Commentary Upon Lamentations — John Udall

Commentary Upon Lamentations · John Udall

The third Chapter.

I Am the man] i. I the Church of GOD being one bodie, am like vntounto a man; for heere the Verse. 1.Prophet changeth, from the person of a woman (as before) to the person of a man; and speaketh not of himselfe alone, but of the whole Church vnderunder the person of one mā [that hath seen affliction] i. that hath had experience of all sortes of troubles [in the rod of his indignation] i. whilest he (to wit the Lord) corrected me with his rodde, that his exceeding anger against me for my sinnes, caused him to lay vponupon me.

Doctrine. [the man] the Church and children of God, are 1the most subiect vntounto affliction of all other people. Examples hereof are the Israelites in generall, Iaacob, Moses, Iob, Dauid: Christ himselfe in particular. The reason is, because, first, God will not hauehave them in louelove with this world: Secondly, Sathan and the wicked beare an vnappeaseable malice against them: Thirdly, they are thereby made fittest to serue God and obey his lawes, Psal. 119. 67. The vse is, to teach vsus, first, not to looke for any other condition, if we desire soundly to continue in the seruice of God, Luke 14. 27. else afflictions when they come, prooue either intollerable vntounto vsus, or cause vsus to fall away: Secondly, to esteeme afflictions not a note of infamie, but rather a speciall mark of Gods fauour in his Children.

Doctrine. [I hauehave seene, &c.] the whole people speaking as one man, teacheth vsus this doctrine. EueryEvery member of the 2Church of God, hath his portion in afflictions, one way or other, 2. Tim. 3. 12. for either he shall be crossed in his wife, children, kinred, or outward estate; or else in his minde, by grieuous temptations; experience of all estates and ages doth shew it to be so. The reason is, because, first, eueryevery one hath need thereof: Secondly, it maketh them conformable vntounto their head Christ Iesus, Phil. 3. 4. 5. The vse is, first, to confute their opinion that perswade themselues, though others suffer, yet they may escape. Secondly, to teach vsus, that we can no way escape afflictions, except we renounce the true profession of religion.

Doctrine. [in the rodde of his] the godly (when their 3iudgement is vpright) doe alwaies acknowleege Gods hand the principall agent in their punishment. The reason is, because they know him to hauehave all power in his hand. The vse is, to teach vsus, first, in all things to glorifie the Lord, so did Iob. 1. 21. &c. Secondly, to take our troubles patiently, seeing they proceede from him that is Almightie, and loueth vsus.

Doctrine. [indignation] God dooth not vse to afflict his people, but when their sinnes giuegive iust matter for his anger 4to worke vponupon. The reason is, because he is iust and punisheth none vniustly. The vse is, to teach vsus, first, in all our afflictions, to acknowledge our sinnes to be the cause thereof. Secondly, to labour the reformation of our sinnes, if we looke to be rid of our troubles.

[He hath let me] i. he hath by his power drawne me [and Verse 2.caused me to goe] i. inforced me to enter [into darkenesse] into great and grieuous troubles, which is a condition subiect to errour, if God support vsus not especially [and not into light] i. not into prosperity or flourishing estate which heretofore I hauehave enioyed.

Doctrine. [Led and caused me, &c.] Afflictions are against the naturall desires of the godlie. The reason is, because they 1are bitter to flesh and blood; whereas naturally wee desire the things that delight flesh and blood. The vse is, to teach vsus, first, the cause why afflictions are so grieuous vntounto vsus, because they crosse our affections: Secondly, God doth it, least we should be too much in louelove with the world.

Doctrine. [darkenesse] afflictions are both grieuous and 2dangerous vntounto the godly, except the Lord doe specially assist them. The reason is, because, first, they remoue worldly delightes from vsus: Secondly, they bring many sorrowes vponupon vsus: Thirdly, we are quickly very weary therewith: Fourthly, we are most weake in them, and vtterly vnable to stand vnderunder them. The vse is, to teach vsus, first, that we are not to be stoicall, or vnaffected with troubles when they are vponupon vsus: Secondly, to be most carefull to seeke to God, and vse all good meanes that we may be able to stand firme in the day of triall.

Doctrine. [not into light] the consideration of those blessings 3which we hauehave lost, is a speciall meane to affect vsus with the crosse, when it is vponupon vsus. The reason is, because we esteeme more highly of them when they are gone, and we feele the contrarie, then when we had them. The vse is, to teach vsus, first, to be the more sorie for our sinnes that caused such an alteration: Secondly, to be the more earnest to desire and to pray to be restored into our former good estate againe.

[OnelyOnly he is turned against me] i. he setteth all his power Verse 3.against me, and none else [he turneth his hand all the day] i. he setteth his stroakes to light vponupon me continually.

Doctrine. [OnelyOnly] God punisheth (in comparison) none 1in this life, saue his seruants onelyonly. The reason is, because, first, he loueth them, and wil not let them goe on in sinne: Secondly, eternall punishments are prepared for the wicked, therefore are they the lesse punished here. The vse is, to teach vsus, first, in the multitude and the greatnesse of afflictions, to acknowledge Gods great mercy, and to labour to take them patiently, and contentedly: Secondly, to esteeme their case fearefull that are without afflictions, seeing it is a signe that they are bastards and not children, Hebr. 12. 8.

Doctrine. [turned] as God declareth all his merciemercy to vsus in his fauour, so are all his arrowes against vsus in his displeasure; 2the Israelites are a manifest example hereof. The reason is, because, first, their sinnes bee greatest that hauehave had the most meanes to keepe them in obedience: Secondly, Gods iustice must punish according to the qualitie of the offence. The vse is, first, to shew vsus the cause why God punisheth his seruants more then others in this world: Secondly, to teach vsus, the greater blessings wee hauehave receiued to bee the more carefull that wee prooue not thanklesse, least we receiue the greater iudgements.

Doctrine. [against mee] God is neuer indeed against his, 3but it seemed so in their present feeling, this is the doctrine. Gods people seeme often in their own perswasion to be cast off of God, and pursued as his enemies: Iob and Dauid are notable examples hereof. The reason is, because we iudge according to our present feeling, which is a greatfaulte. The vse is, first, to shew how it is in our nature to be in extremes; either too secure or too much cast downe: Secondly, to teach vsus to be staide in a patient expectation of his merciemercy, and not to despaire though our estate seeme neuer so miserable.

Doctrine. [all the day] as God is long or hee punish, so is he long or hee cease punishing of his children. The reason 4is, first, that in his iustice, correction might insome measure recompence the abuse of his patience: secondly, that hee might frame vsus aright, which is hard to doe, and long first, because of our vntowardnesse. The vse is to teach vsus, first, not to looke for present riddance from any crosse: secondly, not to despayre though we hauehave suffered long, and prayed long, and yet are not relieued, but to abide it patiently and pray more earnestlie.

[My flesh & my skin hath he caused to wax old] i. the markes Verse 4.of his heauie hand against me for my sinne, appeareth in the wearing away of my flesh, and withering of my skinne [hee hath broken my bones] i. taken away all my strength, as Psal. 6. 3. 4, Isay 38. 13. see chap. 1. vers. 13. and that with greatest torments, for such is the breaking of the bones.

Doctrine. [caused to waxe olde] Gods punishments for 1sinne doe often appeare euen in the bodie of man. The reason is, because, first, sinne is committed in the bodie: secondly, the body being the more sensible part, might affect vsus the more when we feele Gods punishments in it: thirdly, that others may hauehave the more cleare example in beholding our bodies punished. The vse is, to teach vsus, when we are punished in our bodies, first, to acknowledge Gods iustice in it for our sinne, which worldlings will not doe, but doe account thereof onelyonly as an ordinarie thing: secondly, to ascribe it to his mercy that correcteth vsus in this life, to learne amendment by it.

Doctrine. [my flesh and my skin] the wasting and withering of the body is to be acknowledged a punishment from 2God; and the flourishing of the same to be a speciall blessing. The reason is, because we were created in a flourishing condition: the contrarie comming vponupon vsus for sinne. The vse is, to teach vsus, to praise God for the health and flourishing of the bodie, more then we doe (for that it is ordinarie) and to confesse our sinnes the causes of the other.

Doctrine. [broken my bones] there is no torment so grieuous, 3but the godly feele it, when Gods hand is vppon them for their sinnes. The reason is, because first, his anger is most grieuous and intollerable: secondly, hee would hauehave vsus thoroughlie affected and humbled. The vse is, to teach vsus, patientlie to endure any extremity that the Lord laieth vponupon vsus, and not despayre vnderunder the waight of it.

[He hath builded against me] i. he hath eueryevery way enclosed Verse 5.me with bulwarkes and ramparts, that I cannot escape nor withstand his hand [he hath compassed me about with gall and wearisomnesse] i. hee hath filled me with bitternesse and most tedious wearisomenesse.

Doctrine. [builded] the punishments that God laieth vponupon vsus, are inuincible, and no way to be escaped. The reason is, 1because, first, of his greatnesse and the infinitenesse of his displeasure when it sheweth foorth it selfe: secondly, our weakenesse which then especially we feele. The vse is, to teach vsus, first, to take heede that we doe not by our disobedience incurre his heauie displeasure: secondly, to humble our selues vnderunder his mighty hand when he smiteth.

Doctrine. [Gall] the afflictions of the godly are oftentimes the most grieuous things that can bee felt: Examples, 2Israel in Egypt, Iob in his agony, and many others. The reason is, because God would hauehave them feele a taste of his anger, and of the desart of their owne sinnes. The vse is, first, to teach vsus, how iust cause we hauehave to be humbled: secondly, to let vsus see the great merciemercy of God to vsus, that might punish vsus most extreamely and eternally in the torments of hell.

Doctrine. [weariesomenesse] the godly are often brought in this life to feele nothing but griefe and sorrow. The reason 3is, because, God would thereby bring them to a thorough hatred of this world, and longing after heauen. The vse is, to teach vsus, first, how hardly wee are sufficiently humbled, that neede to bee so sharpely dealt withall: Secondly, that grieuous and continuall afflictions are mostnecessarie for vsus.

[He hath set me in darke places] i. he hath brought me into Verse 6.great and grieuous troubles, &c. see vers. 2. [as they that be dead long agone] i. like to them that are long since dead, and both past remembrance, and hope of reuiuing into their former worldly estate.

Doctrine. [darke place] afflictions are both grieuous and 1dangerous vntounto the godly, except the Lorde doe specially assist them therein. For the reason and vse hereof, see verse. 2. Doctr. 2.

Doctrine. [dead long agone] God often bringeth his people 2to bee of a desperate estate in their outward condition: examples hereof are, the Israelites at the red sea, Iob, Dauid, and many others. The reason is, because, first, God will declare his power the more euidently in their deliuerance: Secondly, that it may appeare that there is no helpe in man. The vse is, to teach vsus, first, not to thinke it strange when God dealeth so with vsus: secondly, neuer to despayre though wee fall into such extremities; but still to rest vponupon the Lord, and to hope for his outstretched arme to deliuer vsus.

[He hath hedged mee about] i. hee hath compassed mee Verse 7.round about with troubles as an hedge [that I cannot get out] i. that by no meanes I can escape and be deliuered [hee hath made my chaines heauie] i. he hath made my calamities that I am hedged in withall, most heauie and burthenous vntounto me.

Doctrine. [he hath hedged &c.] As the afflictions of the godly are many, so are they not able to be escaped by the 1strength of flesh and bloud, Psalm. 22. 12. 16. & 44. 22. The reason is, as in the verse. 5. Doct. 1. The vse is, to teach vsus, first, to feare God aboue all, seeing wee cannot auoyd his stroake. Secondly, to bee humbled by our seuerall troubles, seeing wee cannot by stoutnesse or impatiencie bee deliuered.

Doctrine. [chaines heauie] Our afflictions in Gods anger are often made most heauie, yea intollerable vntounto vsus. The reason 2is, because, first, of the greatnes of his anger. Secondly, of the obstinacie of our nature not els subdued, Psal. 38. 3. &c. 69. 1. &c. 107. 10. and 105. 18. &c. The vse is, to teach vsus, to take heed of striuing or murmuring against God, seeing he is strongest and must preuaile.

[Also when I crie and shoute] i. When I pray, and for earnestnesse Uerse 8doe lift vp my voyce aloude [he shutteth out my prayer] i. he graunteth not any requests, but seemeth vtterly to reiect them.

Doctrine. [when I crye] Afflictions doe make the dullest 1and most froward of Gods children to crye for helpe, Leuit. 26. 41. Psal. 107. 6. 19. 28. The reason is, because, troubles do first breake the vntamed heart of man: secondly, take away blind pride, and make vsus see our selues. The vse is, to teach vsus, first, to see the corruption of our nature, that needeth such meanes, or els will not rightly be framed. Secondly, that afflictions are no signes of reprobation, seeing the godly feele them, & waxe the better by them. Thirdly, to giuegive our selues (especially in affliction) to fasting and praier, seeing the godly hauehave done so, and got much comfort thereby.

Doctrine. [also] The heauiest plague that man can endure 2in this life, is to hauehave God to refuse to heare his prayer when he calleth vponupon him in distresse, Prouer 1. 28. lere. 14. 11, 12. The reason is, because, wee can looke for no helpe in our miseries but from him. The vse is, first, to shewe the exceeding follie of the presumptuous, that doe deferre to repent, thinking to be heard at any time. Secondly, to teach vsus not to put off amendment from day to day, seeing God refuseth to heare, when his anger is gone out against sinne.

Doctrine. [shutteth out my prayer] God often deferreth to heare the prayer of his children, when yet he purposeth in 3due time to graunt their requests, Psal. 22. 1. &c. 77. 8. &c. Obiection, why then are they commanded to pray alwaies? Answere, because he hath promised to heare their prayers, though he hath limited no time thereunto. The reason why he doth so, is first, to trie their patience, & exercise their faith: secondly, to moue them to continue and to grow in feruencie. The vse is, to teach vsus, that (howsoeuer our naturall affection perswadeth otherwise) it is for our good to be deferred now and then, in the obtaining of those petitions, which we aske of God according to his will.

[He hath stopped vp my waies] i. vtterly depriued me of any Verse 9.meanes to escape [with hewen stone] i. most strongly and closely [he hath turned away my paths] i. disappoynted me of all my deuises, that I hauehave taken in hand for my libertie. This verse is in effect the same with the 5. and 7. verses.

Doctrine. [he hath stopped] This being in effect the same that often hath hetherunto been sayd, teacheth vsus this doctrine. 1The often repetition of the greatnesse of our afflictions is profitable for vsus. The reason is, because, it worketh vsus the better to true sorrowe for it, which is the end of it. The vse is, to teach vsus, first, that we are very dull and hard to learne how greatly God is offended with vsus. Secondly, that we must bee truely humbled before we can thoroughly repent.

Doctrine. [stopped] when God mindeth to continue our 2afflictions, he will frustrate all the meanes vsed to bring vsus out of them. The reason is, because, no meanes can preuaile contrarie to his purpose. The vse is, to teach vsus, whensoeuer we are crossed in our deuises, not to fret at the instruments thereof, but to acknowledge it to be the worke of God.

