Exposition on the Seven Psalms of Repentance, Psalm 38 – Exposition 51

Exposition on the Seven Psalms of Repentance · Psalm 38 – Exposition 51

p. 1A GODLY AND FRVITFVL EXPOSITION ON THE xxxviij PSALME.

THis Pſalme hath three parts to be conſidered. Firſt,The diuiſion of the Pſalme. the title and ſuperſcription, A Pſalme for remembrance. Secondly, Dauids humble confeſſion of his ſinnes, which brought forth ſuch miſeries on his body and mind, which he regrateth throughout all the Pſalme, vntill the two laſt verſes. Thirdly, a prayer to God for ſupport and reliefe out of thoſe troubles, contained in the two laſt verſes.

The title, A Pſalme for remembrance.

THe meaning of this title is, that he would keepe it to be a memoriall and p. 2a memento of his miſeries, which becauſe of his ſinne he did ſuſtaine at the making hereof. For man by nature is forgetfull of his miſeries,Man remembreth his trouble no longer then whilſt he is vnderunder it. ſo that they paſſe as waters that are gone; yea albeit they vrge him very vehemently while they are lying on him, yet he preſently forgetteth them when he getteth the ſmalleſt reliefe; as men do the ſtormie blaſts of Winter, ſo ſoone as ſome few faire Sommer dayes do appeare. Simil. This forgetfulneſſe ſpringeth out of that roote of ingratitude, which is a capitall ſin;Forgetfulnes ſpringeth of ingratitude. Pſal. 103.2. Doctrine. God who deliuereth vsus, muſt put vsus in mind of our deliuerie. Gen. 28.20Ps 103:2Gen 28:20 and therefore Dauid prayeth vntounto the Lord, that his benefits ſlip neuer out of his mind. So that God who deliuereth vsus out of our troubles, muſt alſo furniſh vsus with memorie, both to remember the deliuerie, as alſo the troubles out of which he hath deliuered vsus.

Iacob made a vow at Bethel, that if God went with him, and would keepe him in the iourney which he went, and would giuegive him bread to eate and clothes to put on &c. then he ſhould be his God. But when he returned, God put him in mind of his vow, ſaying, Ariſe, go vp to Bethel, and dwel there, and make there an altar vntounto God that appeared vntounto thee when thou fleddeſt from Eſau thy brother.Gen. 35.1.Gen 35:1

And as it is naturall in vsus to forget Gods p. 3benefits, ſo is it as naturall in vsus to remember euill.Man rem… bers euill too well. If any hath offended vsus in the ſmalleſt word, that we keepe freſh in memorie: Nam ira tardiſſimè ſeneſcit, wrath ſlowly groweth old. As the ſieue retaineth and beareth aboue the clats and bran, Simil. the groſſe excrements of the corne, and ſuffereth the good grain eaſily to paſſe thorows ſo doe wee eaſily retaine euill, and forget good.

This ſuperſcription is not to be found in all the Pſalmes, except in this and in the ſeuentie. Alwaies let vsus pray vntounto the Lord to furniſh vsus with a faithfull remembrance both of our ſinnes prouoking him to wrath againſt vsus, and of his manifold mercies pardoning our manifold ſinnes; as alſo that we may forget the particular iniuries & wrongs done vntounto vsus.

The ſubſtance and vſe of this Pſalme. In this 38 Pſalme Dauid deploreth vntounto God the violence of his ſickneſſe, the malice of his aduerſaries, who ſeeming to pitie him, mocked him by their craftie viſitation, exulcerating his wounds by their deceitfull dealing, while he in the meane time in patience poſſeſſed his ſoule, not making anſwer to their iniuries, in the firſt twenty verſes; p. 4in the two laſt imploring Gods helpe for his deliuerance from them.

The vſe of this Pſalme.

This Pſalme will be very pertinent for eueryevery one, who is outwardly or inwardly grieued: for they hauehave this godly Prince and Prophet ſet down before them in that ſame caſe: as Chriſt alſo, whoſe type he was, was acquainted with the like miſeries, and an high Prieſt, who hauing tafted of all our dolours, may more heartily compaſſionate vsus in our afflictions.

The Papiſts think that this Pſalme ſhould be ſung for thoſe that are in Purgatorie,Againſt the Papiſts ſongs for thoſe in Purgatory. (which they themſelues grant was not before Chriſts dayes:) but if they marked it rightly, they would be aſhamed of that aſſertion; for it deſtroyeth all the grounds of their purgatoriall fire, which ſome of themſelues confeſſe; from whom albeit Lorinu… the Ieſuite and Bellarmine do not diſaſſent, yet they think it not meet to condemne the opinion of others who affirme the ſame, leſt thereby they ſhould giuegive vsus (whom they call Heretikes) cauſe of reioycing. Whereby we may plainly perceiue how thoſe two arch-heretikes detaine the truth of God in vnrighteouſneſſe, … 1.18.commending and approuing p. 5the falſe wreſting of the Scriptures, yet not daring to condemne that as hereticall doctrine, which they cannot proue to be canonicall and agreeable to the truth.

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

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

p. 6VERSE 2. For thine arrowes hauehave light vponupon me, and thine hand lyeth vponupon me.

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

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

—& qui mihi vulnera fecit,

Solus Achilleo tollere more poteſt.

Gods arrowes are like Ionathans, which he ſhot to Dauid in the fields,1. Sa. 20.361 Sam 20:36 in token of his louelove. God, ſaith Saint Auguſtine, Aug. conf. 9. cap. 2.amat quos ſagittat, loueth thoſe at whom he ſhooteth. And Chryſoſtome calleth them,Chryſ…hom. 3. in Ioh. lib. 10. cap. 6. Sagittae ſalutis Domini, the arrowes of the Lords ſaluation.

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

p. 8The marke and But at which the Lord ſhooteth here, is Dauid.

