic. 
 put under a bulhell > But now feeing the light, not of a candle, l°hn 3-5^ 
 but ot the Sunne fhineth, 1 would wifti you all, (not as hooded c . . . 
 hawkes whofc eyes arc doled, and are led they doe not know SimU - 
 whcther)not to be led b 1 ind folded to heil ,but in time defire that 
 your eyes may be opened, that you may fee the word , and by 
 
 li it 
 
272 i^tnExfoJitionup** Verfe 5,6. 
 
 it try who fpeaketh truth > .who teachcth erroneous do&rine. 
 
 Iohn 5 3$. Search the Scriptures, for in them ye wittfinde eternall life, 
 
 \_Mj foule reuteth on the Lord.JThis is the fourth time that he 
 flieweth that his foule, that is his inward affections waited on 
 the Lord, and this is the fixt time, that hee maketh mention of 
 the Lord, implying ( one God, and one faith, one hope ) that 
 God was the only ground ot his hope , that hee could not goe 
 from him, and to declare the fervencie of his attendance hee 
 compared! it to the expectation and looking of the morning 
 watch for thebreake of day, yea that his did exceede theirs. 
 Bciturmlnes This verfe is falfely perverted and translated by BeUarmine , 
 opinion con* who faith, that the Latine vulgar tranflation, Videtur partinu 
 
 cerningthis muti/a,partim'redundans,cumnon habeat bis A cuftodt* matutina 
 v*rfe,confutedi Mt lj a y e t hebraica Veritas, & habeat ufyue ad noUem, quod non ha- 
 bet Veritas hebraica. And therefore willing to reconcile them, 
 he faith, that both night and day they fhould awaite upon God. 
 But feeing he granteth there is no word of the night in the He- 
 brew verity, why would he goe from the light ot the Scripmres 
 to his corrupt tranflation, citing Saint lerom, who maketh 
 twice mention of the morning, not once of the night. But hee 
 perverteth Scriptures as his manner is, andinconfefllng that 
 our tranflation is according to the Hebrew verity, he grauntetti 
 that his tranflation is after a Latine lie, which indeede is both, 
 defective, and redundant,leaving out that which fhould bee in 
 the morning twife, and putting in night, which fliould not bee 
 there. But no marvell, fo is all their doctrine, bringing in dark- 
 neffe of ignorance , and putting away the light of the morning 
 the Lord Iefus Chrift.. 
 
 Reade Ghryf ^JMore then the morning watch, tratcheth for the morning,'] The 
 
 night" divided n ^ iX - was divided * n roure watches, every watch had three 
 mro foure houres, the laft watchbecaufe neareft the day, and light of the 
 watches. Sunne, ismoft comfortable, and therefore moft defired. 
 
 Out of this verfe I obferve thefefoure things. Firft, that this 
 
 world is a night. Secondly, that Chriftians are watchmen. 
 
 Thirdly, that their comfort and light muft come from above, 
 
 from Chrift that Sonne of righ teoufneffe . Fourthly , that the 
 
 light commcth not till the fourth watch. 
 
 ~,» j j . I . This world is a night. 
 
 a ni°ht,8c its The morning prefuppofeth the night , and this world moft 
 darkened re- properly is compared to a long winters night which is very un- 
 
 comfo*- 
 
the hundred and thirty P s a l m e • Verfe $.6] 27 $ 
 
 comfortable. The light is comfortable both to thofe that are prefems Hell, 
 in health and ficknelTe, when men lie in darkeneffe they are dif- as th « fcgk 
 couraged,and their griefc is augmented and increafed,but when H^vcn?* 
 they fee the day breaking, they take heart. The darkeneffe re- 
 prcfenteth hel, wherein there is utter darkeneffe &: no light,nei- 
 ther materiallnor fpirituall ; there (hall bee a fire burning, but 
 neither giving heate nor light, and the light rcprefenteth hea- 
 ven, where there fhall be no darkeneffe, For the Lamb e (ball bee Rjey.ix.ij. 
 thelivht of the houfe. 
 
 The night alfo is cold, wanting the Sunne which warmeth As the night is 
 the earth , and both man and beait : fo is the world a fhadow coIcf > fois th» 
 of death, a darke dungeon, a portratureofhell, no comfort to fortlcfll% m '" 
 be had in it, but difpleafure and matter of mourning.The grea- ignorant a 
 teft night in this world is the ignorance ot God, of which the moft obfem-c 
 
 Apoftle fpeaketh : The night is pajfed and the day is come. This m V u - 
 
 darkeneffe overfpreadeth the whole face of the earth,till it plea- ^ c £ m - 1 * - 1 *• 
 feth God who brought light out of darkneffe the fir ft day , to il- en * x * * ' 
 luminate our darkned minds by the knowledge of his truth ; of Eph.j.j. 
 which alfo the Apoftle fpeaketh, yee are no more darkeneffe, but 
 lifht in the Lord. Spiritual I 
 
 fpirituall darkeneffe which carieth to eternall darkeneffe, i s i"Suf 
 more fearefull then corporall darkeneffe. Forafmuch as prifo- moft to bee 
 ners lying in darkeneffe, would moft gladly fee the light. But feared. 
 thefe who are lying in ignorance of God, defire never to fee the 
 light of heaven; they thinke ignorance the mother of devo- 
 tion, they take pleafurein it, they hate knowledge, they will 
 not be informed. I pray God open all your eyes, that wee may 
 fee the light of God in Icfus Chnft, that wee doe no more take 
 delight in ignorance, defpifing the light offered unto us for the 
 falvationqlourfoules. Letusnotfufferour fclves to be decei- 
 ved by Iefuiticallfophiftications. For elfe when wee fhall bee 
 prefented before that terrible tribunall of God wee would wi(h Mat * 2 *-4- 
 we had beene of the number of the wife virgines, and had pre- 
 pared oile for our lampes, and might have had the light of the 
 knowledge of God fhining in our foules ; which (alacke) fome 
 of us both contemne , and feekc to have it quenched in 
 others. 
 
 2. Chriftians are watchmen. 
 David compareth himfelfe to a watchman, the office of a The A Ca 
 watchman is to take heed, lead the enemie come at unawares, watchmaV 
 
 I12 and 
 
an fhould 
 watch. 
 
 Mat. 16.41, 
 
 Ibi-i. 40. 
 Jonah l.f, 
 
 its**. 
 
 274 " An Exftfthn upn Verfe 5.6; 
 
 Every Chrifti- and to give warning to the citizens. Every particular Chriftian 
 ought to bee a watchman ; for he hath enemies both fpintuall 
 and corporall, continually affauking him, to deftroy boch his 
 fouleahd his body, for which caufe our Saviour often exhorted 
 his hearers to watch and pray, and by nature we fall a fleepe, as 
 the Apoftles did in the garden, and Ion* s in the fhip. Therefore 
 it is good we fhould be careful! to watch over our waies. The 
 watch lookes to the enemie without, but wee have more 
 neede to watch over our domeftique and inward enemies , 
 leaft they furprife us, even our lufts and concupifcences , 
 our pride, our avarice , our malice , all which are like to 
 overthrow our foule. Let us therefore watch, leaft wee 
 bee furprifed. 
 
 And as every GhtjfHan fhou 1 ] watch, fo much more fhould 
 pallors, who aie ca :J w : h len, whom God hath made 
 watchmen of Ifrael, th c when they Ice traitours and wolves 
 entering into th:- fold ok Go .1, t\zy may give warning, and 
 blow the trumpet, an J arlvertife. people of their danger. 
 Thofcthenwb • afee upon th*m the title of watchmen upon 
 the walks of l&Hf*lem> and watch diligently for their owne 
 benefit, one: y looking to themfelves ana not to the Church, 
 they are faife watchmen » and fhall bee deftroy ed with the 
 firft 
 
 Woe and woe againe to fuch as call themfelves watchmen, 
 who fmite the Bride, and pull her vaile from her, going and fol- 
 lowing alter her bridegroome , when in the meane time they 
 fhould watch for the welfare ofSion, if the watchman be falfe 
 he may betray the campe, or the houfe wherein he is *, and if he 
 Kmcn are be negligent and fleepy, the danger is great : fo if preachers bee 
 \ dange- f^ an J f ecure w hen the encmie is comming, the Church is in 
 
 Preachers are 
 Gods watch- 
 men. 
 Eie.$.i7* 
 
 FaHewatch- 
 
 int I be 
 
 As faife and 
 negligent 
 
 w?.t< 
 
 reus to 2 com- 
 
 mon we 
 
 Jakh great danger. Lord make thy miniftrie true to the Church, 
 
 foare falfe & that feeing the enemies entring into the Lords Ierufalem, they 
 
 fecure Preach- may in time give warning , left both they and the citie pe- 
 ers to the rifli. 
 
 £ mircn » 3 . Comfort and light mufi comtfronu above. 
 
 The watchman waiteth for the day,and he is very glad when 
 he feeth it breake, for then hee knoweth the Sunne is rifing up- 
 on tl^e earth, which will in lighten all the world. No comfort is 
 , to bee found on earth for a Chriftian foule in this darke night, 
 wee twit looke to the day dawnuig, when Chrift in that day 
 
2 2 l6. 
 
 the hundred and thirty P$alme. Verfe 5.6. 275 
 
 of his glorious appearing (hall come to deliver his Church from 
 allmiferies : which all Chriftians fhould earneftly attend, and Our light 
 fervently pray with the fpoufc, C ome Lor ^ le f HS . The watch- commetl1 
 man looketh about to fee the Sunne fpread out his beames, hee ^° m abovc 
 knoweth that light doth not come from below. Wee fhould ^Jote 
 turne our eyes trom the world, becaufc here is no comfort, ^ * 
 and looke unto Chriftlcfus fitting at the right hand of the Fa- A&s 7 .$6. 
 ther (with Saint Steven) from whom onely wee may expect a 
 comfortable deliverance out of all ourmiferies. 
 4. The Light commeth in the morning. 
 