Doctrine. [my waies] No counsels of mē cā preuaile except God do blesse thē, Psal. 127. 1. &c. The reason is, because all 3power to performe any thing is from him alone. The vse is to teach vsus, first, to be sure to hauehave warrant in the word for all our enterprises. Secondly, to pray alwayes to God for his assistance in eueryevery thing that we take in hand.

Doctrine. [turned away my pathes] God scattereth all the deuises of his people, so long as he is angry with them, Isay. 29. 15. 16. 4The reason is, because that he would thereby let them see that it is he that doth all things. The vse is to teach vsus, aboue all other things to seeke reconciliation with the Lord, so shall our waies be prospered with his hand.

[He was vntounto me a Beare lying in wayte] i. his heauy hand was to me as a Beare which teareth and commeth on the Uers. 10.sodaine, hauing wayted secretly for opportunitie to annoy me [a lyon in secret places] i. he was most strong and yet hid his power till he came vponupon me vnawares.

Doctrine. [a Beare &c.] God often laieth vponupon his people such roddes, as bee not onelyonly sharpe and seuere, but also 1violent and inuincible, so as those that feele them can no waies auoide them, Hos. 13. 7, 8. Psal 50. 22. The reason is, because, first, his anger is heauie of it selfe, seeing he is infinite. Secondly, our sinnes are great and grieuous, deseruing seuere punishment. Thirdly, our strength is most weake whē we hauehave to doe with the Lord. The vse is, to teach vsus, first, to reuerence and feare him aboue all, that can cast both bodie and soule into hell fire, and to take heed of sinne that maketh him angrie with vsus; but wee often doe cleane contrarie: for we feare men so much, as to auoyd their displeasure, wee let not to sinne against the Lord. Secondly, to be humbled vnderunder Gods mightie hand, whensoeuer he laieth any afflictions vponupon vsus.

Doctrine. [a Lyon lying in secret] Gods dearest children 2are not able to stand vnderunder the waight of Gods plagues, whē he visiteth them according to their sinnes, Psal. 2. 12. & 38. 3, 4. Iob. 3. 11. &c. The same appeareth by Christs agonie, when he did feele Gods anger against our sinnes, which hee did beare, Luk. 23. 30. Math. 26. 38. & 27. 46. The reason is, because his anger is heauie, our sinnes are grieuous, and wee weake: as in the last Doctrine. The vse is, first, to confute the errour of satisfaction, seeing we cannot answere to God one for a thousand, Iob. 9. 2, 3, &c. Secondly, to teach vsus, how hardly our great corruption is done away. Thirdly, that we may see how needfull it is for vsus now and then to feele Gods anger against vsus, that wee may thereby learne to knowe our selues, and hauehave our stubborne hearts broken.

[He hath ouerturned my waies] i. he hath turned my actions Uers. 11.cleane to another end then I ment them [and pulled me in pieces] i. he hath scattered and dispersed both Church and Common wealth [he hath made me desolate] i. he hath depriued me of friends, wealth, and all other meanes to doe me good.

Doctrine. [ouerturned] GOD often turneth the waies ofmen to another end then they aymed at, in going about the 1same: Examples hereof, Iosephs brethren selling him into Egypt; The Iewes putting Christ to death, &c. The reason is, because man purposeth many things peruerslie, which God disposeth to his glorie, Prouer. 16. 1. 33. The vse is, to teach vsus, first, to magnifie the mightie power and wisedome of God in all things. Secondly, to acknowledge (as the trueth is, and often appeareth to vsus by experience) that when he altereth our purposes and actions to another end, it is the onlie wisest and best way for vsus that could be.

Doctrine. [pulled in pieces] God often bringeth a people, 2yea and one man, vntounto a most desperate condition, that seemeth vnrecouerable in the iudgement of flesh and bloud. The reason is, because he will shewe his mightie power in bringing to the gates of hell, and restoring thence againe. The vse is, to teach vsus, neuer to despayre, but still to trust in the Lord whatsoeuer extremities we fall into.

Doctrine. [desolate] God often leaueth his people destitute 3of all outward helpe and comfort: for the reason and vse hereof, see Chap. 1. vers. 2. Doct. 5.

[He hath bent his bowe] i. he hath prepared his power, and shewed his purpose to deale seuerely with me [and made Verse 12.me a marke for the arrowes] i. he hath performed that his purpose in directing all his stroakes, so as they light onelie vponupon me.

Doctrine.] God striketh not his seruants so suddenly, but he giueth them warning afore hand, though they doe not alwaies 1take knowledge of it, Amos 3. 7, 8. Examples hereof, 2. Chron. 36. 15. The reason is, because, he is slowe to anger, and desireth rather our repentance, Psal. 81. 13. The vse is, to teach vsus, first, to acknowledge Gods great merciemercy towards vsus, in that he giueth vsus warning by the preaching of his word. Secondly, to take heed that wee neglect not his merciemercy offered vsus by his word, lest in steed thereof wee feele his heauie iudgement.

Doctrine. [a marke for his arrowes] The afflictions of the godlie in this life be aboue the afflictions of al other people: 2for the reason and vse hereof, see Chap. 1. vers. 12. Doct. 5.

[He caused the arrowes of his quiuer] i. hee hath made the Verse 13.strokes that he hath laid vponupon me [to enter into my reynes] i. to pearse my most inward and secret partes, to wit both of body and soule.

Doctrine. The plagues that God layeth vponupon his people 3doe not onelyonly touch their bodies, but also they enter in most grieuous manner into their hearts and soules, Psal. 14. 2. 3. The reason is, because, first, else were they not afflicted as Christ their head was, Heb. 5. 7. &c. Secondly, the soule first and chiefly sinneth. The vse is to teach vsus, first, not to despayre though we be afflicted both in soule and body. Secondly, to labour the more in the word and prayer, according as our afflictions are greater & more grieuous vponupon vsus.

[I was a derision] i. I seemed as a iust matter of mockerie [to all my people] i. to all those that had been friends to mee, Verse 14.and familiar with me; especially my brethren that are fallen away in these troubles [their song all the day long] i. they made themselues sporte to recount in reprochfull manner my miserie.

Doctrine. [derision] The godly are vsually more subiect to reproches, then any other people. Examples hereof 1bee in all ages, as, Habel, Isaac, Israel often, Dauid, the Prophets, Christ, and his Apostles. The reason is, first, because godlinesse seemeth meere foolishnes to them that are naturally minded. Secondly, they shew (as they thinke) their owne wisdome in disdainful contemning of the godly. The vse is to teach vsus, first, that reproches and scoffes are notes of the godly. Secondly, to prepare our selues to bee subiect vntounto the same condition, if wee looke to be of the number of those that walke in true godlinesse.

Doctrine. This following vponupon the mentioning of their 2afflictions, teacheth this doctrine. Then are the godly most derided by the wicked, when the hand of God is heauiest vponthem, to afflict them. Examples hereof are, Dauid, Iob, Ieremy, Christ, &c. The reason is, because, first, man iudgeth after the outward apparance: Secondly, the godly seeme then to be in a desperate condition. The vse is, to teach vsus, first, to knowe the disposition of the wicked, who (whatsoeuer they seeme to be to vsus in our prosperity) will shew their malice against vsus in our afflictions: Secondly, to looke for reproach in eueryevery time of trouble, for else it is nothing.

Doctrine. [to all] all sortes of people (though diuers one 3from another) doe deride the godly in their aduersitie. This is verified in the Examples of all ages. The reason is, because, whatsoeuer a wicked man loueth, he will be sure to hate the trueth, and consequently the professors thereof. The vse is to teach vsus, not to expect the aduancement of the trueth from worldlings; for wisdome is iustified of her owne children, Mat. 11. 19.

Doctrine. [my people] Those that are neerest vntounto the 4godly, and not fearing God, will be crosses vntounto them in the time of trouble: Examples, Iobs wife, 2. 9. and his friends, 4. 6. &c. & many others. The reason is, because the bond of their louelove is earthly, and can administer no help to the inner man. The vse is, to teach vsus, not to be dismaied when Parents, kinsfolke, &c. forsake vsus: for so it hath been often with the godly. Secondly, That religion is not to be professed, neither is it supported by any worldly reasons, or meanes; but by the spirite, and for the hope of life by it.

Doctrine. [their song] the wicked doe greatly delight 5themselues in mocking the godly. This appeareth by the example of the foes of Isaac, Iob, Dauid, Christ, and others. The reason is, because, first, thereby they thinke to suppresse and disgrace the trueth for euer. Secondly, they think their own follie by that meanes well iustified and aduanced. The vse is, to declare vntounto vsus what enmitie the vngodly doe beare to the trueth. Secondly, to teach vsus to walke wisely least wee giuegive them matter of triumphing.

Doctrine. [all the day] The wicked are neuer satisfied, but doe still continue their hatred against the godly. The reason 6is, first, because they doe greatly delight therein. Secondly, they are afraid that they hauehave neuer done enough to defame them. The vse is, to teach vsus, to looke for continuance in afflictions, when we are in them, & to vse all good meanes to enable vsus to beare it patiently.

[Hee hath filled mee] i. hee hath eueryevery way, and in eueryevery Verse 15.parte of my soule and body fraught mee [with greatest bitternesse] i. with the greatest number and measure of anguish and sorrowe; for the hebrue worde is the plurall number, and importeth so much [hee hath made mee drunken with wormewood] i. he hath with the aboundance of sorrowes, euen taken my sences away from me, and made me as one bereaued of vnderstanding.

Doctrine. [he hath] This sorrow did arise especially from the derision they were in by their aduersaries, and yet it being 1ascribed vntounto the Lord, teacheth vsus this doctrine. In all our afflictions we must looke vntounto the Lord that siniteth, and not vntounto the instruments thereof. For the reason and vse hereof, see chap. 1. vers. 5 doct. 5.

Doctrine. [filled me] This great griefe spoken of vponupon the 2derision that they were in, teacheth this doctrine. There is no outward trouble more grieuous to the godly, then to be reproched by their aduersaries in the time of their affliction. The reason is, because, first, we are much comforted in the hope that our sufferings shall aduance the truth, which professed derision hindereth. Secondly, such reproches are accompanyed with much blasphemie and wickednes. Thirdly, such dealing carrieth many weake professors from the affecting of our cause and sufferings. The vse is, to teach vsus; to take to heart the reproches that we suffer for the trueth, euen more then our other afflictions. Secondly, not to be dismaied as though God were not with vsus, albeit these things seeme heauy vntounto vsus.

Doctr. [bitternesse] The godly hauehave often vponupon them al & the greatest griefes that can be deuised. The reason is, first, 3that which is the reason of the first doct. of the first ver. of this chap. Secondly, that God might shew his detestation of sin euē in punishing his own so seuerely. Thirdly, that they may be truely humbled, and sufficiently, which the stoninesse of our nature will hardly yeeld vntounto. The vse is, to teach vsus, first, to looke for such extremities, and not to promise our selues securitie in worldly peace. Secondly, to esteeme those heauy crosses good for vsus, howsoeuer they be heauy vntounto the outward man.

Doctrine. [he hath filled] It is the Lord aboue that frameth our hearts to be affected with our afflictions, else they 4remaine stonie and astonished. The reason is, because, first, we are naturally hard harted. Secondly, none can deale with the heart but God alone. The vse is to teach vsus, first, to acknowledge the exceeding hardnesse of our hearts naturally: which eueryevery one that rightly discerneth of his owne estate hath experience of. Secondly, to pray earnestly vntounto the Lord to mollifie our hard hearts, and to make them supple and pliable to his holy will.

Doctrine. The godly may not be as Stoickes, but must be 5most passionate in their afflictions. The reason is, because, first, their sinnes procure them their troubles, which ought to grieue them most of all, that God is offended with them. Secondly, God afflicteth that we shuld repent, which we cānot doe without great remorse. The vse is, to teach vsus, in our afflictions to labour our affections hereunto; which is done, first, by meditation of our estate, how corrupt by nature and how miserable by sinne it is. Secondly, by earnest and continuall prayer to God to frame vsus vntounto his liking. Thirdly, by watching ouer our owne wayes and shunning the occasions of sinne.

Doctr. [drunken] The godly are often so loaden with miseries, 6that they are exceedingly distracted ther withal, both in body and minde. The reason is, because they furmount their reach and natural strength. The vse is to teach vsus, not to despayre, though we neither seeme able to beare the burthen God layeth vponupon vsus, nor see any issue or meanes to bee rid out of it.

[He hath broken my teeth with a stone] i: hee hath made Verse 16.my paine most sensible and intollerable, for such is the breaking of teeth [he hath throwne me downe vnderunder the ashes] i. he hath brought me to the lowest estate, and made mee the most abiect of all others.

Doctrine. [he hath broken] The expressing of the same thing in so many tearmes and sentences, teacheth vsus this 1doctrine. We must labour in our meditations to exemplifie, and enlarge vntounto our owne vnderstanding the miseries that we doe suffer in the time of our afflictions. The reason is, because, first, else we vse to passe them ouer with a sigh. Secondly, we shall the more equally iudge of them. The vse is, to teach vsus thereby, to make our hearts the fitter to powre out our suplications vntounto the Lord, for the feruencie of our prayer is according to the seriousnes of our meditations. Secondly, that the Lord may see the carefulnesse of our spirits to ponder rightly our wayes, which is a notable motiue to cause him to heare vsus.

Doctrine. [with a stone] The Lord may bring his children 2for their sinnes, into the greatest worldly paine, and yet louelove them; Examples hereof, are many in the scriptures, and in experience: for the reason, and vse hereof, see chap. 1. ver. 12. doct. 5.

Doctrine. [vnderunder the ashes] It is not for the godly to stand 3vponupon any worldly credite to cleere their cause withall, but onelyonly vponupon the testimonie of a good conscience, and the vprightnesse of their wayes. The reason is, because God often taketh all outward blessings from his seruants. The vse is, to teach vsus, to contemne (in comparison of a good conscience) al that flesh and blood admireth, seeing it is so transitorie, & labor aboue all to be sound in the feare and seruice of God.

[Thus thou remouest my soule from peace] i. by this means Verse 17.thou vtterly takest all quietnesse from my heart and soule [I forgate prosperity] i. I hauehave been so long inured vntounto troubles, that prosperitie is vntounto me, as if I had neuer known it.

Doctrine. [my soule] The outward troubles of the body 1doe often procure affliction to the soule. The reason is, because, first of the sympathie betwixt the one and the other. Secondly, the soule is caried in the body, and must consider the accidents thereof. Thirdly, the soule is chiefe in the sin that procureth affliction vntounto the bodie. The vse is, to teach vsus to labour the soule vntounto repentance whensoeuer the body hath any trouble.

Doctrine. [my soule farre from peace] It is the heauiest of 2all crosses that we can feele in this life, to want the peace of the soule. The reason is, because, first, it is the chiefe and most sensible part of man. Secondly, it respecteth God and his merciemercy or iustice: but the body hath regard vntounto things that are belowe. The vse is to teach vsus, first, to pittie them that are afflicted in minde especially, and to praye for them most earnestly. Secondly, to pray to God in our outward affliction to keepe vsus in the peace of the soule, so shall al outward troubles be light vntounto vsus.

Doctrine. [I forgate] God often bringeth his children so farre from prosperitie that they are out of vse with it, and 3thinke not of it. The reason is, because, first, they are so much accustomed there withall. Secondly, they see so little hope of peace and worldly successe. The vse is to teach vsus, first, that afflictions are ordinary and continuall exercises for the godly. Secondly, God giueth great patience and contentment to those that make right vse of their troubles.