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

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

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

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

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

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

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

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

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

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

p. 12Finally, I obſerue out of this verſe, that the word in the originall language mippene, from the face, is two times repeated, both in ſpeaking of Gods wrath and his owne owne ſinnes, that is, for the ſight of them both. Wherein I perceiue a leſſon worthy of conſideration, Doctrine. God will not looke fauourably vponupon vsus, vnles firſt we looke both vponupon our owne ſins and his anger at thē.that is, that we muſt hauehave a two-fold ſight, before we get the ſight of Gods fauourable face: Firſt, we muſt hauehave our owne ſinnes before our eyes; next, we muſt ſee the countenance of an angrie God looking downe vponupon vsus with auſtere and heauie lookes becauſe of them: and then in the third roome, we muſt beg Gods fauourable face to ſhine vponupon vsus. The Lord grant vsus the right ſight of all thoſe three: that as Ioſephs brethren firſt ſaw his angrie countenance,Gen. 42.Gen 42 and then his fauourable acceptation with the greater gladneſſe; ſo we may ſee what we hauehave deſerued at Gods hand, and ſo after may heare the voyce of ioy and gladneſſe, Pſal. 51.8.Ps 51:8that the bones which he hath broken may reioyce again. Firſt we muſt heare the terrible thundering of mount Sinai; then the ioyfull ſhouting of mount Sion.

p. 13VERSE 4. For mine iniquities are gone ouer mine head: and as a heauie burden they are too heauie for me.

HAuing ſpoken before of the cauſe of his miſerie, which was his ſinnes; now he aggrauateth them in reſpect of their multitude, comparing them to waters which had ouergone his head; and in reſpect of the magnitude & weight,A mark of a truly penitent, to aggrauat… his ſinne. Pſa. 138.18Ps 138:18 comparing them to a burden: which ſurely is a marke of a penitent ſinner, when he (as was Dauid) can be content to confeſſe his ſinnes, to be in number more then the ſand of the ſea, or the haires of his head.

Why ſins are compared to waters.He compareth his ſins to waters, which albeit in the firſt entrie are ſhallow, that ſcarce they will touch the ankles; yet the further ye go into them, they wil be deeper, and will ſoone paſſe from your knee to your ſhoulders, and ouergo your head,Ezek. 47.1.2.3.4.5.Ezek 47:1Ezek 47:2Ezek 47:3Ezek 47:4Ezek 47:5 and drowne you, except God prouide a remedy; as if a planke or boord be caſten in, whereupon taking hold, you may eaſily eſcape the danger: euen ſo we go from ſin to ſin, and from leſſe to greater, vntill that many ſin… meeting and concerning together ouergo p. 14vsus; and we filling the cup of our iniquitie, be poiſoned with the dregs thereof. Therefore let vsus take heed, and turne back in time, leſt going forward, contemning ſuch warnings, we become ſelfe-murderers of our owne ſoules. We hauehave better waters, thorough which we may go in ſafetie, the waters of Siloah, Eſa. 8.6.Isa 8:6which run ſoftly, by which we may refreſh our owne ſoules; the bleſſed blood of Ieſus Chriſt; and the waters of Ezekiel, Ezek. 47.12.Ezek 47:12which flow in the Sanctuarie, that we may grow from grace to grace, till we come to glorie.

Againſt auricular confeſsion.Out of this place is cleerly condemned that auricular confeſſion, by which men are bound vnderunder p…in… of condemnation to confeſſe eueryevery particular ſinne to the Prieſt, which is impoſſ… for them to do: when as Dauid ſaith, th…y are gone ouer mine head; and againe,Pſal 19.12.Ps 19:12 Who can vnderſtand his faults?

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

And as a weightie burthen they are too heauie for me. The ſecond compariſon is taken from a burden, weightier then lead,Wherin ſin is heauier then any b…rden. heauier then ſand. And indeed ſin is more weightie then any burden whatſoeuer: for, firſt, it preſſeth downe both ſoule and body. When Peter was chained in priſon,Act. …2.Acts 2 in the night he had libertie with ioy to raiſe vp his ſoule to praiſe God. Paul was in priſon,Act▪ 16.25.Acts 16:25 but Gods word was not bound.

Next, burdens are vponupon ſome parts of the body, not vponupon all; as manicles are on the hands, fetters on the feete, &c. other members being free; but ſin and the bonds thereof are vponupon eueryevery member, binding and preſſing it downe ſo, that it cannot do any ſeruice to Chriſt. The eares are dull in he… ring, the eyes full of adulterie,Iob 24.1…. Pſal 13.9.Job 24:1Ps 13:9 the mouth an open ſepulchre, the foote readie to ſhed blood, &c.

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

I will not deny but Dauid may alſo meane in this text of the burden of afflictions; ſeeing the originall word gnon, ſignifieth pain; and Cain vſed that ſelfeſame word in the fourth of Geneſis. For three burdens are mentioned in the Scriptures:Three fort… of burd…ns. Mat. 11.28Matt 11:28 of ſin, as, Come vntounto me all ye that are wearie and loaden with ſin, and I will eaſe you. Of paine, as, Caſt thy burden vponupon the Lord. Pſal. 37.15.Ps 37:15And of Gods benefits, as, Praiſed be God, who daily loadneth vsus with his benefits. Pſal. 10.3.Ps 10:3God he loadneth vsus with his bleſſings both ſpirituall and temporall; and we againe loaden him with our ſins, with which we are loadned our ſelues; Ah ſinfull nation, Iſa. 1.4…Isa 1:4a people loaden with iniquitie. And therefore God iuſtly muſt againe loaden vsus with his corrections.