 Before brcake of day is greateft darkeneffe, and then the Sun 
 anfeth, and by his beames expelleth the fame , the light com- 
 meth not till the morning. The Apoftles rowed all night, till Mat, 14 24, 
 they were become wearie, and out of all hope, and then drift 
 came in the fourth watch and relieved them , being then in a God will 
 moft defperate cafe. So the Lord although hee tarrieth to let comc * 
 us ieelc our owne weakenefTe, yet no doubt he will come : hee r 
 dealt thus with lacob, hee wreftled all night with him till the en * ' 
 breakeof Jay, and then bleffed him, David after hee was long zSam-i. 
 purfued and pcrfecutcd by Saul, yet at laft gat reft and eafe.Thc 
 Tcwes were neerelydeftroyed by their enemies, butGodraifed Iud S* 2,1 *- 
 up Saviours to defend them . Difpare not then and dif quiet not 
 your felves, be not difcouraged, howfoever ye fee the Church 
 which is as the Difciples boate toffed to and fro by the waves 
 of perfecuting tyrants, ioGke to heaven, for theday of herdc- Mat. 14*1 3.. 
 liveranceisathand; yea that everlafting deliverance , when 
 the Sunne of righteoufneffe fiiail anfc and ftiineon her forever; 
 She may have a night for a time, but her morning will be moft 
 gratious ; ftie may be in pames,as a woman in travell tor a time, 
 but her delivery will be moft comfortable, God albeit hee fee- 
 meth to come ferb y late, yet he commeth ftrii, in earneft : as 
 he did in preserving the Church in Queene Bfthers daies; By Efther 8 - 
 the contrary , the wicked may have a fliort morning in this ^ 
 world , but they cannot efcape an everlafting nii'ht in that ' ~' 
 bottomlefle pitt of darkenefte , out of which is no deli- 
 verance. 
 
 1x3 VlRSI 
 
 
a/ v 
 
 All mould 
 pray for the 
 peace of the 
 Church, 
 mi.izz.6 
 
 Num.13. 
 3**3344 
 
 Pfal.iii.i.a 
 
 Ier.17^ 
 
 Ev#ry Chrifti- 
 an mould love 
 the Church 
 more then 
 himfclfc. 
 
 An hxpojmon upon f Verfe 7. 
 
 t _ Verse V II. 
 
 Let Ifraelwaite on the Lord ? for with the Lord is mercy , and with 
 him is great redemption. 
 
 After the Prophet hath fpoken of himfclfc that hce awaited 
 upon the Lord,hc now exhorteth all the Church to do the 
 fame. He ever dcfireththeChurchto.be a partner with him in 
 any benefice which hce obtained from the Lord, as in the fifty 
 one Pialme, after he hath prayed for mercy to himfclfc hee in 
 the 1 8. verfe praycth unto the Lord for the Church, that hee 
 would he favourable to Sion. The like did CWofes, Daniel /#- 
 remie^thFy all prayed for her well-fare. 0*wWexhorceth others 
 to pray ; Pra 7f^ the peace oflerufalem. Such preachers are to be 
 highly rejected who night and day powre out their praiers for 
 the peace and well- fare of Sion, who depend on God, and f tirre 
 up others to put their truft and hope in God. This did Iofua and 
 Caleb after they had viewed the land, give heart and courage to 
 the people oiJfrael to got forward to C* n ***i whereas the o- 
 ther ten fpies difcouraged them, faying their walles reached to 
 heaven, and the people were as the fonnes ofAnal^ 
 
 WhenD*w^defireth the whole Church to put her hope in 
 God, he recalleth her from all other vaine hopes,or putting her 
 truft in any other .This ftiould make thofef who profeffe them- 
 felves to bee Chriftians ) to blufti and bee afhamed to put their 
 truft in any other but God ./ 'looked (faith David) unto the moun- 
 tains, from whence mine helpe fh all come \ mine helpe commeth from 
 the Lord y who made the heaven and the earth. When Ifrael looked 
 
 to have helpe,fortifkauon,and refuge of man, then fhe was dif- 
 apointed and left comfortleffe in her greateft extremities. Cur- 
 fed be he who maketh thearme of fie [b and blood his confidence. 
 [ For with the Lord is mercie,^ That which hee fo patiently 
 
 attended upon was mercie;and that which hee defireth the 
 Church to wake for, is mercie. Hee relateth to the Church the 
 goodneffe of that which he had tafted himfelfe,that which was 
 needful! to him, was needfull to the whole body of the Church, 
 and therefore as he wiftied mercy to himfelfe, hee wifhed mer- 
 cy to the whole Church militant, which teacheth every Chrifti. 
 an, to love the Church as well as himfelfe, yea more ; and as he 
 would have health and well-fare to himfelfe, fo to procure the 
 Cimeior the Church. , 
 
 C Ami 
 
the hundred And thirty Psaime. Verfe 7 • 277 
 
 *And with him is great redemption, ] Hcc pointcth out this 
 
 mercie, Firft. By the wonderfulleffe£t thereof, redemption % Se- 
 condly. By the qualitie thereof,^*/ redemption. 
 
 Redemption is the freeing of that which is in thraldome,by gi- what redemp- 
 ving of a price, as the redemption of land prefuppofeth that it tion is, 
 was ingaged for fummes of money given to the owner , and 
 thus folde upon reverf ion : or warriours that are taken in battell 
 and ranfomed at a price, Oh that we would confide* the thral- 
 dome we arc in, and how we ftand in Gods debt \ the f reedomc 
 which wee get, and the meancs whereby wee obtainethe fame. 
 God gave us his goldcnlaw, and wee have nothing whereby to 
 pay hiir^ but the droffe of our merits, where- with we will never 
 bee able to pay him that fumme wherein wee are obleiged, and 
 thus we lie inthraldome. 
 
 But herein is our comfort, that we are not abfolutely fold,but Man may be 
 God hath refer ved us for a reverfion,that we may be redeemed, redeemed. 
 
 But what is the meanes whereby we are redeemed > Either it 
 mull be by ftrong hand, as Abraham freed Lot ;or by thegrati- Gen.14,16. 
 ous favour of thofe,whofe captives we are^ as a Matter through 
 love which hee beareth to his fervant may fet him free , or by 
 paying a ranfome. The parties were God and the Divell, Gods 
 juftice muft be fatisfied, Satan mud be vanquifhed, or elfe there 
 is no redemption for us. This Chrift Iefus the Son of God be- 
 ing that bleffed feede of the Woman, and pitying us, became a 
 redeemer for us •, by his valour and ftrength he vanquished that 
 old ferpent the Divill, and made us free from him : and by his 
 death, hee faiisfied the wrath of God, and payed a ranfome for 
 us, even his pretious blood. 
 
 This redemption then is neither by gold nor filver , but by Mans redemp- 
 Chrifts blood . AH the world was not able to have redeemed ; tion is by the 
 his blood only was a perfect fatisfaction to the Father. Lands klood °£ 
 morgaged became free at the Iubilie •, and when wee arc made ckn ^ 
 free from our finne, wee may account that the moft joy full Iu- 
 bilie that we ever faw. 
 
 £ great redemption, J ft is called great, in l'Cgardc of the great Wherein the 
 
 majeftie that redeemed us,Godetetnall. Secondly,the greatnes redemption of 
 of the price,his blood. Thirdly, the number of thofe who are re- man is great, 
 deemed, all beicevers. Fourthly , the ftrong man out of whofe 
 pnfon we are freed, Satan. Fiftly, the graces which he powrcth 
 on his Church, innumerable ana unfpeakeablc. 
 
 Verse 
 
A 
 
 27s <*n bxfoptton upon Verle s. 
 
 Versb VIII. 
 
 esfnd he /ball redeeme Ifraelfrem all his iniquities. 
 
 Comfortable promife , with which hee concludeth this 
 Pfalme, aflunng the Church , that God will redeeme her. 
 Sin the grea. And wherefrom, even from her finnes, all her finnes, which is 
 from v> hKh thc £ reatcft danger ever the Church fell into,and the mother of 
 the church a *' ot ^ er evills. For what could the divell, hell , or wicked men 
 i» delivered. doe to us, without finnc \ Nothing. 
 