[And I said] i. vponupon the consideration hereof I thought this in mine heart, and vttered it with my mouth [my stength Uers. 18.and my hope] i. my abilitie to beare these miseries, and hope to be freed of them; which graces I once had a liuely feeling of [is perished from the Lord] i. the Lord hath vtterly brought them to nought, as if they had neuer been.

Doctrine. This verse generally teacheth this doctrine: The godly are often brought to such extremitie, as they find 1no way out of it. This appeareth verified in many examples in the scriptures, and by daylie experience. The reason of it is, because, first, God will shew thereby our want of power to help our selues. Secondly, it maketh the foes more insolent, to hasten thereby their ouerthrow. Thirdly, Gods power is made more manifest in our deliuerance. The vse is to teach vsus, first, not to esteeme it a condition which the godly are not subiect vntounto, to be so low brought. Secondly, when it is our case to learne therby, first, reuerence of Gods mightie power and wisdome: secondly, humility: thirdly, patience: fourthly, feruencie in prayer, fiftly, longing after the fruition of the ioyes of heauen, where all miseries hauehave an end.

Doctrine. [strength and hope] according to our strength, 2generally of knowledge and particularly of feeling, so doe we hope. The reason is, because hope is grounded vponupon faith, and faith vponupon knowledge, without which there is no hope at all, Heb. 11. 1. The vse is, first, to confute their vanitie, that say they hauehave hope when they neither hauehave any knowledge or care to hauehave it: Secondly, to teach vsus to be as carefull to growe in knowledge, as we are to hauehave an assured hope.

Doctrine. [my strength and my hope] the godly in their afflictions 3doe recount what blessings they hauehave lost. So did Dauid. The reason is, because, first, of the louelove and delight that they had therein, which is most remembred when it is lost: Secondly, that their hearts may be made the more affected with griefe for the losse thereof, and with desire to be restored thereunto againe. The vse is, to teach vsus, first, to take the same course when we are depriued of any blessing, if we desire to be thoroughly affected there withall. Secondly, to applie it to our selues, as a remedie against despayre: for the consideration of Gods former merciemercy, giueth hope that he will be fauourable againe; seeing hee is no changeling; & whom he loueth once, to the end he loueth them, Ioh. 13. 1.

Doctrine. [is perished] the godly doe not alwaies feele the comfort of Gods fauour in the like measure; this is verified, 4not only in the examples of Iob, Dauid, Ieremie, &c. but also in the continuall experience of Gods most excellent seruants. The reason is, because, first, God will make it the more delightfull vntounto them by intermission: Secondly, that they may see what they are, if God should leaue them vntounto themselues: Thirdly, that they may be the more carefull to vse all good meanes to keepe it whilest they hauehave it. The vse is, to teach vsus, first, not to be dismaied though now and then God hide the fauour of his countenance from vsus, seeing he vseth to doe so with his dearest children: Secondly, to make the best of our comforts whilest we doe enioy them, that the recounting thereof may support vsus in the time of distresse.

Doctrine. [perished] the godly are often so grieuously afflicted, 5as they growe to a great measure of desperation: Examples hereof, are Iob, Dauid, Ieremy, and many other in all ages. The reason is, because, first, of their great weakenesse when God that is strong, trieth them. Secondly, they iudge according to their present feeling. Thirdly, of the conscience of their desertes for sinne. Fourthly, the aboundance of naturall infidelitie, which alwaies being in vsus, doth then appeare to hauehave the greatest power. The vse is, to teach vsus, first, when distrust groweth strongest in vsus, not to thinke any other, but that God both may, and will raise vsus vp againe: so must wee also iudge of others in the like case. Secondly, neuer to yeeld our hearts to be ruled by despayre (howsoeuer it doe long and mightily assaile vsus) but to vse all good meanes to stay vsus: as, first, reading and hearing the word: Secondly, daylie and earnest prayer: Thirdly, the meditation of our former comforts: Fourthly, the consideration of fauour restored to other in the like case: Fiftly, and last of all, to bee resolued, as Iob was, Chap. 13. 15. to trust still in the Lord, though he should kill vsus.

[Remembring mine affliction and my weeping] i. when I call to minde my grieuous miseries, and the sorrowe wrought in Verse 19.me thereby [the wormewood and the gall] i. the bitternesse that was in it.

Doctrine. [Remembring] the deepe waying of Gods punishments for sinne felt in times past, doth (often) most effectually 1moue the heart vntounto great lamentation. The reason is, because, first, it calleth to minde Gods anger for sinne, which is more heauie to the godly to thinke vponupon, then any thing in the world. Secondly, it doth bring againe (as it were) the feeling of paines endured, which recalleth the same (or greater) feare. Thirdly, it administreth doubt whether Gods anger be appeased or no. The vse is, to teach vsus, that it is necessarie for vsus to be afflicted, because it maketh vsus more rightly to consider of our estate. Secondly, when wee desire to be humbled, and increase in feeling, we must meditate of our sinnes, and the punishments for them, which heretofore we hauehave felt.

Doctrine. [affliction, and weeping] though griefe and sorrowe 2be naturally the effects of affliction, yet in the godly it must be, because of the sinne committed, and not for the penalty sustained. The reason is, because, first, it is sinne that causeth affliction. Secondly, God afflicteth vsus to bring vsus to repentance. The vse is, to teach vsus, first, in eueryevery affliction to search out our sinnes the cause thereof. Secondly, to labour our hearts to true repentance, which is the cause why wee must be humbled.

Doctrine. [the wormewood and the gall] i. in recounting any 3former thing, we must take onelyonly so much thereof as may serue our turne. The reason is, because, first, it may affect vsus the more. Secondly, that our mindes be not imployed about any other matter. The vse is, to teach vsus, carefully to vse meanes to keepe our affections to the thing in hand, and to shunne the meanes of the contrary: that is especially to bee put in practise, when we goe about the exercise of the word or prayer, for Sathan will labour to steale our mindes from them.

[My soule throughly remembreth them] i. I doe often and Verse 20.effectually thinke of them: for the dubbling of the Hebrew verbe must be so expounded [and museth within me] i. doth throughly ponder and consider of them.

Doctrine. [throughly remembreth] There is no meditation that is auaileable to further in godlinesse, but that which is 1earnest and effectuall. The reason is, because, first, els it moueth not the heart. Secondly, nothing els preuaileth with the affections. The vse is, to teach vsus, to vse all good meanes to make our reading, hearing, praying, &c. most effectuall vntounto vsus.

Doctrine. [my soule] The heart must be throughly touched, 2before wee can profite by any action of religion that we take in hand. The reason is, because, first, eueryevery poynt of religion concerneth principally the heart. Secondly, God accepteth nothing, but that which proceedeth from the heart. The vse is, to teach vsus, not to content our selues with any outward action, but to labour that it may proceede from the sincere affection of our soules.

Doctrine. [museth in me] When we are throughly affected with any part of Gods word, or his workes, then doe wee 3much consider of it, and cannot easilie forget it. The reason is, because, first, it hath taken roote in the heart, which is the fountaine of all serious meditations. Secondly, it setteth the affections on work, to digest it, vntounto the end whereunto the heart desireth to bring it. The vse is, to teach vsus, to labour that all such serious cogitations may leade vsus to growe in true godlinesse: for els they are daungerous, and draw vntounto destruction, or some other euill extremitie.

[I consider this in mine heart] i. I doe and will labour (for the verbe is the future tense) to lay these things vntounto mine Uers. 21.heart [therefore will I hope] i. by these things well wayed, I will gather vntounto my selfe matter whereupon I may ground my perswasion that God will be good vntounto me.

Doctrine. [I consider] It is a speciall stay to the troubled 1heart, to consider how it hath striuen to be at peace. The reason is, because, first, it calleth to minde the strife betwixt the flesh and the spirite, which argueth that God hath a portion there. Secondly, it sheweth our desire of weldoing, which must needs be the worke of grace. Thirdly, it daunteth Satan our aduersary, depriuing him of hope to preuaile. Fourthly, it administreth vsus hope that wee shall stand euen in the strongest temptations. The vse is, to teach vsus, first, that in all afflictions we examine our hearts for the time past, how vpright and carefull of weldoing they hauehave been, so shall we bee the stronger in the day of triall. Thirdly, to beare with patience the present crosse with hope of comfortable issue, though all meanes in mans iudgement be cleane taken away.

Doctrine. [this &c. therefore] The right and thorough meditation 8of Gods punishments vponupon vsus for sinne, and our striuing to profite thereby, hath alwaies hope for the issue. The reason is, because, first, it taketh away all those refuges which naturally wee flee vntounto, as, friends, wit, riches, strength, &c. and forceth vsus to flye vntounto God. Secondly, the Lord respecteth, and is readie to helpe the broken and contrite hearted, Isay. 66. 2. The vse is, to teach vsus, first, to lay to heart whatsoeuer wee hauehave done or left vndone, wherewith God is oftended. Secondly, that we be not dismaied, though griefe for it doe seeme to swallow vsus vp: for God will make the end ioyfull, as he did to Iob.

Doctrine. [hauehave hope] Al our care in peace and in affliction 3must bee how to gather to our selues a certaine hope that God will bee mercifull vntounto vsus. The reason is, because, first, we hauehave more neede of it then of all things els. Secondly, Satan will labour more to depriue vsus of it, then of any thing els. The meanes to attaine vntounto it, be, first, to search in Gods worde the way to attaine vntounto it. Secondly, to learne the markes of those that hauehave it, as they be there expressed; and to trie our selues whether wee hauehave them or no. Thirdly, to pray vntounto God earnestly to giuegive vsus not onelyonly to hauehave those markes in vsus, but also to bee assured of them, and comforted daylie by them. The vse is, to teach vsus, that if we hauehave the inward peace of the heart, and comfort of the soule in Christ Iesus, eueryevery thing is full of ioy vntounto vsus, though our life seeme most bitter, els are all the ioyes of the world meere miserie vntounto vsus.

Doctrine. [will I hope] It is our duetie to hope for Gods 4fauourable hand to rid vsus out of any trouble that we are in, though it continue and increase vponupon vsus, and no meanes of redresse doe appeare. The reason is, because, first, God afflicteth vsus not to cast vsus off, but to amend vsus, and trie vsus. Secondly, he vseth so to deliuer his seruants. The vse is, to teach vsus, contentedly to take, and patiently to endure the afflictions layd vponupon vsus.

Doctrine. [therefore will I hope] i. The consideration of Gods heauie rods vponupon vsus in this life, giueth vsus hope to finde 5fauour for the life to come. The reason is, because, first, God chastiseth those whom he receiueth, Heb. 12. 6. &c. Secondly, it is a token of bastardie to be without correction. Thirdly, the whole life of the godly hath been continual affliction: Examples hereof, are Iaacob, Ioseph, Dauid, Ieremy, Israel, &c. The vse is, to teach vsus, first, neuer to promise our selues worldly peace, if we looke to be in Gods fauour, seeing it is our lot not onelyonly to beleeue in Christ, but also to suffer for his name, Phil. 1. 29. &c. Secondly, to labour to suffer willingly, seeing it is a note of the godly, and administreth hope. Thirdly, (which is the vse of affliction, Heb. 12. 12.) to grow more resolute in good things, and more obedient to the trueth thereby.

[It is the Lords merciemercy] i. it ariseth from the abundance of Verse 22.his fauour [that wee are not consumed] i. that we are not vtterly wasted out of this life, and thrown into the bottomlesse pit [because his compassions faile not] i. because his great mercies are infinite, for measure, and continuance: As if the Prophet in the name of the whole people of GOD should hauehave sayd; such is the greatnesse of our sinnes, and the bitternesse of our punishment, as if he should deale rigorouslie with vsus, we miserable wretches had been ten thousand times vtterly vndone; but wee are saued from our sinnes, and preserued in the middest of our distresses. Therefore it is not by our owne power and strength, but by Gods infinite merciemercy, that wee are preserued, Isay 1. 9.

Doctrine. [the Lords mercies] The godly neither can, neither looke to escape destruction by any other meanes, then 1onelyonly by the mercies of the Lord, in pardoning their sinnes. The reason is, because, first, in many things we offend all; the least whereof deserueth euerlasting hell fire. Secondly, sinne prouoketh Gods anger which is infinite as himselfe, and can not bee satisfied by any that is no more then a creature. Thirdly. The Scripture maketh Gods merciemercy the first part of our righteousnesse, Psalm. 32. 1. The vse is, first, to confute them, that thinke they hauehave it in their owne free will to bee saued; and them that looke to obtaine heauen by their merites. Secondly, to teach vsus to feare and tremble, that wee fall not into Gods vengeance, and to seeke especially for his merciemercy, esteeming it aboue our liues, or any earthly thing that we can desire. Thirdly, to acknowledge it to bee of his meere merciemercy that wee liue, &c. and to praise him daylie for it.

Doctrine. [Gods merciemercy that &c.] The mercies of the Lord 2are sufficient to redeeme all his people from all their sinnes, and to deliuer them from all the punishments that they can fall into. The reason is, because, first, they are infinite as his maiestie is. Secondly, els none should be saued, seeing there is none other meanes of saluation. The vse is, first, to confute Poperie, that resteth vponupon workes for deliuerance (at least) from the punishment of sinne: which must needs be a grosse error, seeing the punishment deserued is as infinite, as he that is offended Secondly, to confirme vsus against despaire, seeing the Lords merciemercy is an anchor hold, so sure and stedfast.

Doctrine. [that wee are not consumed] The chiefest of the 3godly when they are at the best, doe deserue Gods displeasure and vengeance. The reason is, because, first, in manie things wee sinne all, Iames 3. 2. and he that faileth in one is guiltie in all, Iames 2. 10. Secondly, our regeneration is but in part, as experience teacheth. Thirdly, the righteousnesse of the best is mingled with sinne. The vse is, first, to confute the Cathari, the Family of louelove, and the Papists, that thinke themselues able in this life to fulfil the law of God. Secondly, it teacheth vsus to abandon all pride and securitie from vsus, ascribing it vntounto God alone that we hauehave any power to doe well. Thirdly, to acknowledge Gods iustice in all our greatest plagues that euer he hath layd, or doth lay vponupon any, seeing their sinnes doe deserue the same.

Doctrine. [compassions fayle not] Not one of Gods elect 4can finally fall, or possibly perish for euer. The reason is, because, first, Gods guifts are without repentance. Secondly, his mercies, whereby they stand, faile not. The vse is, first, to confute Poperie, that teacheth saluation or damnation to be in our owne power. Secondly, to teach vsus, that if once we hauehave a sure signe of Gods louelove toward vsus, we are to be assured of it to stand by vsus for euer, in all temptations and tryals.

[They are renewed eueryevery morning] i. eueryevery day; and in Uerse 23.due time we hauehave new experiments of thy louing kindnesse towards vsus [great is thy faythfulnesse] i. most certaine and manifest is thy trueth, in performing largely all thy promises.