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

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

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

HE goeth further in the enumeration of …is miſeries, which he ſetteth downe by the putrifaction and rotting of his wounds, and confeſſeth the cauſe of them to be his owne fooliſhneſſe. Where firſt ye ſee,Sin cauſeth putrifactiō and rottenneſſe. Gen. 3.19.Gen 3:19 that ſin bringeth putrifaction and rottenneſſe to mens fleſh. For as the ſinne of Adam receiued that ſentence, Duſt thou art, and to duſt ſhalt thou returne againe; ſo that curſe ouertooke all his poſteritie, that they are ſubiect to putrifaction and rottenneſſe: which not onelyonly befalleth to them after their death, but when they are yet aliue, it ſeizeth on their nature. For the ſweete ſauour, there ſhall be ſtinke. Iſa. 3.24.Isa 3:24Yea commonly thoſe that hauehave bin fed moſt delicately, ſtink moſt filthily after their death.Nota. Mollius, delicatiuſ que nutrita corpora grauius elent mortua. p. 18And it is ſeene by common experience, that the faireſt bodie hath the fouleſt corps. Which Saint Ambroſe confirming, bringeth in an example of one who laſciuiouſly and libidinouſly hauing lyen in whoredom and feaſting dayly, after his death did ſo ſtinke, that incenſe of diuers colours could not remoue the ſame.A neceſſary leſſon for belly pamperers. A fearfull example, to ſtrike terror in the hearts of all ſuch pamperers of their belly, and who make ſo much of their fleſh, that they are careleſſe of all other things. Let them remember that they are (as Saint Auguſtine ſaith in his Confeſſions) eſca vermium, & ſaccus ſtercorum, a prey of wormes, and a ſack of dung. But their chiefe rottenneſſe is worſe then the rottenneſſe of Lazarus, Ioh. 11.39.John 11:39who ſtanke vponupon the fourth day: a type and figure of a ſinner, who being dead in ſin, his mouth becometh an open ſepulchre, and caſteth forth ſuch a ſtinking, vnſauorie and peſtilentious ſmell, that it doth infect the very aire.

Becauſe of my fooliſhneſſe. The originall verſion beareth, from the face of my fooliſhnes, as ye heard twiſe before. He calleth it not fooliſhneſſe to extenuate his ſin (as many hypocrites do, who ſay, they failed through ignorance,) but to declare that he was bereft p. 19of his wits, and caried with a beaſtly appetite after his owne luſts. Sin is properly called folly, but it is ſpiritually folly. A naturall foole lacketh the vſe of reaſon;A compariſon betweene a naturall & a ſpirituall foole. Pro. 12.15. 1. Cor. 1.18 1 Cor. 2.14 1. Cor. 1.26Prov 12:151 Cor 1:181 Cor 2:141 Cor 1:26 a ſpirituall foole is not guided by grace. A naturall foole thinketh himſelfe wiſer then any other; ſo a ſpirituall foole thinketh himſelfe wiſe in his owne conceit, there is more hope of a foole then of him. The wiſedome of God is fooliſhneſſe to men. The naturall man perceiueth not the things that are of God. Not many wiſe, &c. Thirdly, the effects trie, how a foole marreth all his matters; ſo doth a ſinner bring all miſeries on his bodie, ſoule, eſtate, poſteritie: and looke how they laugh at our folly, (for they thinke religion folly, and a holy life and deuotion to be dotage,) ſo God doth laugh them to ſcorne, and their wiſedome is turned to folly. He confoundeth the counſell of Achitophel. 2. Sa. 17.29.2 Sam 17:29And at the laſt day they ſhal ſay, Behold, theſe whō we thought fooles, are like the Angels of God.

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

HE proceedeth in the enlarging of his extreme troubles, wherewith he was p. 20oppreſſed: ſo that it is a wonder to thinke, how his faith could beare vp ſuch a heape of euils. And where he ſaith, he was bowed and crooked, he ſheweth how farre he was humbled vnderunder the mightie hand of God.1. Pet. 5.6.1 Pet 5:6 And he ſeemeth to oppoſe his great deiection and down-caſting to the proud pertinacie of many, who ſtriue ſo againſt God, that none of his rods can humble them; who albeit they be fearfully ſhaken and caſt downe, ſo that they are forced to bow their bodie, yet their mind remaineth ſo obſtinate, as though they had ſinewes of iron in their necks, that they lift vp their hearts againſt God. Therefore this circumſtance of his crooking and bowing, is an argument to moue God to pitie his caſe, becauſe he is not an obſtinate ſinner, and one who is rebellious, but one caſt downe at the correction which he gat. Doctrine. There is no fitter remedy for vsus to be deliuered, then by hūbling our ſelues vnderunder the hand of God.Whereby we are taught, that there is no better remedie for vsus then to caſt off our pride, and bow our ſelues vnderunder Gods hand; yea the heauier that Gods hand be, the more deiected ſhould we be. And therefore Dauid addeth, he is crooked very ſore. The word in the originall, meod, ſignifying very greatly and vehemently, ſheweth vntounto vsus, that his griefes and ſorrowes p. 21were not common but extraordinarie; and God vſeth to make his children examples of his chaſtiſements,Nota. who made themſelues examples of ſin to the world.

I go mourning all the day. The Hebrew word koder, ſignifieth blackneſſe, as one that walketh in mourning clothes. For the black colour is a token of grauitie and ſadneſſe. But I am rather of the opinion, that his meaning is, of the blackneſſe of his skin. For we know, that men whoſe heart is oppreſſed with dolour, do loſe their naturall colour; as Dauid ſaith, Pſal. 119. I am like a bottle in the ſmoke. Sin changeth mans beauty into deformitie.For we ſee that ſinne deformeth and diſgraceth men ſo, that it turneth their fatneſſe into leanneſſe, and beautie into deformitie; as the ſame Prophet ſaith in another place, When God afflicteth man for ſin, Pſal. 39.12.Ps 39:12th n he waxeth woe and wan: and in the 22 Pſal. verſ 15. My ſtrength is dried vp like a potſheard. A fearfull example is ſet downe by Ieremie in his Lamentations, Chap. 4. ver. 7, 8. Her Nazarites were purer then the ſnow, and whiter then the milke; they were more ruddie in body then the red precious ſtones; they were like poliſhed Saphir: now their viſage is blacker then a coale, they cannot know them in the ſtreets; their skin cleaueth to their bones, p. 22it is withered like a ſtocke.