 Oncly Gods [(/w/JEvery one is not delivered, but only the Ifrael of God, 
 Jfrael mall be thofc who are true Ifraelites^s was (aid of Nathanae/, m whom 
 delivered. is no guile j and the Apoftles,Ifraelits, not in the Utter but Spirit, 
 Iohn 1. 47* \From all his imqnitie s JWhatfoever they be, whether againft 
 Rom. 2,2^ q q ^ our neighbour ,or our felves,they flialbe forgiven and par- 
 doned. The joyfull Iubilie is now come , which to the Ifralites 
 was the 5 o .y eare ,and now to the true Ifraelits it is proclamed e- 
 very houre. In that Iubilie ( ashathbinfaid) the lands which 
 were ingaged became free, and returned to the owners ; but we 
 our felves who were captives to the divell.are made free,and re- 
 turne to God by redemption of Chrifts blood .' yea all our debts 
 lfa.1.18. and iniquities are pardoned, though our finnes were as crimfon, 
 they fhall bee made as white as fnow : though they were red as 
 fcarlet, they ftialbe as woole, though they were as many as the 
 fand of the fea, and as heavy as leade, we are freed of all by that 
 blood, and if of all, what neede we feeke any other remedy, but 
 that alone? We neede not with the Turkes to run to Mahomet, 
 or with thePapiftsto Saints and images. God through lefus 
 Chrift hath taken them ail away. He who made all, cureth all. 
 It is his honour, he will not give his giory to another Our Sun 
 illuminateth all the world,our Chrift the'Sonne ot righteoufnes 
 ihineth to all the world, but none are partakers of his light, but 
 Exod 10.234 true Ifraelkes,which dwell in the land of Gofhen.The Lord 
 
 grant that we may be fuch.that being illuminated by the 
 
 light of Chrift here, we may be conveied thereby 
 
 through the dangerous wilderncfle of this 
 
 world,to the kingdomeol heaven, 
 
 where we (hail be with him 
 
 world without end, 
 
 A M fi No 
 
37* 
 
 GODLY AND FRVIT- 
 
 FVLL EXPOSITION 
 
 ONTIIE CXLIII. Psalme, 
 
 the feventh of the Penitential/, 
 
 T the making of this Pfalme (as it plainely ap- 
 peareth) 'David was caftintofomedefperate 
 danger; whether by Saul when he was forced i Sam 24 4 « 
 to flee into the cave, as in the former Pfalme ; 
 or by Abfolom his fonnc, or by any other, it is 
 uncertaine.Howfoever in this he complaincth 
 grievoufly to God of the malice of his enemies The fubftance 
 and defireth God to heate his prayers, he acknowledged that of this Pfalme 
 he fuffereth thofc things by Gods juft judgemcnt,moft humbly 
 craving mercy for his Tinncs • defiring not onely co be reftored, 
 but alfo to be governed by Gods fpirit,that he may dedicate and 
 confecrate the reft of his life to Gods fcrvice. The parrs of 
 
 This worthic Pfalme then containeth thefe three things. thc Pfrlme. 
 Firft, a confeflion of finncs. Secondly, a lamentation for his 
 injury. Thirdly, a fupplication for temporall deliverance and 
 fpintuall graces. 
 
 Verse I. 
 
 Heare my prayer y O Lord, and hearken unto my fupplication ; an- 
 fwer me in thy truth, and in thy righteoufneffe. 
 
 Thofe pray in 
 Bare my prayer O Lord : ] He craveth attention in the firft vaine who are 
 
 H 
 
 place,and prepareth/Gods eare,for it is in vaine to pray,un- "5* afll,red 
 lefTe wee bee furc God will heare us and anfwer us, for h/e that ^ a 3 c rc ^|° e a m wi11 
 commeth to god, mufi firft beleeve that Cjod is , and that hee will re- HcTtf 1?' 
 
 K k ward 
 
I 
 
 280 *>** Exf option uf$* Vcrfc 1 . 
 
 »^ * &*/* wha ftrve him, for other wife wee pray without fakh, 
 and our prayer is finne. Thus he doth indivcrfe PCalmes as 
 in the 5 Pfalme, the 54 Pfalme, and the 1 02 Pfalme. 
 
 By this we learne, that the Saints ihould begin their prayers 
 witk a requeft to be heard : So long doth the Lord feeme unto 
 men to hold backe his eares and eyes, that hee heareth not their 
 futes, and fecth not their tribulations, as hee delayeth to grant 
 their defires j and therefore they crave their audience and at- 
 tention. 
 
 Hee doth here three times repeate his earned defire to bee 
 
 heard, as in the fift Pfalme foure times he doubleth and ingemi- 
 
 natcth this fame fuite to bee heard.* There hee defireth God to 
 
 heare his words, underftand his meditation, hearken unto the 
 
 voice of his cry ,and heare his voice in the morning •, the like he 
 
 doth here, thereby declaring the vchemency of his affe£tion, if 
 
 any be defirous to have their fuites graunted,they goe not ilow- 
 
 ly about their bufineffe , they doe not ufe cold rite words , as 
 
 though they were fpeaking for a thing they did not care for ; 
 
 * but they cry as beggers at a noblemans gate, who are fo impor- 
 
 Simil. runate in crying, that men are alhamed to deny them. As the 
 
 importunitie of the widdow moved the falfe judge. How 
 
 Luke 18.?, much more willour heavenly Father, bee loath to refufeus if 
 
 God denier h we fha!! Importune him : yea there is no caufe why hee difdai- 
 
 our rcquefts net h om fuites, but by reafon wee neither confidently nor ear- 
 
 becaufe wc doe ne fft y defire them ; nothing would bee denied thee, if thoir 
 
 iTaadTarm t\ wouldeft begge as thou ihouldeft doe. The Spirit would requeft 
 
 ochre them. * ¥ for thee with fighes that cannot beeexprefled : and hee that 
 
 Horn. 8. 26,27. fearcheth the heart, knoweth what is the meaning of the fpirit. 
 
 Is it pofllble that a mother can heare the mourning of her 
 
 childe without moving and ycelding •, yea though the mother 
 
 Efa. 49. 1 ?. could forget the child, yet God cannot forget us. Then fpeake 
 
 and he will heare $ be thou not dumbe,and he will not be deafe; 
 
 cry, knocke, aske, feeke, bee inftant in thy petitions, for the 
 
 Lord is ready to heare all thofe who feeke him truely,inftantly , 
 
 God rejefteth and conftantly : Never man fought to be heard, whom God 
 
 £one who de- fafa re j e £ted and refufed. 
 
 fere to be heard j n thls ^^ he defireth Iehovah his God, to heare, hearken* 
 and anfwere. Secondly, the fubjeel: of his fpeech,and the thing 
 which he defireth to be heard in, is his prayer and fupplication a 
 Thirdly, the manner how he defireth his prayer to be heard, in 
 thjtrnth andrighte9»f*cf[e^ When 
 
the hundred forty thtrd P $ a i m e] Verfe u zii 
 
 When hec doublcth his rcqucft of hearing, hec would have 
 God hearing him with both his cares, that is mod attentively 
 and readily; fo inftant is a troubled mindc , hec deiireththc 
 prayer he puttcth up might be rcmembrcd, as was faid by the 
 Angcll to the Centurion * Thy prayers and almefdeeds arc eomt Ads 10.4. 
 up before Cod. 
 
 This frequent dclirc to be heard commeth not from dilfldence j^e more wee 
 and diikuft but from confidence, for the more wee truft to be hope to bee 
 heard,the more we defire to be heard. And this neglect ot pray- heard, the 
 er, that we fcldomc or never petition,proceedeth trom infideli- mo , re * c f fuc 
 tic,becaufc we beleeve not that God wil grant,if we fuc.There- to c car J * 
 fore knocke often , beg carneftly, wrcftle by prayer with the 
 Lord,importune him alwaics untill he grant tHy juit and lawful 
 petitions 3 and out of doubt things lawfullin themfelves (that is, 
 what he hath commanded ) denied earneftly with dependancc 
 on Gods pleafure, fhall be granted unto thee. 
 
 [My prayer and fkpplication. 2 Prayer is the life of religion,and T*ottri»e. 
 he that cannot pray , can have no companic with God, David He that can- 
 who was a man after Gods owne heart, was evermore given to ? ot P ra y can f 
 prayer, morning, evening, and noone •, yea in the midft of the *** whh° m " 
 night heearofe and prayed unto God; hee prevented the mor- God. 
 ning watches,&: the brcake of day ,fo that he fpent all his life \r\ "David fpene 
 prayer,God be merciful to us whocannot finde in our heart as it a ** his 1& in 
 were not to fpend any time in prayer. We fpend many moneths P ra y er * 
 yaincly, ldlely, and finfully, without wcannefTe, and the time is 
 ftiort which we beftow upon prayer, and yet wee thinke it too 
 long, we flcepe in the night, and awake: but alas, what time Againftthc 
 rhereof doe wee fpend on Gods fervice ? when anfeth any of j^J?5^t 
 us, to feeke God in the night? when thinke we upon him in jnthefcou/ 1 
 thenight f eafon?many cogitations come in our mind,but how times. 
 feldome thinke we on God > and in the day, we beginne in the 
 morning to feeke the world or our flcfhly lufts,but who feekcth 
 the Lord early ? the reft of the day wee eonfume in paftime, as 
 though the lunnc were ordained for none other ufe, but to 
 let us fee to goe to hell. Pray then unto the Lord, that he may 
 give unto you the fpirit of prayer, for as Saint lames faith very iam, 4 . *. 
 
 well, Te lacke^ because you aske not. 
 
 [jinfwer me in thy truth and in thy right eonfntffe^ He buildetll 
 his prayer upon two grounds, Gods truth in his promifes, and 
 his righteoulheflb, that he being a juft judge of the world, will 
 
 Kk 2 never 
 
2*2 An Exfofitl$n ufon Verfc 2. 
 
 never forfake the rigteous, in his fonne Iefus Chrift , who is 
 
 made our righteoumeffe. 
 Gcd (lands to his word, and as he is truth, fo his word is yea 
 iCor.i.io. andante*; neither can hee, neither will he chang or alter the 
 Pfal.i 16 17 f^ me J hath he fpoken, k muft be performed. AH men are tiers ; 
 
 they falfifie their promifes, there is no truth in this generation, 
 All forts of but God is tme.For a Prince to fwcare, per verbum principis, in 
 men are ch ang- t j ie . vvorc j f a prince is much but it is poflible ( as is often ka\e) 
 who is truth £°*dK m to alter and change, as all forts of men are found to 
 it frlfe caunot fy anc ^ gaine fay, but who ever heard that God promifed (be- 
 altar, ing as I have fain veritie it felfe) and violated one word of his 
 
 promife, fince the foundation of the world, neither ever fhall : 
 
 we have a good God both jufl: and true; and Iwifhthatwee 
 
 would imitate thofe vermes of our God, For truth is exiled, 
 
 and righteoufnefle is departed from the earth. 
 