Doctrine. [eueryevery morning] God neuer suffereth his people to be tempted aboue their strength, though hee punish 1them now and then for their sinnes. The reason is, because, first, he knoweth their weaknesse, and respecteth it in fauour. Secondly, else should none be saued. The vse is to teach vsus, first, to magnifie Gods great merciemercy and louelove to vsus. Secondly, to be comforted in afflictions, and armed against all extremities that can befall vsus.

Doctrine. [great is thy faythfulnesse] There is no parte of Gods promises but it shall surely bee accomplished in due 2time. The reason is, because God is trueth, and all his promises are yea and amen: so that if ought seeme to fayle, it is either for that we doe not vnderstand it, or else because we beleeue it not, as those doe that either despayre, or are secure. The vse is to teach vsus, first by the louelove of these his promises to search them out, and to beleeue them. Secondly, to hope therein without wauering, whatsoeuer extremities doe befall vsus.

[The Lord is my portion] i. he is the maintenance of my Uers. 24.spiritual and earthly estate, euen absolutely sufficient for me▪ [saith my soule] i. as my heart is fully perswaded and causeth my tongue to speake [therefore will I hope in him] i. vponupon which ground I doe rest perswaded to receiue all good things from him, and shall want nothing.

Doctrine. [the Lord is my portion] EueryEvery one of Gods people hath the Lord for his portion, and enioyeth him for 1his neede, so farre as is best for his comfort here, and his eternall saluation hereafter: as, for their ignorance they hauehave his knowledge: for their infidelitie, his faithfulnes: for their foolishnes, his wisdome: for their sinfulnes, his holines, &c. The reason is, because, first, GOD in his eternall decree did chuse all his to be vessels of honor. Secondly, else could none be saued because of our naturall miserie. Thirdly, hee hath giuen his sonne Christ Iesus to eueryevery one of his seruants, and so with him all things, Rom. 8. 32. The vse is, first, to confute the opinion of workes foreseene, seeing we could hauehave nothing foreseene in vsus but that which he had appointed to giuegive vsus. Secondly, to ouerthrow their pride that swel in that they hauehave: for what hauehave they that they hauehave not receiued? 1. Cor. 4. 6. 7. &c. Thirdly, to teach vsus to be humbled with the view of our owne nakednesse and pouertie. Fourthly, to make it our whole care to hauehave the Lord for our portiō, & to account al things but doung in respect of him. Fiftly, to giuegive all glorie to God for all things, vsing them wisely to his honour. Sixtly, to giuegive vsus matter of comfort in all temptations and troubles; seeing he that is strongest, is ours: so that whatsoeuer we hauehave lost, or shall loose, it is nothing, seeing he is all in all.

Doctrine. [sayth my soule] The open profession of the 2truth is vaine, except the heart in feeling apprehend the same within. The reason is, because, first, diuers reprobat can professe Godlinesse, Mat. 15. 7. 8. Isay 1. 13. Mich. 6. 6. 7. &c. Secondly, God giueth the soule as a principall part of man, and will especiallie be serued with it. Thirdly, God is a spirite, and will be serued in spirite, Iohn 4. 22. and 4. 6. fayth (without which it is impossible to please God, Heb. 11. 6.) is in the heart or not at all, Rom. 10. 9. 10. The vse is, to teach vsus, first, not to trust in the outward seruice of God prescribed in his word, seeing it is abhominable before God, without the pure affection of the heart. Secondly, not to esteeme others by their outward profession onelyonly, except we see such fruits as must needes come from the heart. Thirdly, that all shewes of religious deuotion, without warrant of the word, be sinne. This confuteth all the deuises of Poperie, that men hauehave inuented and do make so much of.

Doctrine. [therefore will I hope in him] It is the duety of 3Gods children so to relie vponupon the Lord for all good things, as that they may satisfie themselues with the certain perswasion thereof. The reason is, because, first, God is all sufficient, Gen. 17. 1. &c. Secondly, God wil hauehave none of his glorie giuen to any other. Thirdly, none can doe any thing for vsus, or against vsus, without his power assisting them. The vse is to teach vsus, first, that none can perseuere vntounto the end, with patience in hope of saluation, vnlesse he rest in God alone: and therefore neither Infidels that beleeue not Gods word, nor Papists that relie so much vponupon Saints, nor ignorant ones that are without knowledge, and so without fayth, nor impatient persons that tarie not Gods leysure, but vse vnlawful meanes, can by any meanes hauehave part of this perseuerance. Secondly, to vse with prayer and careful diligence al lawful meanes to confirme vsus herein, and to shun the contrarie.

[The Lord is good vntounto them that trust in him] i. God sheweth himselfe most bountifull and fauourable to all them that Verse 25.in a true sayth rest vponupon him, and hauehave their affiance in him hoping for his fauour [to the soule that seeketh him] i to him that from his heart laboureth in the meanes that God hath appoynted to come vntounto the knowledge and fayth in him,

Doctrine. [the Lord is good] Gods goodnesse sheweth it 1selfe dayly and bountifully to his people. This is verified in the examples of the whole scriptures, and in daylie experience, to their bodies and their soules in matters peculiar to them, and common with the wicked: for this life, to prouide for the body and comfort the soule: for the life to come, to deliuer from hel and bring to heauen. The onelyonly reason hereof, is, because his good pleasure is such. The efficient cause, is his louelove: the materiall cause is, the obedience of his sonne: the end is, his glory, and our saluation. The means whereby he conueigheth it vntounto vsus, is, his word and his spirite. This hath been manifested in all ages, as the booke of God and dayly experience doth witnesse. The vse is, first, to teach vsus to magnifie his exceeding louelove vntounto his children, whom he might hauehave created the vilest of his creatures, and after hauehave cast them into hel fire with the diuel and his angels. Secondly, to allure vsus to serue him in al feare and obedience; or else to leaue vsus the more cleerly without excuse, at the day of account.

Doctrine. [trust in him] i. The godly doe rest vponupon Gods 2promises by fayth, and patiently wayte for the performance of them by hope. The reason is, because, first, they beleeue them to be vndoubtedly true. Secondly, they are assured in their hearts to be partakers thereof, because they finde the notes of the godly in themselues. Thirdly, they are assured of his louelove to them, his power to doe what he list, and wisedome to bestow and performe when he seeth meete, that which may tend to his glorie and their good. The vse is to teach vsus, first, to trie our selues; if we can finde our selues so affected, to reioyce and goe on: if not, to repent of it and amend. Secondly, to strengthen our patience in eueryevery tryall, which is the exercise of our faith.

Doctrine. [to the soule that seeketh him] The greatest care 3that Gods seruants should hauehave in this life, is to seeke the Lord (how he may be knowne and feared aright) by those meanes that he hath appoynted thereunto. The reason is, because, they can finde no peace in any other thing without the same; if they doe, their case is fearefull. Secondly, they know that the treasure of all good things must needes be in the true knowledge and worship of him that made and gouerneth the whole world, and all that is therein. Thirdly, they hauehave heretofore found much comfort therein, which encouraged them thereunto eueryevery daye more and more. The vse is, to trie our selues how carefull we are herein; inwardly by the excusing or accusing of our hearts: and outwardly by our care and diligence in hearing, reading, meditation and prayer. Secondly, to reprooue them, as giuing fearefull tokens of being without God in this world, who make no care to seeke him according to his word.

[It is good, both to him that trusteth] i. it is a happy thing Verse 26.for him that is grounded vponupon the Lord, as his rocke [and to him that wayteth for the saluation of the Lord] i. to him that is silent at (for so the hebrue word signifieth) the saluation of the Lord, as resting satisfied therewith, and waiting for the performance of it.

Doctrine. [It is good, both, &c.] The trusting in God, and 1patient waiting for his saluation, is full of comfort, and quietnesse euen in this life. The reason is, because, first, it setteth the heart at rest, which maketh all outward troubles easie to be borne. Secondly, it sharpeneth the affections in all spirituall exercises, especially in the longing for heauen. The vse is to teach vsus, to vse all good meanes to attaine vntounto it, and to account all things vile in respect of it.

Doctrine. [to trust] we must trust in the Lord, though the things that we desire appeare not. The reason is, because, 2first, God often hideth his countenance from his seruants, to trie them. Secondly, we knowe God will be as good as his promise, being neuer yet iustly charged to be short of his word. Thirdly, it is the nature of faith to trust to obtaine that which appeareth not, Rom. S. 24. 25. Heb. 11. thoroughout. The vse is, to teach vsus, first, that we may not alwaies looke to hauehave the present enioying of that comfort, which God hath promised, and we desire; seeing it shall sometimes be ecclipsed vntounto vsus. Secondly, to hope certainely for whatsoeuer God hath promised, though we feele it not, and not be discouraged.

Doctrine. [waiteth for, &c.] They that doe truely trust in God, are satisfied therewith, and doe waite with patience for 3the perfourmance of the hoped saluation. The reason is, because, first, they knowe that fulnesse of ioye is prepared for them. Secondly, it swalloweth vp all troubles, as being nothing in comparison thereof. The vse is, to teach vsus, first, to labour aboue all things to attaine vntounto this confidence, seeing it hath such excellent contentment in it. Secondly, to trie our hope by our patience, and to increase our patience by the due meditation of our hope.

[It is good for that man] i. it is an happie thing for him that is to be framed to those qualities mentioned in the former Vers. 27.verses [that he hath borne the yoke] i. that he hath suffered afflictions, which tame and keepe vnderunder our corrupt nature [in his youth] i. in the beginning of his time, before sinne growe strong and headie in him.

Doctrine. [It is good, &c.] the crosse is a most necessarie 1meanes to bring a man vntounto true godlinesse. The reason is, because, first, our nature is otherwise vntameable, & will not receiue instruction, Psal 119. 67. &c. Secondly, it bringeth vsus to the consideration of our selues, and (if God blesse it) hindreth many sinnes that in prosperitie we runne into. The vse is, to teach vsus, first, to esteeme afflictions most necessary for vsus. Secondly, to knowe that when God afflicteth vsus, it is to frame vsus to his will, and to learne to profit thereby.

Doctrine. [yoke] afflictions are heauie and vnsauorie to 2flesh and blood. The reason is, because, first, they crosse the naturall desires thereof. Secondly, they drawe vsus to that, which naturally we hauehave no will vntounto. The vse is, first, to shew vsus the peruersenesse of our nature, that doth so greatly mislike that which is so good for vsus. Secondly, not to be cast downe, though we feele the waight of afflictions very heauy vntounto vsus: but to beare them willingly and patiently, seeing we hauehave benefit by them.

Doctrine. [in his youth] The sooner that we be exercised 3with afflictions, the better it is for vsus. The reason is, because, first, younger yeares are more plyable to any instruction: as we see in the learning of humaine artes or tongues; yea in the taming of any wilde beast. Secondly, longer custome thereunto, maketh it more easie and more profitable vntounto vsus. The vse is to teach vsus, first, the cause why the godly hauehave (almost) with the profession of religion, entred into persecutions. Secondly, that though our afflictions begin and end with our life; yet are we not to be cast downe or grieued but to reioyce in it, seeing it is good for vsus.

[He sitteth alone and is silent] i. in quiet maner he vndertaketh Vers. 28.the affliction, and meditateth secretly of it [because he hath layd it vponupon him] i. seeing the Lord Almighty, that loueth him, hath laid his rod vponupon him.

Doctrine. [sitteth alone, &c.] Afflictions do frame Gods 1people to patience, and humilitie. The reason is, because, first, their vnbrideled stomacke is broken thereby. Secondly, their sinnes and desert thereof be layde before their eyes by them. Thirdly, Gods ineuitable hand is seene in them.

Fourthly, they obtaine much profite in godlinesse by them. The vse is, first, to teach vsus, that they are necessary for vsus. Secondly, to trie our selues by our increase in patience and humilitie, how much we hauehave profited by such afflictions as we hauehave suffered.

Doctrine. [alone and is silent] Afflictions doe giuegive vsus iust occasion of meditation for the examination of our selues, 2what is amisse in vsus. The reason is, because, first, God (being iust) wil not punish vsus without our desert thereof. Secondly, he wil not withdraw his rod to our comfort, without our amendment. Thirdly, we cannot throughly amend without serious meditation. Fourthly, the heart is much eased with a thorough examination of ourselues, and calling vponupon God for the amendment of that is amisse. The vse is, to teach vsus, that when we be afflicted, we must enter into such an account with our selues, if we looke for any profite by the same.

Doctrine. [he hath laid it] The godly are contented to 3beare whatsoeuer the Lord laieth vponupon them. The reason is, because, they hauehave deserued much more at his hands. The vse is to teach vsus, first, to trie our selues whether wee be so affected, or no. Secondly, to labour more and more to be contented with whatsoeuer condition it shall please the Lord to lay vponupon vsus.

[He giueth his mouth to the dust] i. he humbly throweth downe himselfe before GOD, acknowledging al to be iust Verse 29.that is vponupon him, and saith in his heart [it may bee there is hope] i. though I see no reason of remedie, al meanes failing mee, and Gods hand being so heauy vponupon mee; yet will I waite, for peraduenture he will shew merciemercy vntounto me: with this kinde of speech the scripture teacheth how diffidence & distrust is driuen away, as Iohn 14. 12.

Doctrine. [he putteth] The godly, hauing rightly profited by their afflictions, doe reuerence Gods power in punishing them, and doe humble themselues vnderunder his hand. The reason is, because, first, they are assured of his power, wisdome, and louelove. Secondly, they wil not be driuen from him by any extremity, knowing that out of his fauour there is nothing but horror. The vse is to teach vsus, first, not to iudge of the crosse according to our owne carnall reason, but according to Gods iustice and righteousnesse. Secondly, to striue to accept patiently whatsoeuer he layeth vponupon vsus, bee it neuer so extreame and grieuous.

Doctrine. [it may be there is hope] we must trust in God, 2and waite for the performance of his promises, though there be no hope in the iudgement of flesh and blood. The reason is, because, first, he is both able and willing to bee as good as his worde, though hee hauehave reserued the time when, in his owne power. Secondly, he hath alwaies in greatest extremities deliuered his people. Thirdly, hee bringeth vsus into straights to trie vsus. Fourthly, it is the nature of fayth not to be quailed, 1. Iohn 8. 4. The vse is to teach vsus, first, that faith is a thing that reason or mans strength cannot attaine vntounto: and therfore we must beg it of God, and vse the meanes that hee hath appoynted in his worde to attaine vntounto it, and to grow in it. Secondly, to trie our selues how strong in fayth wee bee, by our resolution and perswasion of a ioyful issue, though we be in the greatest straights that any of Gods children hauehave fallen in to.

[He giueth his cheeke to him that smiteth him] i. he taketh Verse 30.willingly and patiently the stripes that men doe iniuriously lay vponupon him [he is filled with reproach] i. hee sustayneth all kindes of vexations from the handes of al kindes of vngodly ones.

Doctrine. [he giueth, &c.] The Godly doe patiently beare the iniuries that men doe lay vponupon them. The reason is, because, 1first, they know it cannot be done by them without the Lord. Secondly, they are assured that it is for their good. The vse is, first, to reproue the impatiencie and reuenge that naturally we are addicted vntounto. Secondly, to teach vsus to trie our selues how much wee hauehave profited by affliction, by the measure of patience (being iniuried) that we hauehave attayned vntounto.