All the day. The continuance of his paine amplifieth the ſame. For if a man had ſome relaxation or breathing, he might gather new ſtrength for a new aſſault. Iob complaineth of the like dealing; for when he had bin vexed all the day, he ſaid, My couch will giuegive me reſt; but thou affrayeſt me with viſions. Herein hauehave we to learne,Iob 7.14.Job 7:14 patiently to beare Gods corrections,Beare patiently afflictions, ſince God hath dealt more hardly with better then we are. when now and then it pleaſeth him to lay them vponupon vsus, as ſicknes, pouertie, infamie, &c. whereby others better then we, hauehave bin more rigorouſly handled then we are.

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

TO moue God to pitie him, he layeth open all his ſores; euē as a begger wil lay open to the view of all y^e people his wounds and ſores, to moue them to hauehave compaſſion on him. The patient vnfoldeth his wounds to the Phyſitian, Simil. ſo ſhould we vnfold our griefes, miſeries and neceſſities to the Lord our God, that he with the pitifull eye of the Samaritan,Luk. 10.33Luke 10:33 may cloſe and cure them.

In this verſe he pointeth out his inward p. 23diſeaſes in the former words, My reines are full of burning; and his outward in the latter words, And there is no ſoundneſſe in my fleſh. He was vniuerſally tormented, both within and without. Should not this aſſwage our griefe, when God viſiteth vsus in any one part of our bodie, ſeeing Dauid was viſited in them all. The word Cſihelim, is diuerſly expounded; but I agree beſt with thoſe that call it the reines, vnderunder the loines, and by a Metonymie, the generatiue facultie. For the ſtrength of man is in the loiues: and it is mentioned of the children who came out of the loines of Iacob: and in the 35. of Geneſis, verſ. 11. Kings ſhall come out of thy loins. And in Prouerb. 31.17. ſhe girdeth her loines with ſtrength. So that, as Dauid gaue his ſtrength to ſin, and that filthy act of adulterie; ſo God puniſheth thoſe ſame parts which did offend his Maieſtie.Obſerue Gods iuſtice againſt whorehunters. And commonly God in his righteous iudgement recompenceth whore-hunters and harlots with filthy conſumptions in thoſe places whereby they took pleaſure to offend God. Therefore giuegive not your ſtrength to ſinne,Rom. 6.13.Rom 6:13 nor your members to be weapons of iniquitie, remembring that ſentence of the learned Father, Per quod quis peccat, per idipſum punitur, p. 24Man is puniſhed by that ſelfe ſame thing, by which he ſinned.

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

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

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

Sin enfeebleth mans nature.But where he ſaith, he is weakned, it is euident, that ſinne enfeebleth mans nature. As we may cleerly perceiue in Samſon and Dauid. For when Goliah and all Dauids enemies were not able to ouercome him,1. Sam. 17.1 Sam 17 his owne ſinne weakneth him. And when Samſon killed a thouſand Philiſtins,Iudg. 15.15 & 16.9.21.Judg 15:15Judg 16:9Judg 16:21 and no bands were able to keep him faſt, his owne ſinne made him a ſlaue to the Philiſtims.

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

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

THis deſire is a deſire of merciemercy and forgiueneſſe, and of his fauour, and to walk innocently and holily before him. For God looketh to the purpoſe of mans heart in repentance, more then to the words of his outward confeſſion. For albeit Ezekiah chattered like a ſwallow, and mourned like a done, Eſa. 38.14.Isa 38:14turning him to the wall; yet the Lord ſaid, I heard thy prayers, and ſaw thy teares. This is the deſire of merciemercy, of which the Apoſtle Paul ſpeaketh,2. Cor. 7.122 Cor 7:12 calling it epiptheſis.

My whole deſire. By this he would ſhew, that he parted not his thoughts betweene God and the diuell, or his fleſh and the world, but keepeth a ſound and a whole heart to God. He would not deuide the child,1. Ki…. 3.26 but keepe it altogether for God: whereas the worldlings do farre otherwiſe,Againſt by poeri…. giuing their countenance & outward ſhew of holineſſe and repentance to the Lord, p. 27and keeping that which is beſt to ſinne. Which ſort of dealing the Lord euer did abhorre.Eſa. 29.13.Isa 29:13 This people come to me with their lips, but their heart is farre away from me.

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

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

p. 28Verſe 10. Mine heart panteth, my ſtrength faileth me: and the light of mine eyes, euen they are not mine owne.

WHen he hath proteſted of the ſinceritie of his repentance, hee falleth forth to his former paſſions, that his heart is troubled, confuſed, circumagitate, and caried about, as it were giddie, troubled with diuers cogitations, and rolling about, ſcarce knowing what he was doing. The Hebrew word ſignifieth ſuch an agitation, which maketh him to wag, and thereby breedeth ſuch anxietie, that he as deſtitute of all counſell, knoweth not what he doth. For when men are diſquieted, they turne them on all ſides, not knowing what to do firſt. When the ſorrow and dolour rageth, the heart vſeth to pant and leape inſolently; and therefore he ſaith, that his heart panteth, and goeth about, as it were altogether inuerted; but faith ſetleth our heart, and fixeth it on God. This wagging error did ſhake Dauid ſo far, that he remembred not himſelf; albeit he leaned to the promiſes of God, yet through humane fragilitie he wauered a little.Gen. 7.18.Gen 7:18Albeit the Arke of Noah was aſſured by Gods couenant, p. 29not to be drowned, yet it was toſſed vehemently; and Peter, Mat. 14 30.Matt 14:30albeit by faith he walked on the ſea, yet he ſanke at the ſight of the waues. So let vsus alwayes remember, that there is no perfection in our faith,Our faith hath its owne defects, and our prayers their wauerings. but that it hath the owne defects and infirmities; yea in our prayers we hauehave our owne wauerings, till God call vsus home to himſelf. And if we hauehave ſuch agitations in our prayers in the time of our reſt, what maruell though we be diſquieted in the time of our tentations: as a ſhip in a tempeſt catied to and fro, as Iob and Dauid that we keep not a conſtant courſe in trouble, when we cannot do it in proſperitie.