 Verse II. 
 ( And enter not into judgement with thy fervant : for in thy fight y 
 [hall none that liveth bejufiified.) 
 
 'His verfe containeth a deprecation of Gods judgement, 
 that he would not enter in a ftraight marking of his finne. 
 He might have pleaded his innocencie before men, but when 
 he commcth to that terrible tribunall of Gods juftice, hec fub- 
 mitteth himfelfe, craving pardon for his trefpaffe, and this ge- 
 nerall rule fhould be obferved, if we defire God to be favorable 
 Begtorremif- to us, that we begge the remidion of our fmnes. Fov it David 
 fion of finne. could not pleade his innocency , what can any of us doe, who 
 lob 1 5 1 e 4 drinke in iniquitie as water , who are altogether uncleane and 
 . filthie > let us therefore confeffe our wickednciFe and make . 
 fupplication to our judge, and lay our hands on our mouthes," 
 being unable to pleade our caufe againfl: the Lord. 
 
 That ye may the better underftand this verfc, obferve. Firft, 
 that there is a judgement into which men muft enter,or elfe be 
 abfolved from the 1 judicatorie. Secondly, by what name hee 
 ftilcth himfelfe, thy fervant. Thirdly » the argument, Becaufc 
 
 no living [hall be jufiified in thy fight. Of thofc in Older. . 
 I . There is a judge and a judgement. 
 
 Men runne forward in finne lacivioufly and without care, but 
 they remember not there is a judgement, wherein they fliall bee 
 
 called. 
 
 T! 
 
the hundred forty third Psalme, Vcrfc 2. 28 3 
 
 called to an aceompt, Rejoyce (faith Solomon) O young man in the j 
 <&(*>/ of thy youth, but be fare thou [halt be brought to judgement. If 
 
 the fcrvant remembred his accompts , would hec mifpend his 
 Matters fubftance } but the Devill hath blinded mens eyes, and 
 made them lb forgetful!, that they thmke not on their recko- 
 ning. But the judgment is more then the reckoning. Albeit 
 men for debt may lawfully bee put in pnfon , and their goods q ^ s ; u j oc . 
 confifcate, yet no law will "take a rmns life for debt : but the memmoi? fe, 
 fpintuall tribunal! is more terrible : for if God enter once in vcre then mans 
 judgement with any man, he will kill both body and foule. 
 
 There is three judgcrnent fcates which God hath made up God hath 
 for man : one which hec hath fet up in his confciencc, accufing tiir <* Hge- 
 him, condemning him,and pniirfhing him : the fecond is at the ment reatcs - 
 houreof his dcath,then God puttcth him to triall.The third 3£ 
 laft tribunall is after death , wherein all fhall appcarc to render an 
 account of their actions : the bookes of their owne confcicncc 
 fhal opened and none (hal cfcape that judicatorie,neither kings, 
 nor preachers, nor people, all muft appeare and render an ac- 
 count of their thoughts , of their words, of their actions. 
 
 That judgement is peremptorie, no excufe, no fubferfuges or 
 delayes •, but away they muft goe crying, let the mountaines co- 
 verns from the face of that judge. Let all then (yea the prin- ' f € ' 
 ces Sc nobles of this world perfwadc themfelves, that although c 2 *' 30fc 
 no humane law could take hold on them but that they might ^ 
 
 doe wharioever pleafeth themfelves ) God hath a throne and 
 ajufticecourt, before which they muft needs appeare, and re- 
 ceive the definitive fentence, whereof oftentimes in this world 
 they have a feeling, l^jbuchadne^er may bee a proof e for this, 
 whomGodforfevenyearesmadeabeaft. So Herod, Antiochus, D an 4.2^ 
 and infinite others. 
 
 2. With thy fervant. 
 
 He was a Lord,and a King of a little world, and yet he calleth 
 himfelf (jods fervant, not as the Pope who ftilcth himfelfe fer- 
 vusfervorum Dei, fervant of the fervants of God, when as he 
 carrieth himfelfe as a Lord over Lords , both Ecdeiiafticall and 
 civill.But he indeede in the humilitie of his heart confefleth God Pr,n 5 e . s as . 
 to be his only liege Lord, upon whom he depended, of whom I^vcGoda/ ° 
 he holdeth his crowne^So princes may think that their fub jefts t hJr fubjetfs 
 are no more bound to them,then they are to God,and that they toobey thenw 
 are as inferioiir,& more to God,then their fubje&s axe to them : 
 
 Kk 3 which 
 
i Sam.15 z2* 
 1 King. 1 a. 24, 
 Pfal 1.10 
 
 284 An Expofttton upon Verfe 3 . 
 
 Vfi, which fhoald moovc Princes to humble themfelves under the 
 mighty hand of God. Interiour fubjecls may at certaine termes 
 put their fcrvants from them, and take o thers in their place, for 
 Service is no heritage:and if they, much mor c Princes, who may 
 put their fcrvants away, whether oh culpanu or placitunu, none 
 ought to inquire. So God the fupreame Majeftie hath an abso- 
 lute and unlimited liber tie over all ; as well rich as poorc : he can 
 difplace kings,and give their kingdomes and crowncs to others, 
 if they difpleafe him. He can rent the kingdome from Saul and 
 give it to T>avid ; from Rehoboam and give it to leroboamjt they 
 breakehis commandements. Tie wife therefor* kings >fervc the 
 Lord in fear e. 
 
 [_For no man living fialbejuftified in thy fight. ~] The like he hath 
 in the 1 30 . PiaIme.fr/70 canftandbefore thee>So that not only he 
 refufcthanyclaimeofmeixybyhimfelfe, but includeth all li- 
 ving under fin, Co that none is exempted,for all are finners, and 
 are deftitute or grace , that God may fhew mercy to all : and all 
 his creatures may beg from himfelf e alone that which is not in 
 any of them. Away away with merits, away with our worthy - 
 nelTe ; feekeit where it is to be found, even in Chrift. 
 
 Where he faith, they cannot be jufrified, there he clecrelie a- 
 voucheth the Do&rine of Saint Taut, that juftification cometh 
 by faith and not by workes : directly againft the Papiiticall he- 
 rcilc, which teacheth men to feeke a part of it at leaftin others, 
 and themfelves; whereas here all men are excluded from righte- 
 oufneile, but that which they mud finde in God. 
 
 Verse III. 
 
 For the enemie hath perfecuted my foule : hee hath [mitten my life 
 dorvne to the earth ; he hath laide me in the darkenejfe 3 asthej that 
 have bin dead long agoe, 
 
 THis is a complaint of his enemies extreame malice againft 
 him, by a threefold exaggeration thereof ,their perfecuting 
 of his foule, their throwing downe of his life to the earth, ana 
 their laying him into darknefle as a dead man.Their malke was 
 £0 vehement againft him, that nothing could content them^ut 
 his utter mine both in body /oule and name. 
 
 This reprefenteth cleerely unto us the malice of the enemies 
 of the Church, which is fo extreame, that nothing can fatisfie 
 
 fcnemics. ' them, 
 
 All are finners 
 that all may at 
 God beg the 
 rerniflion of 
 finne. 
 
 Rom, j. 24 
 Againft juftU 
 ficarion by 
 workes. 
 
 Note the ma- 
 jeure of the . - 
 Church h«c 
 
the hundred forty third Psaime; Verle 4, 28 j 
 
 them, unlefle chey bath thcmfclvcs in the blood of the poore 
 members thereof. A Lyon is more mcrcifull to his prey, then a 
 tyrant is to a Chnftian •, there is not the fmallcft favour to bee 
 
 looked for at his handes. The mercies of the wicked are cruelly 
 
 cleere example hereof wee have in the Papifts, but fpecially in Pro.t 7 «i<» 
 thofe biood-thirftie Wolves the Iefuites, who will bragge of a 
 fingulantie in purine, and yet will ftiiTe up Princes and all other 
 favourers or their Seft to rootc out ChrifHans who prolcffe the 
 name of Iefus according to his word,thofe they goe about day- 
 ]y to malTacre without refpect of any ; witneffe that divdifh and 
 hellifh Pouderplot : What a bloodie execution was intended a- 
 gain! I our gratious Soveraignc, and his hopeiull Children ? 
 
 Thofe maftive dogs are not fierce againft the Turkes and Pa- 
 nims 3 but againft the Ifrael of God. Yea,as Lyons, Wolves,and 
 Foxes, take more plcafure in the blood of the lambes,then in a- 
 ny other beaft, which they will fpare & pafle by,except they be 
 in great hunger •, fo thofe mutt defire Chnftian bloody thinke 
 they do God good fervice in killing us. And this ftiould be a mat- 
 ter of great comfort to the Church of God, feeing perfection is 
 amarke of the true Church, and Chrift account eth men bleffed 
 when they are perfecuted and evill fpoken oi for his fake ; For f° Mat.?. 1 0, 1 2. 
 
 (faith he) did their Fathers to the Prophets that were before you. 
 
 Let us therefore be patient and fuffercalamities,through hope 
 of eternall glory, which we (hall inherit when thefe ihort tribu- 
 lations (hall expire. 
 
 Moreover, fee hew farre the Lord permitteth the wicked to 
 prevaile over his children, that he will fuffer them to treade up- The more the 
 on their bellies, as though they were dead, and no hope of life Church be 
 kit them, that his honour may be the more magnified, who out f^"hc H<Icr - 
 of their dead afhes can reftore them ; as he did ^*s>*W who was ternGofo* 
 as a dead man. and forgotten, yet God raifed him up,&: ere&ed honourin her 
 his throne above his enemies .O Lord deliver thy Church from deliverance. 
 her troubles and per fecution. Pfal . 3 1, 1 * 
 
 Verse 1 1 1 1. 
 