Doctrine. [filled, &c.] The godly are subiect to all kind of 2vexation by the hands of all sortes of men. The reason is, because, first, whatsoeuer the wicked do louelove, they are haters of the trueth, and the professours thereof. Secondly, the godly are not of this world, but chosen out of it, Ioh. 15. 19. &c. Thirdly, they doe not runne to the same excesse of riot with the wicked, 1 Pet. 4. 4. The vse is to teach vsus, first, to looke for many and diuers molestations from the wicked in this world. Secondly, to learne to take them patiently, and so profit in godlinesse by them.

[For the Lord wil not reiect for euer] i. howsoeuer it please the Lord for a time to hide his louing countenance from his Verse 23.seruants, yet doth not he put them farre from him (for the hebrue word signifieth) without restoring them to the feeling of his fauour againe.

Doctrine. [for] An assured hope of deliuerance grounded vponupon Gods promises, is the onelyonly cause of the patience 1and humilitie of Gods children in their troubles. The reason is, because, first, the corruption of mans nature being of it selfe wayward, cannot take afflictions patiently, without supernaturall helpe: therefore we say without hope the heart would breake. Secondly, where there is no hope, there is no fayth: where there is no faith, there is no comfort to giuegive patience. Thirdly, else the damned might hauehave patience which they hauehave not, as appeareth by their gnashing of teeth. The vse is, to teach vsus to be carefull to vse the means of obtayning hope, and growing in it, praysing GOD for such meanes as we hauehave, and mourning for that we want.

Doctrine. [forsake] The godly in the extremities of their afflictions, do somtime imagine that GOD hath forsaken 2them. The reason is, because, first, their guilty conscience acknowledgeth al damnation due vntounto them. Secondly, the waight of Gods anger that darkeneth their faith for the time. Thirdly, God doth thereby make them knowe what they are without him, & causeth them to make more precious account of his fauour, when it is renued vntounto them. The vse is to teach vsus, first, not to cast off all hope either of our selues, or others, though we be brought to the pit of despairation in our owne iudgements. Secondly, to distrust our owne strength and know the weaknesse thereof, that we may grow more and more in knowledge and in the fruits of the same.

Doctrine. [for euer] It is impossible that God should forsake 3for euer, any one of his children. The reason is, because, first, whome once he loueth, to the ende hee loueth them, Iohn 13. 1. seeing his giftes are without repentance, Rom. 11. 29 &c. else none could hauehave hope in their troubles but all must needes despayre. The vse is to teach vsus, first, how to vnderstand the speech in the scripture that saith, God repented. Secondly, that it is spoken according to mans capacitie, for that it seemeth so to vsus when hee stayeth his threatned iudgements. Thirdly, vponupon what ground to condemne their doctrine that think any of the elect cā perish, or any of the reprobates be saued. Fourthly, to be cōforted in our temptations, seeing we once felt comfort, and God is no changeling.

[But if he afflict] i. Notwithstanding he doth vsually lay many and heauy afflictions vponupon his people [yet hee hath Uers. 32.compassion] i. yet he doth in pittie, and euen in his wrath, remember merciemercy, Habac. 3. 2. [according to the multitude of his mercies] i. euen because hee is infinite in merciemercy, and hath alwaies vsed to shew fauour.

Doctrine. [if he afflict] God doth necessarily afflict one 1waie or other, eueryevery one of his children. The reason is, because, first, eueryevery one angreth him by those sinnes which he dayly committeth. Secondly, correction is a seale of Gods louelove towards them, Heb. 12. 4. &c. Thirdly, it is profitable for them, if it be rightly taken, and vse made of it. The vse is, first, to reproue their iudgements as most foolish, that thinke them the greatest sinners, that hauehave the most grieuous punishments in this life. Secondly, to teach vsus not to pray for a freedome from afflictions in this life, for that were against faith and Gods louelove to vsus. Thirdly, to reioice in troubles, enduring them patiently though they be most bitter to our nature, and to praise God for them, seeing we hauehave (or may hauehave) so many benefites with them.

Doctrine. [yet he hath compassion] God suffereth none of his children in afflictions to be tempted aboue their strēgth; 2but alwaies maketh his louelove knowne vntounto them by deliuering them in due time. The reason is, because, first, else none could stand, seeing the weaknesse of mans nature would yeeld vntounto the least temptation. Secondly, it is an inseparable propertie of God to shewe merciemercy, whensoeuer it is expedient for any of his seruants, Isay 54. 7, 8. Psal. 89. 33. 34 Hab. 3. 2. The vse is, to teach vsus, first, not to repine or accuse God in the greatest of our afflictions. Secondly, to be comforted in all our troubles, waiting with patience and prayer for the manifestation of Gods compassions and mercies to vsus.

Doctrine. [according to the &c.] The louelove and merciemercy of God is the onelyonly fountaine, & cause of all the fauour shewed 3to his people. The reason is, because, first, all men are sinners, deseruing Gods curse, which cannot bee remooued by any Saints or Angels. Secondly, man is not able of himselfe to thinke a good thought, 2. Cor. 3. 5. al his righteousnesse being as a filthie cloute, Isay 64. 6. The vse is, to teach vsus, first, to be humbled in the consideration of our owne miserable estate without Gods merciemercy. Secondly, to seeke onelyonly to God for all good things, vsing the meanes approued by his word for the obtaining of the same, and auoyding all other. Thirdly, to praise God onelyonly for all the good things that wee doe or shall enioy, and not the meanes, but as second causes and instruments of the same.

Doctrine. [multitude of his mercies] No sinnes in any of Gods children can be vntounto death, be they neuer so many and 4grieuous. The reason is, because, first, Gods merciemercy is ouer all his workes, and reioyceth against iudgement. Secondly, his merciemercy is infinite as his maiestie, and cannot be ouercome of sinne. The vse is, first, to confute the Popish distinction of veniall and mortall sinnes: for the greatest are veniall if God forgiue them, and the least mortall if he shewe not merciemercy. Secondly, to teach vsus, to admire Gods great mercies towards vsus, and not to take libertie to sinne thereby, but to vse the same as a notable prouocation to feare, louelove and obey him, seeing he is so mercifull vntounto vsus.

[For he doth not punish from his heart] i. it ariseth not from Verse 33.Gods voluntarie desire, but from the sinne of man that God punisheth [and maketh sorrowfull the children of men] i. giueth them cause by afflicting them to bee vexed and grieued.

Doctrine. [for &c.] sinne constraineth the Lord to afflict 1his dearest children: for the reasons hereof, see vers. 27. Doct. 1 The vse is, to teach vsus, first, to abhorre sinne aboue all things whatsoeuer. Secondly, to accuse our selues alone, as the cause of all our afflictions.

Doctrine. [not punish from his heart] GOD taketh no delight in afflicting his children, Psal. 81. 13. Isay 1. 24. The vse 2is, to teach vsus, first, to abhorre their prophanesse that say, God sporteth himselfe himselfe in punishing man. Secondly, by his example, to censure others with all remorse and pitie, not delighting to disgrace them.

Doctrine. [maketh sorrowfull] The godly may not bee as 3Stoykes, but must be most passionate in their afflictions: for the reason and vse hereof, see vers. 15. Doct. 5.

[To stampe vnderunder foote] i. to spoyle without regard [all the Verse 34.prisoners of the earth] i. all those that are in miserie and cast in bonds in this world by the power of men.

[To wrest the right of a man] i. by false witnesse and corrupt Verse 35.meanes, to take from the iust that which is his owne [before the face of the Superiour] i. in solemne iudgement vnderunder colour of law, and that in the sight and presence of those in authoritie.

[To ouerbeare a man in his cause] i. by strength, authoritie, Uers. 36.or cunning, to cause a man to hauehave sentence against him [the Lord seeth not] i. God doth not approue any such thing, as Deut. 12. 13. for seeing is here to be vnderstood as knowing is, Psal. 1. 6. Matth. 7. 33. it being manifest that God seeeth and knoweth all things, though he approue and allowe onelyonly that which is good.

Doctrine. (generally out of these three verses) Though 1the wicked be raysed vp by Gods hand to afflict his people for their sinnes, yet shall they not thereby be excused, but (without repentance) condemned for it. The reason is, because, first, it is here sayd that GOD alloweth of no such thing. Secondly, to condemne the innocent and iustifie the vngodly, are both an abomination vntounto the Lord, Pro. 17. 15. &c. Thirdly, though God worke their action, yet is he farre from the euil of their affection therein: for hee hath one purpose in it, which is most holy, and they another which is 'most wicked, I say 10. 5. 12 &c. Fourthly, they shall not be held excused, seeing Gods purpose therein is not onelyonly to feare his children from offending, but also to make the damnation of the wicked the more iust, Matth. 23. 33. &c. Fiftly, God hath such louelove to his children, that he hath giuen speciall charge for their defense, Psalm. 105. 15. and threatned seuere punishments to fall vponupon their oppressors, Gen. 15. 14. The vse is, to teach vsus, first, what cause the wicked hauehave to be afrayd of, shewing violence to any of Gods children. Secondly, to doe no wrong vntounto others by any pretence, nor any way lay the blame vponupon God for any thing, seeing that were to aggruate our owne offences. Thirdly, to learne patience, and to bee staied from reuenging our selues vppon our aduersaries, seeing God vseth them for our good, and will seuerely punish the iniuries done vntounto vsus.

Doctrine. [to stampe, &c] It is the lot of the godly to bee 2oppressed and abused by the wicked in this world. The reason is, because, first, they think it a speciall meanes to make them fall from the trueth, and terrifie others from belieuing it, seeing them so numbred among the wicked, and seeing bondage crosseth our natural affection Secondly, God seeth afflictions profitable to his people, to bridle their natural desires, and to make them hauehave the pleasures of this life in lesse account. The vse is, first, to reproue the corrupt iudgement of them that account all that are in affliction as most wicked and miserable, seeing it was euer the condition of the best: Examples hereof, Iaacob, Ioseph, Ieremie, Dauid, Christ, &c. Secondly, to teach vsus to take afflictions patiently, seeing we hauehave therein a portion with the righteous: and seeing wee shall hauehave the greater crowne of glory, if we continue vntounto the end. Thirdly, not to yeeld vntounto vnlawfull conditions to be freed from the troubles we fall into.

Doctrine. [all the prisoners] Though magistrates hauehave 3power from God ouer the subiects bodies, yet will hee punish al wrongs, and want of protection, that they vexe them withall. The reason is, because, first, their power is not absolute, but limited to the rule of Gods word. Secondly, there is no respect of persons with God, Psalm. 82. 7. Acts 10. 34. The vse is, first, to teach all superiors to take heede, lest they goe beyond the power that GOD hath giuen them, seeing the mischiefes are infinite that flowe from misgouernment. Secondly, to teach vsus rather to suffer then to bee a meanes of euil, though the magistrate should iudge vsus to it.

Doctrine. [to wrest, &c.] It is the lot of Gods children to be oppressed before magistrates by false accusers and lying 4witnesses: Examples hereof, are Naboth, Christ, Steuen, &c. The reason is, because, first, the tongue is most easily abused. Secondly, the trueth is thereby most disgraced, seeing it carieth a shew of being done iustly. Thirdly, we are thereby made the more like to Christ our head. The vse is, first, to teach vsus, not to be too much dismaied with such dealings against vsus, seeing it is the lot of the righteous. Secondly, to teach magistrates to search out such false accusers, and witnesses, and to punish them with that they sought to lay vponupon the innocent: for so should it be by the law of God: the want of practise whereof maketh both Church and common weale to flow with false accusers.

Doctrine. [to ouer-beare, &c.] It is the lot of the godly to be ouer-borne by the wicked in eueryevery controuersie. The reason 5is, because, the wicked will, first, flatter rulers: secondly, lie and suborne all vnlawful meanes that may be deuised. The vse is, to teach vsus, first, to auoyd all occasions of hauing controuersie with the wicked, as much as may be. Secondly, not therefore onelyonly to esteeme a man faultie because he is condemned before the magistrates: for hee may bee ouerborne in his righteous cause.

Doctrine. [the Lord seeth it not] The Lord doth not like of, but will be sure to be reuenged of all the iniuries done to the 6innocent, whether it be by magistrates, accusers, witnesses, or any others. The reason is, because, God is not only iust in all his owne wayes, but also a seuere reuenger of the vnrighteousnes of men. The vse is, to teach vsus, of what condition soeuer wee bee, to take heede that wee doe not wrong any man, either couertly or openly, seeing GOD will call all men to accompt, and iudge of eueryevery one according to his deedes.

[Who is he then] i. what man, or what creature in heauen Verse 37.or earth is there? [that saith it commeth to passe] i. that is able to say such a thing shall be, and to cause it to be indeed [and the Lord commaunded it not] i. except the Lord giuegive his consent that it shall bee, and his power to bring it to passe?

Doctrine. [who is he then] No man can bring any thing to passe, except the Lord giuegive power thereunto, Isay 43. 13 1Dan. 3. 16. Mat. 10. 29. Prouer. 20. 24. The reason is, because, God is Almightie; that is, all might and power comming onelyonly from him: therefore is he said to make the earth swallow vp his foes, Exod. 15. 12. Numb. 16. 31. to remoue mountaines, Iob 9. 5. to measure the windes and waters, Iob 28. 25. to turne mans heart, and send plagues, Psal. 104. 25. &c. to say to the North, giuegive, Isay 43. 6. and to the deeps, be drie, Isay 44. 27. to deuide the roaring sea, Isay 51. 15. and to be are rule ouer the kingdomes of the earth, Dan. 4. 29. The vse is to teach vsus, first, howe bruitish they bee that thinke to doe any thing as of themselues, or (as it were) not regarding, or, in despite of the Lord: to such he giueth notable foyles euen in this world; as, to Pharaoh, Exod 5. 2. Senacherib, Isay 38. &c. Secondly, to acknowledge his mighty power, and in all things that we take in hand, to bee sure we hauehave the warrnt of his word, crauing his strength to assist vsus therein.

Doctrine. [commaunded it] Nothing is done in the world, 2but the Lord is the principall doer of it, Prou. 16. 33. The reason is, because (as in the former doctrine) all power is of God: so as, man hath no power but from him, and yet is he not the author of sinne, seeing hee doth all things to an holy end, and with a most pure affection: whereas man doing the selfe same action, hath a sinister purpose in it, and doth it with a sinful affection, which maketh it a sinfull action in him: this is euident in the selling of Ioseph into Egypt: in the spoyling of Iob: and crucifying of Christ: all which actions he did to an holy ende, with a most pure affection: but man did them to an euil intent, with a corrupt affection. The vse is, to reproue them that thinke the Lord doth onelyonly suffer many things to be done, and yet the scripture tearmeth him a doer (and not onelyonly a sufferer) of such kind of actions, Exod. 7. 3. he hardened Pharohs heart, Exod. 21. 13. God hath offered, &c. Gen. 45. 8. God sent mee hither, Acts. 4. 28. to doe what thy counsell and hand, &c. Iames 4. 15. if the Lord will, &c.

[Out of the mouth of the highest] i. From the decree and Verse 38.secret appoyntment of GOD [commeth not eueryevery euill and good thing] i. proceedeth both prosperitie and aduersitie, and all actions that tend to either of them.