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

And the light of mine eyes, euen they are not mine owne. The effect of the former is euident in the ſight of his eyes, which he ſaid in the ſixt Pſalme were dimmed. For his eies were inſtruments of ſinne, full of adulterie, when he made not a couenant with them. Vſe therefore thine eyes rightly O man, leſt thoſe who looke through the windowes,Eccle. 12.3Eccl 12:3 grow dim before the time. To whom cometh p. 30bleerdneſſe of eyes, Pro 23.29 30.Prov 23:29&c. ſaith Salomon? and he anſwereth, To thoſe that look to the red wine, and tarie long at wine, to them that go and ſeeke mixed wine, that is, by art to make wine ſtronger and more pleaſant.

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

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

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

That we may conclude this verſe, obſerue the glorie of God in giuing light to our eyes, Doctrine. Gods great power manifeſted in making the eye.in placing ſo great a light in ſo little an organ as the apple or pupill of the eye, which is the leaſt part of the eye, yet all the light is cloſed within that, that it may looke vp to the ſtarres, as a little ſtar it ſelfe, and from thence is retroflected or brought backe againe, when as the beames of the Sunne neuer paſſe the mid region of the aire. Whereby we are taught to admire his Maieſties worke in this little creature; as alſo to vſe this light rightly, not abuſing it in wantonneſſe, as thoſe who hauehave their eies full of adulterie; nor in malice, hauing eyes of reuenge; nor in couetouſneſſe,Pro. 23.6.Prov 23:6 as thoſe p. 32who hauehave an euill eye, as I hauehave ſpoken before. And finally let vsus know, that if his Maieſtie hath cloſed within ſo little roome ſo great a light now,If our eyes ſee ſo cleerly now being imperfect, how cleerly ſhal they ſee being made perfect in heauen. vnſpeakable ſhall the brightneſſe of that light be, when we ſhal be glorified, and our eyes perfected. For when we cannot now behold the Sun, then our eyes ſhall be brighter then the Sunne, and ſee that euerlaſting Trinitie, and the Angels in eternall glorie.

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

NOw he addeth ſome new circumſtances to augment the heauineſſe of his euill, by which he might prouoke God to merciemercy; namely, that he was left alone by ſuch, whom either nature ſhould hauehave bound to him, as his brethren and kinſmen; or of acquaintance, as his familiars, of whom Solomon ſaid, that a friend is nearer then a brother. Pro. 18.24Prov 18:24This might hauehave come either through diſdainfulneſſe, that they were aſhamed of his croſſes, as is the cuſtome almoſt of all men. For in proſperitie, when they ſee a man in a good caſe, then they p. 33forge acquaintance on him;A man in proſperitie hath many friends, in aduerſitie few or none. they alledge they are of his kinred and blood, and come of his houſe, though they be not in any degree of his kinred: but when he is diſtreſſed and in aduerſitie, though they were of his kinred, they will be as Iobs friends, and looke not ſe…en dayes onelyonly,Iob 2.13…Job 2:13 but ſeuen yeares a for on him, and misknow him, or for feare to purchaſe hatred for his cauſe. Thus through feebleneſſe they refuſe him help, and ſtand aſide from his plague, wherby they did greatly exaggerate his griefe, in that when he flouriſhed they followed him, when he was troubled they did forſake him; whereof he complaineth at another time,Pſal. 142.4 Iob 6.15. Luk. 23.49 2. Tim. 4.16.Ps 142:4Job 6:15Luke 23:492 Tim 4:16 I looke to the right hand, and none knoweth me. And Iob, My brethron paſſed by me. And when Chriſt was naked on the croſſe, his friends ſtood a farre off. And Saint Paul ſaith, In my firſt defence none was with me, but all left me. By which examples we ſhold be enarmed with patience,Though all forſake vsus, God cleaueth to vsus. though all forſake vsus, if God be with vsus. For our God will not leaue vsus, or be aſhamed of vsus, or be afraid to aſſiſt vsus. Therefore alſo ſaith Dauid, Pſal. 31.1… & 5….…3.Ps 31:1Ps 5:3I am forgotten as a dead man out of mind: I am like a broken veſſell. And in another place: But it was thou, O my companion, p. 34my guide and my familiar, which delighted to conſult together, and went vntounto the houſe of God as companions. And, I am become a ſtranger to my brethren, euen an alien to my mothers ſonnes. Pſal. 69.8. & 88.8.18.Ps 69:8Ps 88:8Ps 88:18And. Thou haſt put away my acquaintance far from me, and me to be abhorred of them: I am ſhut vp, and cannot get forth; and my louers and friends haſt thou put farre from me, and mine acquaintance hid themſelues. And Iſaias the Prophet ſaith, I looked and there was none to helpe, Iſa. 63.5. Zech. 13.6.Isa 63:5Zech 13:6and I wondred that there was none to vphold. And Zechariah, Thus was I wounded in the houſe, of my friends. And Iob: Iob 6.13. & 19.13.14 15.16.17.18.19. & 30.1.Job 6:13Job 19:13Job 19:14Is it not ſo, that in me there is no help? and that ſtrength is taken from me. And, He hath remoued my brethren farre from me. And alſo, My acquaintance were ſtrangers vntounto me, &c. And, But now thoſe that are yonger then I am, mocke me; yea thoſe whoſe fathers I hauehave refuſed to ſet with the dogs of my flocks.

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

foreign:

foreign.