 And myfpirit was inferflexitie in me y andmine heart within me was 
 
 amafed, . ■ 
 
 HE fpake before of his externall calamities j now he confef- 
 feththe infirmkie of his minde, that hee was wonderfully 
 
 call: 
 
2 86 d» Expojition upon Vcrfe 5. 
 
 caft downe in heart, and troubled in his foulc; fo -that life 
 lob 7.11. ftrcngth was almoft gone, (not like the ftrength of a whale fifh, 
 or of a rockc) but being ready to drowne with forrow, hee was 
 fuftaincd by faith and Gods Spirit, he fwimmed under thefe e- 
 vils. Our Saviour hirnfelfe confeffed of hirnfelfe, my joule h 
 Mat 16 jB. troubled to the death : Godknoweth our moulde, wee are not 
 ftockes without paflions or perturbations we are not like lepers, 
 hTtttei ^ whofcfleflii&fcnfldfc; but we arc feniible of evils, that wee 
 ownepateom, may runtoGod for helpe and comfort. Had not lob his owne 
 lob 427. perturbations and grief es, which made him utter hard fpeeches, 
 for which God rebuked him, and he afterwards repented ; yet 
 SimU, God affirmed that he fpake better of him then all his friends did. 
 
 Can a fljippe faile along with fuch aconftant and direct courfe 
 in ftoimic weather, as it were calme and before the wind > it is 
 enough that it dire&eth the courfe ever towards the port,albeit 
 it be forced to caft boord twenty times. So God careth not al- 
 beit we be troubled in our courfe to heaven . Let us ever aime at 
 the port of eternal glory,ho wfoever we be difquieted with con- 
 trary winds and tempefts, God will paffe by all thofe cur frail- 
 ties, and imperfections, and will at laft deliver us from them all; 
 if in the midft of thofe our extremities our heart fet it felfe to- 
 ward heaven. 
 
 This Prophet in the 77 Pfalm ejfindeth hirnfelfe fo farre caft 
 downc , that his foule refufed comfort ; and in this vcrie hee 
 thinketh hirnfelfe fo aftonied,that his fenfes were become ftupi- 
 fied and benumed through the great paincs which he fuftained. 
 
 Verse V. 
 
 Tetde J remember the time pa/l ; I meditate in all thy worses, yea y 
 
 I doe meditate on all thy worked, yea I doc meditate in the worlds 
 
 of thine hands, 
 
 6. 1 flretch forth mine hands unto thee : my foule deftreth after thee 
 
 as the thirftte land, Selah, 
 
 N the two former verfes were expreffed his double tentations, 
 bodilicand fpirituall ; in thefe two are double comforts, fo, 
 as the crofTes of Gods children doe incrcafe, their confolations 
 1? the Q vl Uf " alfo f° doc d*y by day, for God is faithlull, who will not fuffer 
 enwafefo doc l] s to ^ tempted above that which we have ability to beare,but 
 her comforts, with the tentation will give us a comfort to his glory. One of 
 1 Coi.iuij. the grcattli comiorts which Christians can have in their cx- 
 
 ■ trcmc 
 
 1 
 
the hundred forty third P $ a l m h, Verfe 7. 3 $7 
 
 trcrae mi (erics, is the ancient mercies of God beftowed either Experience of 
 onthemfelvcs in particular, or on the Church in gencrall. This [JJS^* 
 moved David to undertake the monomachie again ft CjohahThe ^for^n 
 Lord ( faith he ) who delivered me from the paw of the Lyon , and time f txtrc- 
 fromthepawofthc r Beare> wtH deliver me alfo from this uncir cum- rnity. 
 cifed Philifiim. % ■ Sam - « 7 3* 
 
 Wee fhould recount the ancient mercies of God , that they Remem t, cr 
 may encourage us to feeke him in time to come, a Chriftian mercies p^ft 
 mans memorie fhould be a faithfull chronicle of antiquitie ; we if thou would 
 fhould remember what our fathers have told us, &c (hew that to k delivered in 
 our children, but especially the workes wee have found done by time tG come ' 
 God to our felves.God would hide nothing from Abraham \ be- Gen.iS. 1 7. 
 caufe he would fhew it to his children.The ibolc Sc idiot do not 
 ponder the workes of God , but the righteous doe lay them up 
 in their hearts, and fhew them to thofe who come after them. 
 So let us make a regilter and booke of remembrance of the an- 
 cicntnes of Gods goodnefle to his Church ; which will comfort 
 our foules in the prefentdayofforrow. Our memories may 
 cafily fhew to our children the ancient mercies of God , in the 
 firft beginning of our Church threefcore yecres agoc, and how 
 hee delivered her in her infancie from the fiirie of the French- 
 men, and againe in the 1 5 8 8 . yeare, from the great armado of 
 Spainej and divcrfe other blood ie interprifes of wicked men. 
 Let us therefore have a frefh memorie of Gods benefits , 
 which may furnifh us with comfort in our prcfent neceffities ; 
 letourowne particular benefits encourage us againfi ourowne 
 particular cvills and generall bleffings Sc deliverances which the 
 Church hath had , ftrengthen us againft thofe cvills which be- 
 fall her in our time. Let us recoiled our Spirits,and take vigour ' 
 in this our prcfent dif hrefTe, that we faint not. 
 
 From his remembrance there floweth a meditation twife re- ifGojsmer- 
 membrcd in this verfe, for a fandtified memorie of Gods good inowhearw 
 nes itirreth tip an holy meditation and revolution in the minde our tongues 
 about the fame, from whence rloweth thankefulneffe to God. will utter the 
 It we looke lightly to the mercies of God, we fpeake as light- raa *. 
 ly ; but when they are rooted in our hearts, then wee begin to 
 fpeake magnificallie and worthilic. 
 
 £ The worses of thine hands. ~\ Here he lettethus fee that thefc 
 works could have beene done by no humane power, but by the 
 immediate power of God. As thei£gypt& formers fpak of the 
 
 LI lice. 
 
288 KJlnExf option uf on Verfe 6. 
 
 God refer?eth fice,foraay we fay concerning the deli veranecsof the Church, 
 'I h Ai cl€e - Cttrcljthisisthc finder of q*d. Hec will otherwaies honour his 
 of his Church owne ^Wren, but h ee keepeth the honour in delivering the 
 PfcLii.$i. C ' Church to himfelfc. He will have it faid in the ages to come, 
 the Lord hath done this. As he by the workes of his hand made 
 the Church, fo by thofe fame faving hands hee hath redeemed 
 it from hell and damnation; and it is the workeof his owne 
 hands that fhall deliver her Irom temporall dangers. Therefore 
 Pfj 68 i . let God atife and deliver his Church, for fte is now in great ha- 
 zard ; but the Lords arme is ftrong enough, and in his appoin- 
 ted time can deliver her. 
 
 [ / ftretch forth mtne hands unto thee.~\ His fecond comfort ifc 
 
 prayer, which fpringeth from his earnefl: meditation. Here the 
 
 fruit of holy meditation, it ftirreth up- our hearts to ah earnefl: 
 
 Earrfcft* prtyer prayer. Such meditations of Godsgoodneffe and power are the 
 
 'raedi wtion & helpers and con£rmaoions of our faith, to ligh :en us of our 
 
 ™nfiderarion f° rr °wrs and griefes. Hence it foibweth , where there is no 
 
 •f Gods works meditation and eameft confideration of Gods workes,there wil 
 
 beno earned prayer, but pcrfun&onous dealing with God, 
 
 which he will not regard but reject and forfake. 
 
 The fret-chin* The inftruments of his prayer is the flretching forth of his 
 
 forth of the hands, which noteth the lifting up f the heart. As Mo'es hands 
 
 J*ands,notah were lifted up when Ifraei fighced againft Amalek : and when 
 
 ©fth h 1 "?^' c ^y fell, Ifraei had the worfe, and therefore Aaron and H*r 
 
 fixodj^i i. ^ e ^ z ^ cm ll P s **l fo Iftael prevailed. This wee fliouid con*- 
 
 pofe the gefturesof our bod^rmfpirttuallexercifes, as they may 
 
 be moft helpcfull unto us to our inward and fecret worflupping 
 
 ofGod. 
 
 [CMj [oule defireth after thee asathirftyland^ Hee declaretfl 
 his vehement affe&ion to God by a verieprettie fimilirude, ta- 
 ken from the ground which is. thirftie by the long drought of 
 fummer, whereinthe earth rent in peeces as it were and witffc 
 opcnmoiKh, through long thirft feckethdrmke tram heaven; 
 1 By which he fliewetli that he came to God as deftitute of natu* 
 
 rail fubftance \ and therefore ficeketh from above that which, 
 Dolhht. he lacked. So in all his extremities hec tookethxver upward, 
 Artthou'a. from above he feeketh helpe and comfort. Albeit we be in ex- 
 thirft, there is tfemity and as it Were rent in funder, yet here is comfort, there 
 water m hea- j^ watela fa heaven which wil refrefh us^f we gafeafter then** 
 
 IT Hcrekabfca^thofethatthirftfliallbe&usficd. Ifwe thirft 
 
 tor 
 
the hundred fdrty third Psaimb. Verfe 7^ 289 
 
 for mercy, for deliverance, for fpirituajl or temporal! comfort, 
 
 we (hall be fatisfiad therewith , for if God hcatd die prayer of 
 
 Ha*ar and l/mmet being a thirft in the wilderneffc, and opened * ■ I7# 
 
 Lmtothcmafountain( ; 5 v\illhcforfake//^ithe childe ot pro- 
 
 mife ? it he heard Sampfon inthebittcrncfleof his heart, when I« 's-tf **« 
 
 he (aid, Idieforthirfi, and opened a fpring out ot the jawbone 
 
 of an Affc *, will he forfake us in time ofourdiftrcflc^fwc thirft 
 
 aright. 
 