Doctrine. Both prosperitie and affliction that doe befall any in this life, come from the decree and hand of the Lord, Amos 3. 6. Isay 45. 7. Iob 2. 10. The reason is, because (as in the former doctrine) he is the principall doer of all things. The vse is, first, to confute the vaine opinion of Fortune, whereunto the Philosophers and carnall ignorant people vse to ascribe the thing whereof they see not an apparant cause. Secondly, to teach vsus to acknowledge him the author of our good, and praise him for it: and not to stay vponupon the meanes as naturally we do: and to take patiētly afflictions as from him, not fretting at the instruments, which could doe nothing without him, but finding the cause in our own sins: as the next verse teacheth.

[Why should liuing man turmoyle himselfe] i. what follie is Uers. 39.it that any man should vexe his soule in misiudging of his estate, and seeking by-pathes to winde himselfe out [man for his sinnes] i. man I say that suffereth iustly the punishment of his sinnes: for the hebrue word is vsed both for sinne, the sacrifice for sinne, and the punishment of sinne.

Doctrine. [Wherefore, &c.] It is the propertie of a natural man to be most impatient and wayward in his afflictions. 1The reason is, because, first they crosse his affections which he desireth to satisfie. Secondly, hee wanteth Gods spirite which is the worker of patience, and comfort in distresses. The vse is, first, to declare vntounto vsus in what miserable condition we are by nature, if God should leaue vsus therein. Secondly, to teach vsus to trie our selues in all afflictions, what measure of godlinesse we hauehave by the power that patience hath in vsus to rule our naturall affections.

Doctrine. [turmoyle himselfe] Man is naturally diligent 2to winde out of afflictions, and inuenteth many meanes, but neuer findeth out the right; Examples hereof are, Pharaoh and Saul. The reason is, because, first, afflictions doe naturally discontent vsus. Secondly, we hauehave a naturall inclination to labour for our owne good. Thirdly, our nature is so corrupted, that of it selfe it can doe no good thing. Fourthly, Sathan laboureth to keepe vsus in error. Fiftly, God onelyonly directeth to weldoing, which naturally we are farre from. The vse is, to teach vsus, not to trust in any thing that wee can inuent of our selues, but to bee sure to hauehave a warrant out of Gods word for all things that we take in hand, and to pray him to blesse our indeuours therein.

Doctrine. [man for his sinnes] Whatsoeuer man suffereth, he is to esteeme it iustly deserued by his sinnes, that he hath 3committed. The reason is, because, first, GOD is iust, and cannot doe any wrong. Secondly, all men commit many sinnes, the least whereof deserue all that can be layd vponupon vsus. The vse is to teach vsus, first, in al our afflictions to acknowledge our sinnes to be the cause therof, and to learne to profite thereby to amendment. Secondly, to learne to iustifie God (which is the drift of this place) and patiently to beare it, seeking to amend, as followeth.

[Let vsus search] i. Let vsus take a suruey of [and trie] i. and Uers. 40.proue by the touch stone of Gods worde [our waies] i. the thoughts, words, and deedes that we hauehave conceiued, spoken and done; and what they hauehave deserued, if God deale in iustice with vsus [and turne againe vntounto the Lord] i. be heartily sorrowfull for that which is amisse, craue pardon for it, with certaine beleefe to obtayne it, and frame the rest of our liues according to his will.

Doctrine. [let vsus▪ &c.] Those that will soundly turne vntounto God, must diligently examine their former life. The reason 1is, because, first, none can repent him of that which hee doth not seriously thinke of. Secondly, repentance is not sound if any knowne sinne bee not particularly repented of. Thirdly, it will lay the multitude of his sinnes before him at once, which wil grieue him and humble him the more. The vse is to teach vsus, first, that they are farre from repentance, which goe on sleepily in a carnall course, not recounting what they hauehave been. Secondly, that if we will prooue to our selues that we doe truely repent, wee must heedfully begin with this searching of our selues.

Doctrine. [trie] In examining our selues (which is the 2beginning of true conuersion) we must trie our former behauiour, how agreeable it hath been to Gods will. The reason is, because, else we cannot loath and leaue that is amisse, and goe on in that which is well. The vse is to teach vsus, first, that they are farre from conuersion that are ignorant of Gods word, the touch stone in this triall. Secondly, that we must be carefull to obtaine the knowledge of Gods will, and to examine our selues continually by it.

Doctrine. [turne] It is nothing that we looke to our waies and see what is amisse therein, except wee repent of it, aske 3God forgiuenes, beleeuing to obtaine remission, and leade a new life. The reason is, because, first, the knowledge of our sinnes (if wee goe no further) shall doe vsus no good, but make our condemnation more iust, euen in our owne iudgement. Secondly, we arh to trie, and search our waies, to the end that wee may turne vntounto the Lord. The vse is, to teach vsus, first, that they are neuer the neerer to God, that can talke much of their owne sinnes, and Gods mercies, if they hauehave no reformation in their liues. Secondly, to bee carefull (if we will proue our selues rightly to feare God) that we reforme our selues, in whatsoeuer Gods word condemneth, and walke in that which is prescribed by it.

[Let vsus lift vp our hearts] i. by heartie prayer send vp our Verse 41.petitions [with our hands] i. and lift vp our hands; that by that outward gesture, our affections may bee more stirred vp vntounto prayer [vntounto God] i. vntounto the creator and gouernor of the whole world, that onelyonly is able and willing to forgiue vsus our sinnes [in the heauens] i. aboue all earthly things: and therefore our faith must looke vpward.

Doctrine. [let vsus lift vp &c.] True repentance worketh in vsus most earnest and heartie prayer. The reason is, because, 1first, in it, we see our miserie in our selues, and what need we hauehave to seeke to God for helpe. Secondly, it assureth vsus of Gods louelove to vsus, and readinesse to heare vsus. Thirdly, it encourageth vsus to call vponupon the Lord, who in our conuersion hath giuen vsus experience of his vnspeakable mercies. The vse is, to teach vsus, first, to be as diligent in performing this prayer aright, as wee are desirous to proue to our owne hearts that our repentance is vnfained.

Doctrine. [our hearts] Prayer to GOD consisteth not in words, but in the feruent and faithfull lifting vp of the heart. 2The reason is, because, first, God is a spirit, Iohn 4. 24. and respecteth not the outward action in his worship. Secondly, diuers hauehave prayed aright, that hauehave vttered no words, Gen. 24. 63. Exod. 14. 15. The vse is, first, to reprooue them that thinke prayer standeth in saying ouer certaine sentences; which is the disposition of all men naturally; but the Papists exceed in it; of whom the saying of the Prophet is verified, Isay 29. 23. &c. Secondly, to teach vsus, to take heede that in prayer our hearts be set vponupon that we pray for, and neither be carried away with any other by-thoughts, nor contented with an ordinarie affection therein.

Doctrine. [our hands] Wee may vse all outward meanes 3(that hauehave warrant in the word) to stirre vp our affections, to be more seruent in prayer. The reason is, because, first, we are naturally dull in it. Secondly, our hearts are often moued with the things that our out ward sences doe apprehend. The vse is to teach vsus, first, to what ende kneeling, lifting vp of the eyes, and hands, &c. are commended vntounto vsus, in the holy scriptures; to wit, not as partes of Gods seruice, but as meanes to further vsus in it. Secondly, to take heede that we rest not in any of these outward things, but be prouoked to the in ward duety by them.

Doctrine. [vntounto God] All our prayers are to be made vntounto 4God alone, Psal. 50. 15. Rom. 10. 14. The reason is, because, first, it is he only that can grant our requests. Secondly, we are not commanded in the scriptures to call vponupon any other: and therefore if we doe, it is not of faith; and consequently it is sinne. The vse is, first, to reproue the dotage of the heathen, that prayed to the sunne, moone, and starres: and of the Papists, that pray to Angels, and Saints. Secondly, to teach vsus to make all our prayers vntounto the Lord alone, in the name of his sonne Christ, for such things as he hath promised in his word, and in such maner as he hath prescribed.

Doctrine. [in the heauens] The prayer of the faithfull 5must neuer rest vponupon anything in this world, but looke vntounto the mighty God, the author of all things. The reason is, because faith reacheth aboue reason, or things that are seene. The vse is to teach vsus, not to measure our hope when wee pray, by our owne worthinesse or vnderstanding, but by the promise of God, grounded vponupon his power and trueth.

[We hauehave sinned] The hebrue word signifieth, a failing, or comming short of our duetie: the meaning is, wee hauehave Verse 42.left vndone that which we should hauehave done [and hauehave rebelled] i. done that which we are forbidden [thou hast not spared] i. thou hast layde thy iudgements largely vponupon vsus.

The three first doctrines are gathered generally out of this large confession following.

Doctrine. The time of affliction requireth a speciall kinde 1of shewing our repentence, both more feruent, and with longer continuance then ordinarie. The reason is, because, first, God therefore afflicteth vsus, that we might be brought to a more thorough repentance, Luke 5. 35. &c. Secondly, Gods anger against vsus for our sinnes, is manifested vntounto vsus by afflictions: which must be turned away by our vnfained repentance, or we shall be consumed. Thirdly, God hath vsually brought his people to such speciall declaration of repentance, and blessed them therein, 1. Sam. 7. 5. 6. Nehem. 1. 2. & c. Hester. 4. 16. The vse is, first, to reproue the Papists, that hauehave set times offasting eueryevery yeare, whether they hauehave cause to mourne or to reioyce. Secondly, to reproue earn all professors that thinke fasting, &c. to pertaine to the olde Church onelyonly, and not to vsus; seeing Christ said, it should be also somtimes vnderunder the Gospell, Luk. 5. 35. &c. Thirdly, it techeth vsus, that we must performe especial dueties, both priuate & publique, whē the punishing hand of God is vponupon vsus in particular, or the Church in general. Fourthly, it sheweth that afflictiō is most profitable for vsus, seeing it increaseth our repētance, & whetteth the feruencie of ouraffectiō in prayer.

Doctrine, It is necessary for Gods people to begin their prayers to God with a free confession of their sinnes, Psalm. 32. 5. 2Daniel. 9. 5. Nehem. 1. 6. The reason is, because, first, els wee obtaine no forgiueuesie. Secondly, else wee hauehave no assurance that we hauehave repented, seeing confession doth alwaies accompanie repentance. Thirdly, otherwise we cannot rightly and thoroughly condemne our selues, and cleere the Lord for punishing vsus. Fourthly, by the confession of our sinnes, we are the more humbled, and pepared the better to prayer. The vse is, first, to reprooue all them that iustifie themselues like the proud Pharisie, and offer vp their owne workes for satisfaction vntounto God, as the Papistes doe. Secondly to reproue them that will not gladly beare sharp reproofe for their sinnes, nor be contented to be censured by those meanes that God hath prescribed in his worde for the same purpose. Thirdly, it teacheth vsus for to louelove them that admonish vsus often, and reproue vsus sharpely, when we hauehave offended, esteeming them our deerest friends, and auoyding such as flatter, as Leuitic. 19. 17. Math. 18. 18. seeing it is the meanes to bring vsus to this confession, which is so necessarie.

Doctrine. It furthereth to thorow repentance that Gods 3people doe in their prayers adioyne to their confession of sinnes, a recitall of the iudgements that are vponupon them for the same. The reason is, because, first, they may thereby (if they will learne them by no other meanes) know and think vponupon the multitude, and heynousnes of their offences. Secondly, thereby they are made to feele what neede they stand in of Gods merciemercy, that they may the more earnestly seeke to him in feare and trembling. Thirdly, Gods merciemercy is readiest for them that most freely acknowledge his iustice in punishing them. Fourthly, to teach vsus to recount Gods iudgements vponupon our selues, and others, generally or particularly, that we may be the better humbled and fitted thereby to prayer.

Doctrine. [sinned: heb. failed] EueryEvery childe of GOD is 4iustly punished that fayleth in any duety whatsoeuer it bee, that God hath commanded him in his word. The reason is, because, first, all are his creatures, and are to bee obedient wholly to his commaundements. Secondly, hee made vsus able in our creation to fulfill his whole law. Thirdly, the least failing in our duety, is sinne that prouoketh Gods anger, and bringeth a curse, seeme it neuer so trifling a matter in our corrupt iudgement, The vse is, first, to reproue the Papists, that turne many of Gods commandements into counsels, aud so make them not enioyned vnderunder paine of Gods curse: also accounting many sinnes veniall in themselues. Secondly, to reproue them that thinke themselues wronged, if they be punished, & hauehave not fallen into notorious grosse sinnes; neuer remembring that dueties must be done, as well as vices auoyded. Thirdly, to teach vsus, to acknowledge God to be holie, iust and righteous, whatsoeuer he lay vponupon vsus here: also uot to content our selues with a ciuill life, seeing we are enioyned to doe whatsoeuer God hath commaunded.

Doctrine. [rebelled] It is rebellion against the Lord, to despise 5any of his lawes, though all humaine lawes should approue vsus therein. The reason is, because, first, God is king of kings, and will be serued without exception. Secondly, else God should yeeld vntounto men. Thirdly, wee are to obey men (onelyonly) in the Lord, and no further. The vse is, first, to reproue rulers that require obedience of their subiects to all their owne decrees, not regarding whether God bee disobeyed thereby or no. Secondly, to reproue them that pretend mans lawe to defend themselues in their sinnes; as in the breach of the Sabboth, contentednesse with the dumbe Ministerie, putting of money to vsurie, &c. Secondly, it teacheth vsus alwaies to hold this both in iudgement and practize, It is better to obey God then men, Acts 5. 29.

Doctrine [not spared] No excuse nor priuiledge can shield 6any man from Gods plagues for sinne. The reason is, because, first, God cannot hold the wicked innocent. Secondly, God must necessarily in louelove correct his children, that they may know their sinnes, and the desert thereof, and be reformed thereby. The vse is, to teach vsus, first, to gather the heinousnesse of our sinnes by the grieuousnes of our punishments. Secondly, to shun all excuses by priuiledge of birth, wealth, authoritie, &c. (for no excuse will serue) but to acknowledge Gods iustice and merciemercy in punishing vsus. Thirdly, so often as we are any way afflicted, to labour to amend our liues, if we looke to be cased.

[Thou hast couered vsus with wrath] i. Thou hast ouerwhelmed vsus with the multitude of thy iudgements, that flowe Verse 43.from thine anger against vsus for our sinnes [and persecuted vsus] i. followed vsus with all kinds of thy iudgements, to eueryevery place that we hauehave fled vntounto, and met with eueryevery excuse that wee could pretend [thou hast slaine] i. destroyed vsus in great aboundance [and not spared] i. shewed no compassion to any age or sexe.

Doctrine. [thou hast couered, &c.] The godly endure more trouble in this world both inwardly and outwardly, 1then anyother: for the reason and vse hereof, see chapt. 1. vers. 12. doctr. 5.

Doctrine. [persecuted] There is neither place to hide our 2selues in, nor excuse that will defend vsus, when God purposeth to punish vsus for our sinnes: for the reason, and vse hereof, see vers. 5. doctr. 1.

Doctrine. [thou hast] and yet it was the enemies that did 3it, teaching vsus this doctrine. In our afflictions we must not looke to the instruments, but to the Lord that smiteth: for the reason, and vse hereof, see chapt. 1. vers. 5. doctr. 5.

Doctrine. [slaiue and not spared] As God is full of mercy 4in his long suffering, so is his anger vnappeasable, when it breaketh out against the sonnes of men: for the reason, and vse hereof, see chap. 2. vers. 2. doct. 2.