Coram amici timuerunt: pedes vero firma verunt ſocij. p. 35foreign Qui vero me prope euntes, de longe receſſerunt.

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

By this expenence of Dauid let vsus learne, Doctr. No coniunction can ſtand▪ vnleſſe it be in God.that there is no coniunction ſo ſtrict, if it be not in God which can be able to bind any fleſh to vsus. For the bonds of nature are very weake, becauſe the ground of them is but fleſhly, that is brittle and inconſtant. Therefore let vsus not truſt in fleſh and blood. Woe be vntounto him who putteth his ſtrength in man.Ier. 17.5.Jer 17:5

Next, Trouble trieth our friends.Trouble trieth who are friends. Iob 6.15.…Job 6:15 They will be vntounto thee as a brooke, and as a broken tooth in the day of thy aduerſitie. I know the proofe of them; and if thou wilt not truſt me, then thou ſhalt learne by thine owne experience, when thou ſhalt ſtand in need of their comfort. They will be as a p. 36broken reed,2. Ki. 18.21 which, howſoeuer it may ſeem to be a precious ſtaffe, if thou leane vntounto, not onelyonly will faile thee, but iniure thee, and pierce thy hand. There are many rarities in the world, which men ſeeke after, but there is not it well ra…er then to find in all thy life a faithfull,A rare thing to find a truſtie and faithfull friend. conſtant and ſecret friend, whom if thou can find, to keepe him is better then gold. It is written of Alexander, that coming to the ſepulcher of Achilles, he wept, ſaying,Plut in vita Alexandri. O foelicem inuenem, qui Homerum laudum ſuarum depredicatoram, & vnicum fidelem amicum Patroclum inuenerit: O happy youth, who found ſuch a preacher of his praiſes as Homer was, and ſuch a faithfull friend as Patroclus. Valerius Maximus maketh mention of two, who kept conſtant kindneſſe. Pythias and Damon, of whom the one being adiudged to death on a certaine day, the other entered himſelfe in his fellow companions place, til he went home to put his affaires in order, who abode vntill the very laſt day, and then came: which thing the Tyrant ſeeing and admiring, pardoned the other, deſiring that they would admit him the third of their ſocietie. Should not we be aſhamed that are called Chriſtians, that neither louelove nor truth can be p. 37found amongſt vsus. We louelove for gaine, and we diſcord for gaine:The heathens may condemne Chriſtians, amongſt whom louelove and truth is rare to be found. Luk 18.18. Mat. 10.36Luke 18:18Matt 10:36 and therefore thoſe Heatheniſh people ſhall condemne vsus at the latter day. Now is found to be true that ſentence which our Sauiour foretold, that in the latter dayes faith nor louelove ſhould not be found in the earth; and louelove ſhould wax cold, the father againſt the ſon, &c. a mans enemies ſhould be thoſe of his owne houſe.

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

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

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

They deuiſed euill againſt him. And what can be euill, if blood and crueltie be not euil againſt the Creator and creature. If they did it ignorantly, it were tolerable; but ye know they do againſt their conſcience. They think p. 40when they ſlay vsus, they do God good ſeruice, as our Sauiour faith; but they are murderers. And therefore the Lord open their eyes, that they may ſee what they do, and their eares may heare Chriſt ſaying vntounto them,Acts 9.4.Acts 9:4 Saul, Saul why perſecuteſt thou me?

The ſecond point, is the meanes which they vſed againſt him; their pupoſes, their words, and their actions. The laſt word of the verſe, they meditated, is the ground of the reſt of their miſchiefes. They meditated, they conſulted: for wr…ngs done raſhly, are leſſe dangerous, and more excuſable, out of a ſplene and choler; but ad…ed euils are more fearfull, and more hardly to be eſchued, laying the grounds and pillars of their proceedings vponupon ſome ſ…re …uld. But we hauehave one aduanta…e,A comfort to Gods children, that God can diſappoint the wickeds counſell. … Kin. 5.9. Iob 15.35. Pſal. 56.2. Pſal. 94.20.Job 15:35Ps 56:2Ps 94:20 that God is preſent in all their counſels, a…d can not onelyonly reueale them, but alſo d …ppoint them: as the counſels of the king of Aram. They hauehave trauelled with vanitie, and brought forth lies and wind for their tr…uels. And from the abundance of their heart, their mouth ſpake. What? Vanities, iniquities. Mine enemies would daily ſwallow me vp; for many ſight againſt me. Vnrighteouſneſſe: Hath the throne of iniquitie fellowſhip with thee? which forgeth p. 41wrong for a law. And many other ſignifications, as, labour, ſharpneſſe, &c. See how this one word comprehendeth many miſchifes, which flow from a cruel heart againſt Gods children. The heart of man is deep, and excogitateth a world of euils, and they buſie themſelues ſo about that buſineſſe, that they forget themſelues. Yet this is a comfort to vsus, that all their ſpeeches, calling vsus Diuels, Hugonites, ſeditious, and what not, are all but vanities,Nota. as they are vaine men who ſtyle vsus ſo.

Finally, thoſe their meditations & communications, which proceeded from cruell hearts, burſt forth in actions which were mixed with craft, and ſo much the more perillous, for they are ſaid to lay ſnares for him; taking the metaphor from hunters, fowlers or fiſhers, whoſe trade is onelyonly to catch birds, beaſts and fiſhes by their engines and policie, ſeeing hardly they can be taken otherwayes. So theſe bloodie Nimrods, mightie hunters before the Lord,Gen. 8.9. Pſal. 124.Gen 8:9Ps 124 thoſe fowlers who lay grins, who lay nets to ſnare Gods Saints God ſhall diſappoint them. In them, both craft and cruelty are conioyned;Satan more to be feared becauſe of his craft, thē cruelty and Satan is not ſo much to be feared being a Lion, as being a Serpent. Pharaoh ſaid, p. 42Let vsus worke wiſely with them, Exod. 1.10.Exod 1:10that is, craftily. Lord keepe thy Church from the policie and craft of hypocrites, more then from their ſword and open violence.