 ♦ I KIM M '4 "H ♦^ ♦♦ ♦^ I 'H i t ft frM^MiM 1 1 I II ♦ 
 
 Verse VII. 
 
 Hearem; fpeecLi!y,0 Lord, for my fpirit faileth : hide not thy fact 
 from me, elfe I [hall be like unto them that jroe downe into the pit. 
 
 J-IE is now b rought as it were to the latter fweat, hee cryeth 
 forfpcedyhelpe, or elfe he feeth nothing but death before 
 his eyes. Our impatiency maketh us fo bold and familiar with 
 God, that we would prefcribc time to him, as though he knew 
 not which were the mod: convenient rime for his comming. 
 
 £~Afy fpirit faileth : 1 He is now as it were in a fwouning, he rp e % 
 cravcth quickly to be hclped,or he is gone.Seeto what extremi- Gods children 
 tic God will bring hb faints •, even necre the grave,an J yet bring are aftcn 
 them backeagaine •, that his love and power may bee knowne bro "gta low, 
 fo much the more, feeing to hirru belongs the ijfttes of death. God ^ ^^r 
 bringcthupon his owne children fuchfaiating, as it were deli- God F maybe 
 quiutru aximi 3 2 loofing of our life ; that then feeling the wcake- manifefted in 
 nclle of our naturall powers , and after being rcftorcd by his their delin- 
 grace, we may lcarne how greatly we are beholden to him, as p? ^ ft 
 by whom and in whom we have our life and being, and can be ' I0# 
 
 reftored by none, but by him alone, and may beftow all the reft 
 of our life upon himfelfe and his owne fervice, and depend (not 
 on naturall ftrength but ) on him. 
 
 [Hide not thy face from m?7\ He declareth plainely that he hath 
 no fparkc of life, but from the favorable face and countenance of 
 God, that he is then dead , when he feeth not God reconciled 
 to him in Chnft. The face of the Sunnebrmgeth life to the Simil. 
 earth, and all the world \ and the face of God bringeth life to Simil. 
 mens foules. The countenance of the husband gladdeth the Hee who "*'** 
 wife, but the countenance of God rejoyceththe foule. Hee countenance 
 who once hath feene a blanke of his countenance, can no more f God cannot 
 breath or live without it, then a fifhorbirdoutof their owne live wunout it, 
 elements. LI 2 {Elfe 
 
A 
 
 290 An Expfitm upon Veric s« 
 
 [ Elfe 1 fialt be like unto them that goe downe into the pitt. ' As 
 
 though he would fay, 1 (halt bee like a dead man without lenfc 
 
 and lite. The foule is the life of the body, and God is the life of 
 
 the foule, ftiould wee not then bee bufie to feeke him,and vvhen 
 
 There is no he hath hid himfelfe,to finde himagaine -, for I will allure you, 
 
 life in the t h ere j s neither,Iife,comfort,peaceor joy in a mans foule,unlelTe 
 
 foiJc without j^ havethcfenfibleprefenceofGod. 'David not feeling it,cry- 
 
 prefence of Cth, <JKy God, my God, why haft then forfaken me > And Chrift 
 
 God. himfelfc uttered the fame voyceon the croffc, My god, my God, 
 
 pfal.2 z.i. why h.ift thou for fallen me, Of which I have fpoken in another 
 Mat.27 a 6 - place on the fa me words. 
 
 Verse VIII. 
 Lit m ee heare thy loving kjndnejfe in the morning 5 for in thee is my 
 truft : fhew mee the way that I Jbouti walks in, for I lift'Hp mj 
 Jouh auto thee. 
 
 S he was caftdowne in the former verfes, foheenowari- 
 feth by prayer , which was the chiefeft bulwarke whereto 
 he did runnein time of trouble. 
 
 In this verfe he craveth two things. Firft, that he might heare 
 gods kindnejfe ; and the reafon, becaufe he trufteth in him. Se- 
 condly, that he would /here him the way wherein hee fhouldwalk* j- 
 the reafon, becaufe he lifted up his foule to him. 
 
 \JLet me heare thy loving kindnejfe /] Here hee craveth Gods fa- 
 vour and kindneffe,as he doth in many other Pfalmes. Becaufe 
 in his favour,is life, grace, wealth, all good things, and pleafure 
 e m* ^ or eve ™ ore >f° c hat if he looke kindly to us,wee neede bee af- 
 be^TlTrei'of 7 f ra ^ of nothing. But how (hall hee bee affured of his favour 1 
 thefavcu- of even by hearing it, as he faith in the 5 1 . Pfalme, Let mee heare 
 God. the voyce of joy and gladneffe. The voyce which is heard is the 
 
 word of God, which being apprehended by faith, is onely able 
 Why Papifts to comfort our foules in- whatfoever tentation. And no mar- 
 and \theifts veil that fuch atheifts and papifts who altogether refufe the 
 live & die word ofGod, live comforclefle anddie without comfort, be- 
 comfortkflc.. cau f e ^y re fa[ c t jj at inffrument which ftiould carry joy to 
 
 them . Good reafon they die athirft, fince they re Jed: that vef- 
 fell the word of God,by which they might be refreflied.Ther- 
 fore fince faith commethby hearing of Gods word, and all our 
 comfort commeth by it ; let us pray God, to bore our eares and 
 our hearts, that we may receive the glad tidings of recoacilia- 
 don from God, £fo 
 
the hundred forty third Psalme. Vcrfe 8. 291 
 
 \^/n the morning.] The time when hee feekes to heare Gods Pral.90.14. 
 kindneiTe,is in the morning, as in another Pfalme, FiUnsmth P f a i-~ f 
 
 thyfweet mercies in the morning. "David ufed to pray morning, 
 
 noone, and eveningtide. In the morning in the beginning of 
 the day he addreiTed himfelfe to God,offering his morning fa- 
 crifice,he defireth that God may bctimc meete him,that he may 
 begin the day with fome comfort, for then we know that God 
 hath accepted our prayer, when he hath Cent down the comfort 
 01 his (pint in our hearts •, when he with the fire of his love and 
 joy of his countenance, burnetii up our faenfice. This gladdeth 
 our heart and encourageth us to fceke him the reft of the day. 
 
 Then let us feeke God early, even in the morning of our SeckcGod 
 youth, and every morning, not perfunftoriouily or for a faflii- early, 
 on, but from our hearts,that he may let us heare that comforta- 
 ble voice faying, Thy prayers are come up before me^ and I have A "« I0 -4« 
 heard them. For thy finnes are forgiven thee. 
 
 [Forintheeismytruft.l Confidence and faith in God is a great Prayers not in 
 argument to move Godto fpeake good things unto us ; for o- faith are a 
 therwaics our prayers are in vaine, if they proceede not from Jj ornin g of 
 faith> if you come unto him without confidence in him, you n J ° t 'pr^ a ^ aI1 
 fcorne him ; and fo doe d ouble injurie to your felves, adding to with Sm! C 
 your former finnes a fcorning of God. 
 
 Thofe alfo who put their truft in any thing befide him,ncede 
 not to looke for any good thing from him. If yee would life a 
 thoufand Angels as intercelTours to move God to heare you, it 
 is nothing, onely faith will prevaile with God. ThePhanfes Luke x8.m 
 almefdeedcs, his t?thes-givtng, his prayers, of which hee much 1 2. 1 $,14. 
 bragged, wrought nothing with God; but the Publicans faith • 
 and contrition were forcible arguments prevailing with him, 
 
 [Shew me theway that I [fjouldwalkein^] The fecond petition Being allured 
 
 anfeth very well from the firft. For when wee have obtained of Gods fa- 
 anaffiirance of Gods favour rcconcilcdto us in fefus Chrift ; it ■ vour,wefliouId 
 followeth next, thatwefhoulddefire to con forme our lives to £ eckc to C0Ih " 
 the obedience of his commandements. For no man will wiiTs^oobey 
 frame himfelfe to walke in Gods waies, till hee bee alTu- hiscemmamie- 
 red of G ods favour. Therefore faith in Gods promifes is the mem* . 
 moll: effc&uall caufc to bring foith good workes ; and an nlTu- 
 ranceof j unification to produce fandbfication. Butbccaufeby 
 nature we arc ignorant which way we fhould go,let us pray un-^ 
 to God, that he iflay direft us what way wee ffiould goe to hea- 
 
 J-l 3 ven 
 
192 An Exception up* Verfe 9. 
 
 vcn through this miferable world. For men having no better 
 warrant of their waves, then their ownc determinations, may 
 as blind men runnc headlong to dcftru&ion. 
 
 Ch rift is the way in which wceihould walke, I am the way, 
 Ieh. 1 4 6 faith he, none other wav in heaven or earth. Wee goe in this 
 way, when we follow his commandements and walke in them, 
 leaving the traditions of men. Pray God that not onely hee 
 would fliew us the true way, but alfo give us grace to walke 
 therein. 
 
 Q For I lift up my pule unto thee. ] He ufed all wife and lawful! 
 
 meanes,yet ever he hahgeth &: dependcth on Gods providence. 
 
 Becaufe unleflc our care and induftry bee governed by Gods fpi- 
 
 In c cr caT ^ U ^ crvet ^ for nothing. Which teacheth us,in what ever cafe 
 
 dcr^nd^on * wc ^ c > never to leane to our owne wifedome,but with one heart 
 
 God. to depend upon the Lord,that he may guid us by his holy (pint. 
 