Doctrine. [not spared] Men feele not Gods hand sufficiently 5to be humbled thereby, except the Lord smite them most seuerely. The reason is, because, first, of our naturall blindnesse and blockishnesse to follow that which is righteous in Gods sight. Secondly, such is our hypocrisie, that else we would seeke shifts. Thirdly, our course in sinning is naturally so strong, that it wil not otherwise be stayed. The vse is to teach vsus, first, what monsters we are by nature. Secondly, to renounce our selues and all that we can doe, acknowledging Gods iustice howsoeuer hee punish vsus, and ascribing it to his meere mercy, that there is any good thing in vsus.

[Thou hast couered thy selfe with a cloud] i. thou doest (as Verse 44.it were) hide thy selfe and set a barre betwixt thee and vsus [that prayers should not passe thorough] i. to the end that our supplications should not come vp in thy sight.

Doctrine. [couered thy selfe, &c.] The sinnes of Gods people doe often separate betwixt God and them, that his 1mercies might be kept from them, Isay 59. 2. Ieremie 5. 25. The reason is, because, first, our sinnes prouoke his wrath till it be appeased. Secondly, els we would not much feare Gods anger: such is our corruption. The vse is, first, to reproue them that blame God or his word, ministers or Gods means that he vseth when any plague is vponupon them. Secondly▪ to teach vsus to blame our sinnes for eueryevery iudgement that is vponupon vsus. Thirdly, to labour our hearts carefully to repentance and to obey the Lord, seeing it is the nature of eueryevery sinne, to separate betwixt God and vsus, chusing death (if the will of God be such) rather then life by sinfull meanes.

Doctrine. [prayer should not] God often deferreth to heare 2the prayer of his children when yet hee purposeth in due time to graunt their requests: for the reason, and vse hereof, see vers. 8. doctr. 3.

[Thou hast appoynted] i. By thy hande that disposeth all Verse 45.things, thou hast giuen vsus the conditiō of [the sweepings and refuse] i such as are abhorred and loathed [in the midst] i. by the greatest in number and accoumpt [of the people] i. those nations that hauehave occasion to thinke of vsus.

Doctrine. [the sweepings] When God meaneth thoroughly to humble his people, he maketh them odious in the eies 1of all men, 1. Cor. 4. 13. The reason is, because, first, hee would take all matter of worldly ostentation from them, which whilest they hauehave, they are hardly pulled downe. Secondly, that the enemies in the error of their iudgement might hauehave a perswasion of wel-doing in molesting them. Thirdly, that they may know by experience, the vncertaintie and vanitie of worldly confidence: and so (being out of louelove therewith) long for heauen, and delight in heauenly things. The vse is to teach vsus, first, the peruersenesse of our disposition, that needeth so sharpe meanes to doe vsus good. Secondly, whensoeuer we fall into disgrace with the world, to better our wayes, by leauing our sinnes and being more zealous in godlines.

Doctrine. [thou hast. &c.] It is the Lord that layeth disgrace 2vponupon his people in this life, or else it could not fall vponupon them. The reason is, because he is Almightie, and doth all things, as vers. 37. doct. 1. The vse is, first, to reproue them that ascribe such things to fortune, and them that respect chiefly the instruments of their disgrace. Secondly, to teach vsus whensoeuer any such thing befalleth vsus, to acknowledge it to be the hand of God vponupon vsus for our sinnes, and to learne amendment by it.

Doctrine. [in the middest] That which tendeth to the disgrace of the godly, is more generally receiued, then any other 3tidings whatsoeuer. The reason is, because, first, God will hauehave it a matter to humble them, and a stumbling blocke to the wicked. Secondly, it is the longing desire of the wicked to fasten any thing vponupon the godly that may disgrace them. The vse is to teach vsus, first, not to iudge of any by the reporte of the world. Secondly, not to be amazed when it is our case, but to profite by it to amendment.

[All our enemies] i. all that are against vsus, of all nations, Verse 46.and degrees [hauehave opened their mouth] i. hauehave freely and largely spoken [against vsus] i. whatsoeuer might defame vsus.

Doctrine. In that this followeth vponupon Gods giuing them ouer into reproach, we learne this doctrine. God must giuegive 1his people ouer into reproach before that the wicked can reuile them. The reason is, for that the tongues aswell as the actions, of all men are directed by the Lord, and stopped at his pleasure. The vse is, to teach vsus, to bee humbled by it when wee fall into the reproach of men, acknowledging it the hand of GOD: so did Dauid, 2. Samuel 16. 10. &c.

Doctrine. [all our enemies hauehave opened, &c] It is a special 2propertie of the wicked to rayle at the godly, and reuile them: for the reason, and vse hereof, see chapt. 2. verse 16. doctr. 2.

[Feare and the pit] i. great terror, and no way to escape, Uers. 47.but being as they that sticke fast in a ditch, when their enemies pursue them [is come vponupon vsus] i. is our present condition, by reason of the insolencie of the enemie [desolation] i. vtter ouerthrow [and destruction] i. an irrecouerable renting of vsus in sunder.

Doctrine. [Feare, &c.] when the wicked insult against the 1godly, then are they in greater vexation then vnderunder any other crosse that can befall them. The reason is, because, first, religion it selfe is therby disgraced, which ought to be dearer vntounto them then their liues. Secondly, they hauehave cause to feare that GOD will wholly deliuer them and their religion to be troden vnderunder foote of spoylers. The vse is to teach vsus, first, to trie our selues how zealous we are of Gods glory, by the measure of our griefe, when the enemies doe blaspheme. Secondly, to striue to take to heart more and more the dishonour of the trueth by the reuilings of men.

Doctrine. [the pitte] Gods people are sometimes brought 2to such extremities, as they cannot possiblie see any way to escape. The reason is, because, first, God will let them see that their help is not in themselues, but in him. Secondly, thereby wee know what grieuous things our sinnes doe deserue to bring vsus into. Thirdly, God sheweth vsus thereby the hatred of the enemie, that wee may learne to shunne him. The vse is to teach vsus, first, not to iudge of our selues or others by the outward estate of his life. Secondly, to looke for such a condition, and to prepare our selues to beare it.

Doctrine. [desolation] when the wicked doe preuaile 3most, then is the miserie of the godly greatest. The reason is, because, they cannot both flourish together. The vse is, to teach vsus, to pray heartily vntounto GOD for the suppression of the vngodly, and protection of his people from the fury of the wicked.

Doctrine. [destruction] whē God bringeth his people into 4straights, it is an easie thing for the wicked to make hauocke of thē. The reason is, because, first, the Lords strēgth that was for them, is then turned against thē. Secondly, the godly hold it lawfull to vse good meanes onelyonly, whereas the wicked deuise any, whether good or euill to serue their turne. The vse is, to teach vsus, not to wonder at the sodaine grouth of the wicked, but to acknowledge our sinnes that doe giuegive God such cause to stirre them against vsus.

Doctrine. [destruction] In the desolation of the Church of God, there doe fall out great distraction, and rents among 5the members thereof. The reason is, because, first, Gods presence, the bond of their vnitie, is remoued from them. Secondly, they follow their owne deuises, which are all diuers one from another. Thirdly, they are ready (in the corruption of their nature) each to lay the blame vponupon others, and none vponupon themselues. The vse is to teach vsus, first, to trie thereby who doe feare God soundly, 1. Corinth. 11. 19. &c. Secondly, to take heede that wee bee no occasion of schisme among brethren whatsoeuer extremitie befall vsus.

[Mine eye] i. mine eyes: the singular number for the Uers. 48.plurall [descendeth] i falleth (as it were) wholly away [in riuers of water] i. such aboundance of teares come from them, as though they were wholly dissolued into water [for the destuction] i. for the ruine and ouerthrow [of the daughter of my people] i. my brethren, so tender and deare vntounto me.

Doctrine. [mine eye, &c.] The godly ought more by outward 1signes to declare their sorrow for the ouerthrowe of the Church of God, then for anie other calamitie that they can hauehave share of in this life. The reason is, because, first, Gods glory is thereby defaced. This caused Moses, Exod. 32. 32. and Paul Rom. 9. 3. to be so earnest, as to neglect their owne felicitie in respect thereof. Secondly, the faith of eueryevery one in particular is much shaken thereby, the meanes of sustaining it being ouerthrowne. Thirdly, those that are linked with vsus in the nearest bond, are in dāger of falling away. Fourthly, the aduersaries mouth is opened to blaspheme, The vse is, to teach vsus, when we heare or see this desolation, to labour with our selues that we may be affected with it, and not passe it ouer carelesly, though it goe well with vsus in particular: thus did Nehemiah, 2. 3.

Doctrine. [riuers of water] When teares are shed for the 2ouerthrow of religion, they are vndoubted signes of the true feare of GOD. The reason is, because, first, they declare that Gods spirite dwelleth in that heart, whereby religion (which naturally wee regarde not) is made deare vntounto it. Secondly, it argueth a fellow-feeling betwixt the bodie hurt, and the partie weeping; and consequently an vnfeined in grafting into Christ Iesus. The vse is, to teach vsus, to trie our selues, what measure of this sorrowe is in vsus, for the desolations that the Church of God hath eueryevery where.

[Mine eye droppeth] i. floweth from mee in teares [and Verse 49.staieth not] i. continueth without ceasing [because of no intermission] i. because there is no staye, or breathing time of the miserie that is vponupon the daughter of my people.

Doctrine. [and staieth not] when God smiteth his people without intermission, then ought they to mourne without 1ceasing. The reason is, because, he smiteth to bring them to thorowe repentance; wherunto when they attaine, he wil stay his hand. The vse is, first, to reprooue them that take not their afflictions to heart for amendment, and those that thinke mourning for a day sufficient, Isay 58. 5. &c. Secondly, to teach vsus, to labour our selues, and increase in mourning so long as the Lordes hand continueth heauie vponupon his Church in generall, or our selues in particular.

[Till the Lord looke downe] i. till God declare by his fauorable Verse 50.hand, that he looketh vponupon vsus; for he alwaies looketh vponupon all things [and beholde from heauen] i. send vsus the light of his fauourable countenance, by a mightie deliuerance.

Doctrine. [till, &c.] When the Lords correcting hand is 1vponupon his people, hee seemeth to neglect them, and not to looke vponupon them. The reason is, because, first, he withdraweth the feeling of his louing fauour in many respects. Secondly, they iudge (especially in their agonie) according to their present feeling. The vse is, to teach vsus to vse all good meanes to continue the Lords louing countenance; and if he frowne, not to thinke our selues forsaken.

Doctrine. [till the Lord, &c.] The godly in affliction doe neuer giuegive ouer mourning and humbling themselues before 2God, till the rodde be remoued. The reason is, because, first, it is the nature of faith, not to be ouercome in affliction. Secondly, they knowe they must be afflicted till they be sufficiently humbled, and therefore they labour to growe in it. The reason is, first, to reproue them that cast off the profession of godlinesse, because afflictions goe with it, and embrace this present world with Demas. Secondly, to teach vsus, not to be so much wearie of the rod, as of our sins that continue it vponupon vsus, because they are not repented of.

[Mine eye] i. the miserie that I see with mine eye [grieueth Verse 51.mine heart] i. giueth great cause of lamentation vntounto my heart [aboue all the daughters of my citie] i. more then the most passionate women vse to bee vexed, with that which doth most neerely touch them.

Doctrine. [mine eye] The eye in seeing the outward miseries that God laieth vponupon vsus, is a speciall meane to make vsus 1the more sorrowfull in heart for it. The reason is, because, first, the sight is the quickest of the senses. Secondly, things seene are most surely and amply knowne and vnderstood, seeing a report may deceiue vsus, but not the sight; for that it vieweth all the circumstances, as Deut. 28. 31. &c. Ier. 52. 10 The vse is, first, to administer comfort vntounto those that want their sight, seeing they cannot behold the things that are lamentable, as those that hauehave it. Secondly, to teach vsus to vse our eyes to the beholding of lawfull things onelyonly, lest GOD cause vsus to see that which shall make a most deepe impression of griefe into our hearts.

Doctrine. [aboue all] Naturall affection of the most passionate 2woman can bring no such griefe of heart, as the miserie of the Church of God doth often worke in the godly. The reason is, because, first, they mourne for things temporall, these for spirituall. Secondly, they hauehave nothing but naturall affection to set them on worke; these hauehave Gods spirit also that helpeth them herein, and worketh a greater affection to Gods trueth, then any affection of nature can worke in a mother to the child of her wombe. The vse is, to reprooue them that would hauehave men become voyd of passions, as the Stoikes; and those that call this sorrow melancholie, and fantasticall motions; deriding those that do thus mourne. Secondly, to teach vsus to learne by the affection of naturall women, how to lament for the decay of religion, and the afflictions of Gods people.

[Mine enemies] i. those strangers, and vnkind folkes that Verse 52.set themselues against me [chased me] i. pursued after me to destroy me [sore] i. in most eger and extreame manner [as a bird] i. as a fowler pursueth the bird, with desire to take it [without cause] i. I hauing giuen them no occasion hereof by any harme that I hauehave intended or done against them.

Doctrine. [mine enemies] The true Church and faithfull people of God doe neuer want enemies whilest they liue 1here, who doe most egerly pursue them, by all meanes seeking to ouerthrow them. The reason is, because, first, many walke in the broad way, who being of contrarie qualitie to the godly, doe therefore hate them, 2. Cor. 6. 14, 15. &c. Psal. 124. 6, 7. and 129. 1. 3. and 56. 1 &c. Secondly, Gods prouidence hath disposed that it should bee so, for the more iust condemnation of the wicked, and the greater good of his seruants. The vse is, first, to reproue the Papists, that make multitude, & a visible Monarchie a note of the true Church. Secondly, to teach vsus, to take heede of familiaritie with the wicked, lest we be either smitten by them, or drawn to ioyne with them in smiting the innocent. Thirdly, to looke alwaies for such hatred, if wee desire to walke soundly in the waies of the Lord.

Doctrine. [as a bird] The godly of themselues are so simple 2and weake, that they can neither preuent, nor withstand the pollicies or strength of their aduersaries. The reason is, because, first, GOD vsually chooseth those that bee naturally simple, 1. Cor. 1. 27. &c. therefore are they termed doues, Psal. 74. 19. Cantic. 2. 14. sheepe, Iohn 10. 27. Matth. 10. 16. &c. Secondly, the godly are but fewe, weake, and making conscience to tye themselues onelyonly to lawfull meanes. The vse is, first, to reproue the Popish error of commending men for their pompous worldly wisedome: also the Iewes, carnall men, and politiques, that condemne the meane estate of Christs people and looke onelyonly to the worldly meanes that mē do admire. Secondly, to teach vsus to look for both subtile, craftie, & open violent enemies, if we will serue God aright.

Doctrine. [without cause] The wicked are moued by the 3malice of their owne hearts, to persecute the godly, not hauing any cause giuen by them, to moue them thereunto, Pro. 1. 11. 17. The reason is, because, first, the godly are fewer, weaker, simpler, and withdraw themselues from them. Secondly, nothing can be iust cause to make one bitter against another but sinne, which the wicked hate not. Thirdly, God in his prouidence hath appoynted it to be so, to shewe his righteousnes in deliuering his, and ouerthrowing the other. The vse is to teach vsus, to take patiently the wrongs offered vsus by the wicked, seeing they hate vsus not for our sinnes, but for the best things in vsus, assuring our selues that the righteous God will take our cause into his owne hand.