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

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

He anſwereth them by ſilence and taciturnitie, as Chriſt himſelfe did before Pilat, Herod and Caiaphas. Mat. 27.12 14. Luk. 23.9.Matt 27:12Luke 23:9For there is a time to ſpeake to a foole, and a time to be ſilent. When thy particular is touched, be ſilent; but when Gods errand is a doing,When fit to ſpeake, when to be ſilent. then ſpeake. Nihil fortius, nihil egregius, quàm audire noxia, & non respondere contraria, ſaith the Father Caſſiod, Nothing more couragicus, nothing more excellent, then to heare iniuries, and to make no anſwer againe. Silentium reſponſi loco, &c. let ſilence be an anſwer. p. 43This is a great victory of a Chriſtian to hauehave the commandement of his affections,A great victory in a Chriſtian to ſubdue his paſsions and not to reply to wicked men, nor to reuile thoſe who hauehave reuiled him; but bleſſing thoſe who curſe him, not anſwering to them. For by meeting iniurious ſpeeches with like reproches, we ſhew our impatiencie, depriue God of his glorie (to whom belongeth vengeance,) enarme our enemies, giuing them further aduantage, and expoſe our weakneſſe to the ludibrie of the world. Viuendo melius argunitur obtrectatores, quàm loquendo, Slanderers are better checked by our life then our ſpeeches.

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

He ſaith not, he was dumbe and deafe; in the probleme of Aphrodiſeus, foreign. as in the father of Iohn Baptiſt,Luk. 1.20.Luke 1:20 who neither heard, but by ſignes, nor ſpoke, the nerues p. 44being bound vp by God, which ſerued both the ſenſes of ſeeing and ſpeaking. Saint Marke ſaith, foreign, ſurdus vix loquens, deafe ſearce ſpeaking. Saint Ierome in Math. 8. thinketh foreign rather to be called deafe then dumbe.

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

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

And in whoſe mouth are no reproches. He compareth himſelfe to a dumbe and deafe man for two cauſes. For firſt he would ſignifie, that he was ſo wearied with vaine calumnies, that he could not hauehave time to ſpeake one word in his owne defence; for p. 45why ſhould he make apologies for his equitie, to the pertinacious ſlanderers of his iuſt cauſe. Next, he produceth his patience before God, to moue him the more to pitie him. For if we be wronged by men, and beare it patiently, it maketh men to pitie our caſe the more: much more pitie wil it be with God, who truly can conſider our wrongs. If we are ſilent in our owne cauſe, then God will pitie vsus;Caſt thy cauſe ouer vponupon the Lord. but if we take our owne cauſe in hand, then God will leaue vsus. So, if we would hauehave God to be our patron and ſpeechman, let vsus bridle our affections, and not giuegive looſe reines to our ſudden paſſions. If it be poſſible, as much as in vsus is,Rom. 12.18Rom 12:18 let vsus hauehave peace with all men.

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

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

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

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

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

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

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

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

HE vſeth an argument to moue the Lord to heare him, taken from his enemies inſultation ouer him. For the nature of the wicked,Iud. 16.23. The wicked inſult ouer Gods children. Lam. 1.2. Sa. 1.20.Judg 16:23Lam 12 Sam 1:20 is to inſult ouer Gods children, as the Philiſtims did ouer Samſon. Ieremie lamenteth, that the enemies opened their mouth againſt the citie and nation; and Dauid feared that Sauls death ſhould be publiſhed in Gath or Askelon; and Micah, Reioyce not ouer iue mine enemie. This inſultation diſpleaſeth God ſo much, that he turneth p. 49backe that euill vponupon the inſulter. So did the children of Edom crie,Pſal. 137.7.Ps 137:7 Raze it, raze it, to the foundation thereof.

And when my foote ſlippeth. The wicked reioice at the fall of others. 2. King. 18.2 Kgs 18This is a mark of an euill and diuelliſh man, who can be glad at the fall of others, euen his enemies, ſpeaking great things, as did Rabſheketh. Againſt which ſort of railers Saint Ierome inueyeth mightily: Caninam (ſaith he) exercent facundiam, eloquenter maledicentes, Nerones foras, intus Catones: They exerce doggiſh eloquence, without Neroes, within Catoes. Which ſort of people God will ouerthrow. It ſeemeth to be the comfort of wicked men (as the ſame Father ſaith) to carp at good men, becauſe of the multitude of offenders they ſuppoſe the blame of their faults to be leſſened, or becauſe by the diſpraiſe of others we would ſeeme to be praiſeworthy. Finally, that there be few which abandon this vice, and ſeldome are they found who ſhew their life ſo vnreproueable when they reproue another, and therefore this euill is rife; and therefore in many this vice is hot, becauſe it is willingly entertained of all.

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

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

SOme of the interpreters thinke that this verſe ſheweth his halting of a bile; but it is not very likely, neither is there greater reaſon then to ſay the like of Ieremie, who ſaith, that his enemies intended and awaited for his halting. But the ſentence is, that like a cripple man without helpe he is like to fall downe.1. Kin. 18.21.1 Kgs 18:21 We halt in ſin, and often betweene two opinions, as the Iſraelites, whereupon we are forced to halt in our bodies.

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

When he faith, they are euer before him, note the extremitie of his tentation, that he hath no ſtay of his trouble, but continually preſſed therewith. Should not we thank God that deales more mercifully with vsus, that notwithſtanding of our ſins doth not ſuffer vsus to be ouerwhelmed with troubles: for he is faithfull, 1. Cor. 10.13.1 Cor 10:13who will not ſuffer vsus to be tempted aboue that which we are able to beare.

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

Verſe 18. When I declare my paine, and am ſorie for my ſinne: Verſe 19. Then mine enemies are aliue, and are mightie; and they that hate me wrongfully are many.