 Beh old what a wonderiiill tffcGt God worktth by afflictions, 
 "ffl e | 00d °** t ' lc ^ depi'cfle anc * ca ^ downe our outward man,and our inward 
 
 a i ft ions. man jjy ^^ ^ c | cvat£c j anc j ral f ec I a l f c : y Ca t h e mos:c we 2ZC 
 
 aiSi£t:ed,the more we are ftirred up. The oftner the meffenger 
 z Cor. 1 2, 8 °* Satan 15 fent to buffet us, the more earneftly (with Taxi) we 
 cry unto the Lord to be delivered.So if wc becaft do wne to hel, 
 what the worfe are we, if by that wee bee raifed up to heaven ? 
 As by the contrary, the wicked for their profperous fuccefles 
 fecmeas it were lifted up to heaven,but their exaltation becom- 
 meth a precipitation to the deepeft and loweft hells , in ref pe& 
 they fall through pride in the condemnation of the divcll; let us 
 therefore bee patient in our troubles, and lift up our eyes to our 
 God who will helpe us. 
 
 VlR5B IX. 
 
 Deliver mee> O Lori > from mine enemies '.for 1 hide mee with ihee % 
 
 IN the former vcrfc he defireth Gods mercie and loving kind- 
 nes, and that he might be fhewed the way wherein he fhould 
 walke ; now he defireth to be free of temporal! danger. This is a 
 good method in prayer, ftrft to feeke the kingdome or God,and 
 Sccke firft fpi. fpirituall graces, for then all other things fhalbecaft to us. We 
 rimali graces, feeke in vaine atGod temporal! deliverances, if weenegle&to 
 then temporal! fe^ fpirituall graces, which are moft neceflarie for us. 
 ?X?f^ As ior enemies the Church and ha* members , neither hath 
 > aKCIM nor 
 
the hundred fifty third Psaimb. Vcrfe 10. 29$ 
 
 nor fhal want innumerable, againft whom what can we oppofe, hat ^ m ™' 
 but Gods prote&ion ? In number, in power, in policie anci fub- enemies, but 
 tilty they are ever above us.Therc is no helpe in us againft them God is one 
 all,but gratious outGod.Efau came with fourc hundred againft a g*inft »hem 
 Jacob, a naked man, with his wife,childien>and droves of cattell. £r * 6 
 But Mahanaim was with him,he was guarded by Gods Angels. en * * * * 
 And therefore fince the Church of God in France, Cjermanie t $c 
 clfc where, is in danger of the Leviathan, and the fons of Avaks 
 Let us runne to the Lord, and cry unto him, O God Ichovah, 
 who is one againft all , deliver thy Church from her enemies, 
 who like wife are thy enemies. - , 
 
 [] For I hide myfelfe with thee. "] As though hec fhoilld fay, I 
 
 have no receptacle or lurking place,but thee. Hide mc theretore 
 
 under the Qiaddowofthy wings. Pfalme. 91. The Lord hid the 2King.18.1j. 
 
 Prophets that "fchab could not finde them out. It we wil creepe 
 
 under his wings, hee will furcly kcepe us. 
 
 Verse X, 
 
 Teach met to dot thy wiff y for thou art my Cjod : let thy geod Spirit 
 Uade me unto the land ofrighteouptejfe. 
 
 Ere he craveth to be dire&ed in the whole courfe of his life 
 by God, and therefore hee prayeth that God would teach 
 him to doe his blefled will, and to dircft him by his holy Spirit 
 towards heavcn.The lame he craveth in another Pfalme,9/W* Pfal.73.14 
 
 mo O Lord by thy conn fell, and after bring me to thy glory, ' 
 
 [Tea-h me to do thy wV/.jThis is a neccflarie lelfon to be lear- It ^T* , 
 ned, which our nature will never teach us. God hee muft teach muft teach us ° 
 Hsnotonelytofubmkourfelvesto his will, butalfotodoehis to do his will, 
 will, and attempt no unlawfall meanes for our deliverance a- wnicn w « of ' 
 gainft the fame. our gw 
 
 This is nor the voice oftheflefh in tribulation, teach meeO*™ n * 
 
 Lord to doe thy mil ; but, / fray thee doe my mil There is nothing 
 more difficult, then to learne to fubmit our felves to Gods will. 
 But following the example of our Saviour in his greateft ago- 
 nie, let us fay, 2{ot mywiU be done but thine, 
 
 Hee (akh not, teach me to how thy will, but to dm thy will, g"^' 22,4 ^ \ 
 God teacheth us three waies. Firft,by his word. Secondly ,hc il- wSw^S i 
 luminateth our minds by his Spirit. Thirdly , he imprinteth that We muft not ■ 
 in our hearts and makcth u$ obedient to the fame, tor the fervan t oncly be hear* 
 
 rvho ers «but doca. 
 
 n 
 
294 An Exfofition upon Verfe 5. 
 
 Luke x 2.47 n>ho knowetb the will of hit Ma$er^and doth it not 3 fialbe be At en with 
 
 many ftnpes. The hearing of Gods will revealed in his word, 
 
 would be unprofitable to us ot it felfe,and be a witnes againft us, 
 
 unleffe a willing obedience of the heart followed the hearing. 
 
 Mat 6.io \y c p ra y daily that Gods will may be *W,andnot only knorvne. 
 
 But while we know what is Gods will, we are no waies obedient 
 
 thereto, but doe follow our owne rebellious willcs and waies. 
 
 £ For thopt art my God. ] An argument to move God to teach 
 
 Definite, him, becaufe hce is his God, and doth truft in none but in him. 
 
 As ii "David fhould fay : thou promifedft mee hclpe of thy free 
 
 favour, helpe me then in this my danger. Whereby hee would 
 
 It is not in teach us two principall lelIbns.Firft,by this that he defireth God 
 
 mans power of to teach him to doe his will, becaufe he was his God,we leame, 
 
 himfclfeto co That it isnot in our ownearbitriment orchoife todoGods wil, 
 
 rlT*^ °* ^ m ^ s faud grace, who preventcth us by his favour,^: becom- 
 
 God ' meth our God,and alter frameth us to doe his will,&: obey him. 
 
 Secondly,that if hee be our God,S£ we will call upon him in our 
 
 troubles , it were requifite wee fhould frame our felves to obey 
 
 him. If he be our God 5 where is his love and obedience l If he be 
 
 c ^jf \ C ° W OUL ^ atncr > where is his honour > So he rauft of neceflme be an 
 
 will bcoun Atheift who ^ alth in hls hcarc » there ** no Go ^ ' who P rote ffeth 
 
 God in his mouth, and in his workes denieth him *, following 
 
 his owne pleafure in place of Gods will. 
 
 £ Let thjgood Spirit, leade me into the Land ofrighteoufneffe, ' 
 
 Mak 1 6 The f cconc i Petition is his future governement and direct ion by 
 
 PfaL 1 4. 6 that good Spirit, whom hee defireth to leade him into the land 
 
 Tit.n 6 oi righteoufneire. 
 
 [Let thy good Spirit, JHe craveth the Spirit to be his Captaine & 
 convoy er,yea to lead him to eternal liie.Inthe 5 1 .Pfalm.he cra- 
 veth the holy Spirit not to be taken from him. Albeit the holy 
 
 loh.i 6.7 Ghoft be God equall with the Father and the Son, the third per- 
 fon of that bleffed Trinity ,yet in order he is the third , fent by 
 the Father and the Son,as Chrift faith,/ mUfend to you the com- 
 forter /he Spirit oftruth.whif fhall leade yon in all truth ,and promi- 
 
 fed he fhould abide with the Church to the end of the world. 
 
 He it is that fanftifieth us, thatregcneratethus,that comfort- 
 cth us in our troubles •, enhshtneth us by his bleffed word, God 
 cveriafting:For whom the Father hath elefted & forcknowne, 
 the Spirit hath fealed,and the Sonne hath redeemed and fprink- 
 led by his blood,who is theearneft of our inheritance,who cau- 
 J feth 
 
the hundred forty third P $ a l me. Verfe 10. 2 $5 
 
 fcth us to cry j Abba father ; who knowcth the will and fecret Rom i. 1 * 
 mind of the father, &; caneth our prayers unto God with fighes * om - g z6 
 that cannot be exprcrtcd; whole temples we arc-, which temples 
 without facnlcdge wee cannot pollute ; whom wee fhotild not 
 grieve, left he forfakc us ; tor he can indurc no pollution or un- 
 clcanncs ; for him, with OavU let us pray to the father, for he is 
 the difpofcr of all his railleries, Sc comforter in ail our troubles 
 andmifcries. 
 
 C 9 ood <~] The Spirit of God hath many epithets in the Scrip- 
 cures, bo{j y conftant, right, and here ?W; which fecmeth to be \^w" 
 oppoiitc to an evill fpirit ol the Lords,which he fent upon Saul, f ° | j fa r £* 
 and was fent to deceive nsfchab, A lying fpirit (faith Sathan) 1 Sam. 1 6 14 
 will I be $h the month of his fa/feTropbett, and God faid , g^ejor 1 King. 2 z %% % 
 thiujhalt prtvAilc. Sure it is,mcn are either pofleiTed with Gods 
 Spirit, or with the fpirit of the divcll, who is called an impure Mjr.5.8.^ 
 fpirit; who hath polTelled many corporally, as the Legion; or 
 fpiritually by finne , leading them captive as fhves to his will, 
 which is the worft fort of poirefllon, and till he bec difpoffeffed 
 by the word of God,St throwne forth of man,Gods Spirit can- L^e lllu 
 not enter, the ftrong man mull be bound by one Wronger , and 
 then Gods Spirit entcreth. As a mans flomach being lull of hu- 
 mours, cannot give place to good nounlhment, till thole be a- 
 voided: fo our foules cannot receive the good Spirit of God, 
 neither will he enter into them, unleffe we bee free of the fpirit 
 ot Sathan. 
 