HEre the malice of his enemies is deſcribed from the circumſtance of time when they vtter their malice in the higheſt p. 52degree; when he is loweſt, in declaring both his ſinne and the puniſhments thereof: and being afflicted of God, they afflict him, and impeach his ſpirituall meditations. Thus Satan taketh vsus at the ſhot, and at the pinch; that when we hauehave to do with God ſpecially and moſt particularly, he then▪ manifeſteth his malice moſt againſt vsus, to interrupt our diuine ſeruice; yea he goeth mad in furie when he ſeeth vsus ſeruing God:Satan abhorreth our repentance and confeſſion of ſin. for there is no exerciſe which he doth more abhor then repentance and confeſſion of our ſinnes; for in ſo doing, we bid adieu to the diuell, and acquit our ſelues from his camp.

Lorinus following Origen, expoundeth this of auricular confeſſion to the Prieſt, yet he granteth that this place doth not conuince the vſe of confeſſion ſacramentall which was not vnderunder the law, neither the other which was made ſometime to men, yet he thinketh it fauoureth them both, leſt contadicting the Fathers▪ he may ſeeme to fauour the heretikes who abhorre the ſacramentall confeſſion.

Mine enemies are aliue. The miſeries of Gods children inanimates their enemies, and giues them new courage; as though they got a new life, and were reuiued when p. 53they heare the deſtruction of Gods children; and yet they are in effect dead, who delight in the dead works of ſinne, Non eſt viuere, ſed valere vita.

Si viuis animae, ſi quid antiquà tibi

Remanet vigoris: pelle foemineos metus,

E… inhoſpitalem caucaſum mente indue.

foreign,ardere, but rather as Plato in Cratylo, foreign, viuere, vnde Iupiter foreign.

The luſt of the wicked is ſinne.Alſo I mark here, what is the life of wicked men, ſinne and doing of wrong. The diuel he delighteth to tempt men to ſin, and the wicked cannot ſleep till they hauehave done ſome ſin, and neither can eate nor drinke with delight till they hauehave performed ſome miſchiefe.

And they that hate me wrongfully are many. An argument to perſwade God to deliuer him, is, his innocencie, that the wrongs he ſuffereth are cauſleſſe. For ſurely the Lord will not maintaine vsus againſt our enemies, if we hauehave iuſtly prouoked their anger.Pſal. 5.4.Ps 5:4 For he is a God that loueth no iniquitie, and no wickedneſſe dwelleth with him. It is not his pleaſure that we ſhould be enuious, neither p. 54wil our Chriſtian profeſſion admit it, which is ſo far from doing wrong,A mark of one truly religious, he doth wrong to none. that by the contrary it will be content patiently to endure iniuries. Then if this be a note of true religion, to do violence to none, what religion thinke ye the Romaniſts hauehave, who teach, that it is ſ…ruice done to God … murder Princes, ſhed Chriſtian and innocent blood? it is a bloodie religion, a…d the Diuell is the father of i… and Rome the mother which hatched it. Flie from …ha… Babel, that ye be not partakers of her iudgements.

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

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

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

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

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

p. 5621. Forſake me not, O Lord: be not thou far from me, my God. Verſe 22. Haſte thee to help me, O my Lord, my ſaluation.

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

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

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

p. 59A GODLY AND FRVITFVL EXPOSITION ON THE LI. PSALME, the fift of the Penitentials.

THis Pſalme is moſt memorable amongſt the ſeuen Penitentials: ſo that Athanaſius that learned and diuine Doctor inſtructeth Chriſtiā virgins,Tract, de Virg. when they awake in the midſt of the night to repeate the ſame; and the ancient Church made great vſe of it. And iuſtly may it be called the ſinners guide. For as Dauid by his ſinne led them to error; ſo by this his repentance he leades them to grace.

This Pſalme conſiſteth of a Title and Supplication.The diuiſiō of the Pſalme. The Title containes the argument, ſubſtance and occaſion of the Pſalme. The Supplication containeth ſixteen arguments, which he vſeth to moue God to hauehave p. 60compaſſion on him; and a prayer for the Church in the end.

The Title.

To him that excelleth on Neginoth. A Pſalme of Dauid, when the Prophet Nathan came vntounto him, after he had gone in to Bathſhebah.

The Title beares foure things. 1. the Author and pen-man of this Pſalme, Dauid; Gods Spirit no doubt being the inditer. 2. To whom it was committed to be ſung, To the chiefe Muſitian on Neginoth. 3. At what time, when Nathan had reprooued him. 4. The occaſion of the reproofe, his going in to Bathſhebah.

Dauid is not content verbally to vtter his repentance, or to leaue it in the periſhing books of the records of his kingdome,His repentance is cō mitted to the eternal monument of Gods booke. but he committeth it to the euerlaſting momuments of Gods booke, whereof one iote cannot periſh, but ſhall endure for euer, in deſpight both of the Diuell and Antichriſt the Pope his firſt borne.

A Pſalme of Dauid.

He putteth to his name, prefixing and ſubſcribing it himſelfe, neither will ſuffer any to publiſh it but himſelf: as he was not aſhamed to ſin, he is not aſhamed to repent; p. 61as he was not aſhamed to ſin openly,Let not thoſe be aſhamed to repent for ſinne, who hauehave not bin aſhamed to ſin, Theodoſius his repentance. he is not aſhamed publikly to declare his repentance.

Theodoſius the Emperour is renowned in all the world for his humble repentance before Saint Ambroſe, after the ſlaughter at Theſſalonica, where in the place of the penitents he fell downe on his face, and ſaid, Agglutinata eſt terra anima mea, My ſoule is glued to the earth. None are aſhamed to ſinne, but all are aſhamed to repent; and ſo God powreth ſhame vponupon many, becauſe they will not honour him whom they hauehave diſhonored.