 [Leade me. ,] Man by nature is as a criplc,& blind he cannot go « ■ j 
 upright unleile he be led by a fupenour fpirit:yca he mult be ca- Miferabk arc 
 ried as an Eagle caneth her little ones,or as a mother her tender tWc who are 
 child.Thinke not that weeanftep one right ftcp to hcavcn,but norconvued 
 by the conduct and convoy ot Gods holy Spirit. Miferablc arc h Y GoJs hoI X 
 thofewhogoc without his conduction. b P irit * 
 
 [To the land ofrighteoufnejfe.] Or the right land, I leave the 
 interpretations of many writing on this place, and follow that What is meanr 
 which is moll plaine and agreeable to the text, that is the king- by che hnd oi 
 dome of heaven, where true righteoufnefle is to be found, and righ«oufne{fo» 
 none can enter therein but righteous men. This world is a land 
 of unrighteoufnellc; few or none living either righteous to God 
 or men, no righteoufnefle exercifed, but opprcflion,deceit, and 
 fallhood. This Ihould be our comfort when we are heavily op- ?{***. 
 prelTcd, that wee (hall come to a land, and there bee tor ever, 
 
 M m where 
 
I! 
 
 * p 6 An Exf option *p$* Vcrle i r . 
 
 i Thcf. i 6. where no righteoufnefie fhall be ufed ; bat the righteous Lord 
 fliall recompence them wholuve done us wrong, and render 
 double on thcirhead. 
 
 VersI XI. 
 
 Quicken mt y O Lord, for thy namet fake y and for thy right eoufneffe 
 
 bring my foul e out of trouble y 
 12. And for thy mercy flay mine enemies y and deflroj all them that 
 
 opprejfe my foule ; for I am thy fervant , 
 
 N thefetwo laftverfes hee craveth that God would quicken 
 .him,and bring his foulc out of trouble, and in his mercy (bat- 
 ter his enemies^ufing a reafon 5 £^**/*({aith he) / am thy fervant, 
 Firft he prefixeth his name lehovabjLtfxming and confirming 
 that hee fceketh no falvation at any other but out of the foun- 
 taine of Gods free mercie, and that he dependeth only on his li- 
 berality, for if he offered any thing which was not of himfelfe, 
 then the whole caufc would not reft in God •, and therefore he 
 delireth that for his owne names fake he would do it, and helpe 
 him. He would fhew that when he found nothing in himfelte, 
 Doft. h e dependeth only upon Gods favour and grace. We may here 
 When the god- obferve that the injuries done to Gods children,do not fo much 
 h are injured, cvill to them,as they bring diftionour to God,for in their fuffe- 
 moft wrong i$ ^ngs God hath moftintereft. Then the wicked fay, where is 
 PfaT C °io c ^ cir ^°^ • wm 'ch (hould move us to urge God more upon his 
 owne credit, then for any wrongs which we fuftaine. For what 
 doe we fuffcr which we have not deferved? and to men belong- 
 ed! cpniufion. What are we but wormes? what,but finfull crea- 
 tures rthough we fhould die,fo many wormes die.Bu: whe Gods 
 name is d.fgraccd,& we are thereupon madca laughter to the un 
 St mil. circmucifcd, that fhould breake our hearts. The injurie done to 
 
 the fervant , worketh it not to the difgrace ot the mafter,as the 
 childs to his father ? Therfore he urgeth God to remember his 
 own honour, which lay as it were at the ftake through the over- 
 throw of the Church. Godis very zealous ot his owne name, 
 which was never flained ; and this were a great blot, if hee 
 wou'd forfake his Church which he hath redeemed. 
 A great com- vjo wc ma y be affured that albeit God putteth not to his hand 
 tort for the i ri ifantly,yet he will in his owne time let his foes tecle that they 
 * ° ; y ' ha\ e done him wrong. 
 
 Should 
 
the hundred firty third Psalms. Verfe i 2 ; 297 
 
 Should not this move us to have great regard of Gods name JJi. 
 in all our anions and fuffcrings, as wee pray that his name may Mat 6 ^ 
 be hallowed, fo let us rclped nothing fo much as it, wee ihoiild 
 not teare him in peeccs with blafphcmics„is manv doe, neither 
 difhonour it any manner ok" way , but fanflific the great name 
 of the Lord our God in our hearts and in our workes. 
 
 [Quicken me, O Lord, for thy names fake :] D*wW thinkctfl 
 
 himfclf c dcad,both in body , as a man net living but dead, and in 
 
 his foule comiordelTe, unlcirc God give him lite and vigour. As Pfal. u> M . 
 
 the Eagle by breaking her bill, rencweth her age. 3c the Serpent 
 
 by carting her skinnc renew eth her ltfcrfo we muft throw away 
 
 the old tethers of our fins, that we may become young againc. 
 
 Obferve that wee are ever dead in this world, till God put life ZWJL 
 in us and quicken us,for all the world is dead without Gods lite. God who gave 
 Then we are obliged to God, that wee live naturaliie,who mull w$ our n»wall 
 alfo quicken us fpiritually. For hce is not the God of the dead *^™ „£, 
 but the God of the living. Surely the naturall death is not fo lrc n ccpm g in 
 much to be feared, as the fpirituall ; of which Chnit faith, Let finnc. 
 
 the dead burie the dead. Both which are now (alike) lying Upon Mar.i1.17. 
 
 moil of this age. So we are to fue at God to quicken and revive Lukc 9 6o - 
 us, that we may ferve him. For furely we are dead till the Lord 
 our God quicken us : and this is to us a new refurre&ion. 
 
 [ And for thy riohteoujneffe bring my foule out of trouble \ j Man 
 
 may crave with a good confcience to bee brought out of M an knpgeth 
 trouble. We brought our felves in trouble through our finncs ; t r™ bVb"e 
 but there is none who can free us from the fame but God ; and God muft 
 therefore we may lawfully cry to him tor helpe. plucke h lt n 
 
 The firft argument is taken from the nghteoufnefTe of God ; out ©fit, 
 fontis righteous with God to render judgement to our ene- 
 mies,^: to us relaxation; for God payeth them with their owne 
 coyne. 1 hereforc as God hath mercy tor his ownc, fo likewifc 
 he hath juftice by which he wil plague b\s owne adversaries. 
 
 \_And for thy mercy flay mine enemies, and deft roy all them them 
 
 that oppreffe my foule :] He appealcth both to jufticc for his deli- 
 verance (as in the former verfe,) and to mercy alfo, as in ano- 
 ther Pfalme : Of mercy and juftice (faith he) fny fong /hall be. Pfa to i . t . 
 
 But he deiirethGod to flay his enemies in his mercy, when ra- ObjeEtion. 
 ther their deftru&ion was a workc of his juftice > Ianfwcr,that Solut. 
 chedeftniiHonof the wicked is a mercy to the Church. As God 
 (he wed great mercy and kindnclTe to his Church by the death 
 
 Mm 2 of 
 
 
2 $ An Ex f option upon Ver (e 1 1 
 
 0b\e8ion °^ Fharaofj > Sendcherih, Herod , and other troublcrs the rco f . 
 
 Mat. 5.44. * ^ llt W ^y prayeth hce againii: his enemies, dire&ly againft 
 Chrifts precept, who commandeth us to pray for them that per- 
 
 Solut. f scute us \ I anfwer, thofc enemies were more Gods enemies, 
 
 (againft whom he was bound to pray) then his particular ehe- 
 mies,whom he pardoned. According to the example olChrift, 
 
 J,i»fcc 13.34. w [ 10 on the croiTe prayed for Ins enemies, Father forgive them, 
 
 for they know not what they doe. 
 
 Objection. But why would he have them flainc, feeing hce faith in ano- 
 Pfai * 9. 1 1 . ther Pfalnae, Slay them not, left my people forget > I an( wer, they 
 Solut. arcfaidtobecilainewho rage in malice, when Cod maketh 
 
 them examples of his judgements , of whom hce will refcrvc 
 fomc to another time, till their cup bee lull, and that they (as 
 Gen .4. t ?. C* in ) niay bee tormenters of t hemfelves , and examples to the 
 poftcritie to come, Cain was referved, and ludas executed, and 
 God juft in both. Caines prolongation was a lentence given by 
 the judge fufpended for a time, giving time to repent, yet in a 
 : moil feareiiil and defperate cafe that it had bcene better for him 
 
 have died, then to liveinfuch a defperate condition, and tor- 
 ture toofconfciencc. 
 
 [f*r / am thy fervant^] The laft argument which hee ufeth 
 to move God to hclpe him, is by profefling hinafelfe to be Gods 
 fervant. A Prince will thinke it a great indignitie offered to 
 himfelic, it his fervant be injured. Now Lord 1 am thy fervant 
 whom they torment,go to Lord,confound thcm,&: deliver me. 
 tte who would Thisteachcth us, that if ever wee defire to have any favour 
 Be in favour irona God, either in maintaining us, or confounding our foes, 
 with God that wee muft ferve our Lord, and imploy all our mdevours to 
 muft fcrvc him glonfie him. Let us not ferve finne and our lults, but ferve him 
 who is mod faithiull , and whofc promifes are yea and Amen. 
 God grant that we may ferve him in feare and trcmbiing, 
 and end ourdayes in the magnifying of his holy 
 name, through Iefus Chnft , our 
 Saviour A m & n. 
 
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