[They] i. the enemies mentioned in the former verse Verse 53.[hauehave shut vp my life in the dungeon] i. hauehave not onelyonly imprisoned me but also vsed cruel meanes to take my life from me [and cast a stone vponupon me] i. set an hinderance against me to depriue me of all meanes of recouerie: this was especially true in Ieremie his owne person, Ierem. 37. 16.

Doctrine. [shut vp my life] The wicked be often so enflamed with malice against the godly, as nothing will satisfie 1them but their blood, for the reason and vse hereof, see Chap. 2. vers. 16. doctr. 3.

Doctrine. [and cast a stone vponupon me] The wicked doe not content themselues with ordinarie meanes to seeke the life 2of the godly, but also practise often more then naturally seemeth needfull, Mat. 27. 66. The reason is, because, first, they beare a deadly hatred to the trueth and professors thereof, Rom. 3. 13. &c. Secondly, the sting of their euill conscience, that maketh them alwayes feare they shall not preuaile, Dan. 6. 16. 17. The vse is, to teach vsus, first, that they that bend themselues against the Church of GOD, shall be madde as Woolues, and foolish in their practises, whose hope GOD will bring to confusion. Secondly, that wee may not despayre, though all meanes be against vsus. Thirdly, to giuegive all praise for the Churches deliuerance vntounto God alone, seeing he doth so miraculously worke for it.

[Waters hauehave slowed ouer mine head] i. many and great Verse 54.miseries, and troubles hauehave ouerwhelmed and oppressed me both in soule and body [I sayd I am destroyed] i. I perswaded my selfe, and vttered it with my wordes, that I was vtterly ouerthrowne, seeing no meanes to the contrarie, and all occasions that might be, to make me thinke so.

Doctrine. [waters, &c.] many, grieuous, and ineuitable 1are the troubles and miseries which Gods faithful people suffer in this life, Acts 14. 22. Psalm. 34. 19. and 69. 1. 2. 15. 16. &c. 2. Tim. 3. 12. The reason is, because, first, Sathan and the wicked doe continually pursue them with deadly hatred, seeking to destroy them. Secondly, God scourgeth eueryevery sonne that he receiueth, Heb. 12. 6. to bring them to repentance, to conforme them to Christ their head, to make them out of louelove with this life, and to inflame their thirst after that which is to come. The vse is, to reproue all prophane and fearefull men that mislike them that suffer, or dare not suffer for the trueth, thinking them best that suffer least. Secondly, to teach vsus to prepare ourselues to suffer extremities whilest we be here, seeing our lot is to suffer for Christ, if we rightly beleeue in his name.

Doctrine. [I sayd] The godly oppressed with miseries, are often brought both to doubt & to despaire for the time, 2Iob 3. 1. Psal. 22. 1. and 77. 1. to the 11. Ierem. 15. 18. and 20. 14. &c. The reason is, because, first, they iudge according to their present feeling. Secondly, mans infirmitie is naturally prone to infidelitie. Thirdly, God in his wisdome withdraweth the feeling of his grace for a time, to let them see themselues, and to make them seeke to him the more earnestly. Fourthly, to make them more thankfull for his grace when they feele it, and more carefull to continue in it. The vse is to teach vsus, first, that we are most miserable by nature, if God leaue vsus to our selues. Secondly, to looke for heauy temptations in the time of afflictions. Thirdly, not to cast off all hope of recouering, though we seeme to be in a most desperate condition, but carefullie to vse the meanes thereof, as first, the meditation of our former feeling: secondly, prayer: thirdly, the vse of the exercises of religion: fourthly, company and conference with the godly only.

[I called vponupon thy name] i. I prayed heartely vntounto thee [O Lord] i. O thou that rulest the whole world [out of the lowe Uers. 55.dungeon] i. from the place and condition of greatest extremitie, when no meanes of deliuerance appeared.

Doctrine. [I called] The godly do pray vntounto the Lord for 1his grace and fauour, euen when they are in such great extremitie that al hope, in reason, is past: Examples hereof, Moses at the red sea, Israel often, Ionah in the whales bellie, &c. The reason is, because, first, their faith can neuer bee quayled, seeing it is that which ouercommeth the world, 1. Ioh. 5. 4. &c. Secondly, they rest vponupon Gods trueth, that fayleth not, and power that ruleth all things. The vse is to teach vsus, first, to striue against that temptation which perswadeth to surcease praying when our case seemeth desperate. Secondly, that their profession was but temporarie when troubles doe quaile. Thirdly, to call still vponupon God in the day of our troubles, yea, to increase in feruencie, according to the increase of danger and continuance therein.

Doctrine. [lowe dungeon] There is no condition so miserable 2in this life, but the godly may and doe fall into it: Examples, Abraham for vncertaine dwelling, Dauid for many enemies, Iob for inward and outward miseries of all sortes. The reason is, because, first, GOD will shewe his anger against sinne in this life, euen vponupon his owne seruants. Secondly, that by afflictions they might bee weaned from the delight in this worlde, and made in louelove with heauen. The vse is, to teach vsus, first, to reprooue them that iudge according to the outward estate of anie, what fauour they are in with the Lord. Secondly, to teach vsus, not to promise our selues any worldly successe, but to looke alwayes for the contrarie.

[Thou hast heard my voyce] i. heretofore when I hauehave prayed thou hast graunted my petitions [stop not thine eare Verse▪ 56.from my sigh and my crye] i. do not now refuse to regard mine earnest and heartie prayer: for the hebrue word that is translated sigh, signifieth the enlarging or lifting vp of the spirit, which must needes arise from the touch of the heart: & the last word expresseth the feruencie of the heart, which enforceth the voyce vntounto vehemencie.

Doctrine. [thou hast &c.] The experience of Gods former fauour, is a notable prouocation to cause vsus still to trust in 1him againe in our necessities, Psal. 4. 1. The reason is, because, first, it argueth that wee are ingrafted into Christ, and therefore shall be loued vntounto the end, seeing God chaungeth not. Secondly, GOD is alwaies readie to shewe merciemercy, and to forgiue; and therefore he will doe it one time, as well as another. The vse is, to teach vsus, first, to vse this as a speciall comfort to the afflicted heart, being voyd of present comfort, and to beate backe that temptation which saith, God hath cast thee off. Secondly, to recount Gods former mercies, taking comfort therein, and stirring vp our selues thereby vntounto prayer, with assurance to be heard.

Doctrine. [sigh and crye] The prayer of the godly ought to come from the heart, and to be with greatest feruency that 2may be. The reason is, because, first, God will not be dallied withall, but looketh to the inward affection. Secondly, wee must groane vnderunder the burthen of that we would bee rid of, and long for that we desire, before God will heare vsus. The vse is, first, to reproue the lip-labour of the Papists, and of the ignorant prophane people that thinke, prayer standeth in an ordinarie saying of certen words. Secondly, to teach vsus to take heede, that in our prayer we bee not carried away into by-thoughts. Thirdly, to labour a forehand by the meditation of the things we pray for, to affect our hearts therwithal.

[Thou drewest neere] i. by taking away my miseries, and bestowing thy graces vponupon me, thou that didst seeme to bee Verse 57.farre off, shewedst thy selfe to bee at hand [in the day that I called vponupon thee] i. euen when I did pray vntounto thee [thou saidest] i. thou didst as clearely manifest this vntounto me, as if I had heard thy voyce speake vntounto me [feare not] i. cast thy care vponupon me, and be not afraid what man can do vntounto thee; for I am with thee, and will preserue thee.

Doctrine [thou drewest] when the godly doe rightly pray 1vntounto the Lord, they hauehave most notable experience of his fauour towards them. The reason is, because, first, God performeth his promise vntounto them, Call vponupon me &c. Psal 50. 15. Come vntounto me &c. Matth. 11. 28 &c. Secondly, their affections are carried into heauen, where is the fulnesse of ioye, from earthly things that are full of vexation. The vse is, first, to reprooue them that either accompt feruent prayer needles, or are negligent in it. Secondly, to teach vsus, that we therefore are not heard when we pray, because we call not aright. Thirdly, to teach vsus to labour with our selues, that wee may encrease in feruent and often prayer.

Doctrine. [saidest feare not] The Lord doth giuegive most notable 2encouragements and comforts, vntounto those that rightly worship him: Examples hereof, are many in the Scriptures, and in daylie experience. The reason is, because, first, the Lord doth thereby manifest his louelove vntounto his seruants. Secondly, he will daunt the enemies by their wonderfull patience, constancie, comfort, and courage. Thirdly, others may be allured by their example to trust in him. The vse is, first, to reproue them that account the patience of the godly, sottishnesse; their courage, desperatnesse; and their constancie, obstinacie. Secondly, to teach vsus, that in walking vprightly, and calling vponupon God for his assistance, we shall bee assured that he will be with vsus, and deliuer vsus, howsoeuer he seeme for a time to neglect vsus.

[O Lord thou hast maintained the cause of my soule] i. thou Lord hast defended mee whensoeuer my life hath been in Uers. 58.question [thou hast redeemed my life] i. thou hast deliuered me from the hands of those that sought to destroy me.

Doctrine [thou hast &c.] The Lord defendeth the cause of his seruants, whensoeuer any iniurie is offered them by 1the sonnes of men, Matth. 28. 20. Deut. 28 7 &c. The reason is, because, first, he accounteth the wrongs that they sustaine, to bee done vntounto himselfe, Acts 9. 4. seeing they are molested for his truth Secondly, he is the righteous iudge of the world, that hath promised to relieue the oppressed, Psal. 146. 7. &c. The vse is, to teach vsus, first, in what fearefull case all persecutors are, seeing they hauehave the Lord against them. Secondly, to be encouraged in weldoing, seeing God is with vsus, and in our righteous cause will neuer leaue vsus.

Doctrine. [soule, life] It is the soule of the godly, that the wicked doe alwaies hunt after, howsoeuer they doe not alwaies 2professe so to doe: for the reason and vse hereof, see vers. 53. doct. 1. of this Chapter.

Doctrine. [redeemed] Whatsoeuer extremities the godly doe endure in this life, yet are they in the ende deliuered by 3the hand of the Lord from al their troubles: Examples hereof, are Iob, Dauid, Israel, &c. The reason is, because, first, he fighteth for them, that is the strongest. Secondly, the enemies of the righteous must needes be ouerthrowne. The vse is, to teach vsus, with patience to beare whatsoeuer the Lord shall lay vponupon vsus, knowing that the issue thereof shall surely be ioyfull, Psal. 126. 5. &c.

[O Lord thou hast seene all my wrongs] i. thou hast looked vponupon, and considered the manifold wrongs that they hauehave Verse 59.done vntounto me [iudge thou my cause] i. take thou my cause O Lord into thine hands, and iudge me according to mine vprightnesse (not towards thee but) towards them.

Doctrine. [thou hast seene &c.] It is a notable encouragement to pray to God for helpe against our enemies, whē our 1conscience assureth vsus our cause is righteous. The reason is, because, first, the righteous God will assuredly defend eueryevery man in his righteous cause. Secondly, our conscience being cleere, giueth peace to our hearts, strength to our faith, and feruencie to our prayers. The vse is, to teach vsus, first, the cause why in bad matters men seeke to any other for helpe, rather then to God, and in good causes rest on God onelyonly, euen for that the conscience accuseth in the euill, and excuseth in the good. Secondly, that in all our controuersies with men, we labour to be vpright both in matter and manner, so shall we hauehave comfort in the strife.

Doctrine. [iudge thou &c.] The cōscience of a good cause, maketh vsus desirous to come to triall before God or men. The 2reason is, because, first, wee looke for such an end as we iudge our cause to be Secondly, we know that all iudgemēts are, or should bee equall. The vse is, to teach vsus, first, the cause why many men refuse to come to triall in their controuersies; euen for that they knowe it is naught and will not iustifie it selfe. Secondly, neuer to stand in the defence of any cause, but such as we are willing to be iudged in, both by God and all indifferent men.

[Thou hast seene] i. thou hast beholden and considered Verse 60.[all their vengeance] i. all their extreame and spitefull reuenges and cruelties [and all their thoughts against me] i. all their mischiefes that their hearts conceiued to vexe me with all.

Doctrine. [vengeance] It is a propertie of the wicked to shewe all hard and cruell behauiour towards the godly. The 1reason is, because, first, they are led by the malice of Satan, which ruleth the children of disobedience. Secondly, the course of the godly tendeth to the pulling downe of sinne, which the wicked do most delight in. The vse is, to teach vsus, first, to take heed of dealing cruelly with any, lest we shewe our selues branded with the marke of the vngodly. Secondly, to looke for all extremities at the hands of the wicked, and to learne to take it patiently, seeing it is the lot of the righteous.

Doctrine. [thoughts] The thoughts and imaginations of 2man, are cleerely knowne vntounto the Lord. The reason is, because, he made the heart, as well as other parts, and knoweth the depth of the bottome thereof, Psalm. 94. 11. Acts 1. 24. The vse is, first, to reproue their blindnesse that thinke themselues safe, if men see not their actions; and them that thinke their thoughts to be free. Secondly, to teach vsus, if we desire to please God indeed, to be as carefull that our thoughts bee vpright, as that our waies be vnreproueable.

[Thou hast heard their reproach] i. their spitefull speeches and taunting tearmes hauehave come vntounto thine eares [O Lord] Verse 61.i. O thou that gouernest all things [all their thoughts against me] i. their manifold deuises how to doe me harme.

Doctrine [reproach] It is a speciall propertie of the wicked, to raile at, and reuile the godly: for the reason and vse 1hereof, see Chap. 2. vers. 16. Doct. 2.

Doctrine. [thoughts] as in the same worde of the last 2verse.

[The lips of those that rise against me] i. the words of such Verse 62.as set themselues to bee mine enemies [and their whispering against me continually] i. their meditations which their heart deuiseth, and their tongue vttereth in secret one to another, and that not once, or now and then, but eueryevery day without ceasing.

Doctrine. [lips &c.] It is a token of an enemie and not of a friend, to vse to speake against the godly. The reason is, because, 1first, out of the aboundance of the heart the mouth speaketh, Matth. 12. 34. &c. Secondly, louelove rather couereth the faults of bretheren, then blazeth them, 1. Pet. 4. 8. for he that is with vsus, saith Christ, can hardly speake euill of vsus. The vse is, first, to reproue them that delight in reporting things to the disgrace of others. Secondly, to teach vsus, so carefull as we are to approue our selues louers of the trueth, to be so diligent in stopping our mouthes, that they doe not blaze the faults of the professors of the trueth.

Doctrine. [all the day] The wicked are neuer satisfied, but doe still continue their hatred and deuises against the godly: 2for the reason and vse hereof, see vers. 14. Doct. 16. of this Chapter.

[Behold their sitting downe and their rising vp] i. thou that knowest all things (for that is the meaning of sitting and rising, Verse 63.as Psal. 139. 2.) looke vponupon their doings, and call them to account for the same [I am their song] i. they make themselues merrie with my miseries.

Doctrine. [sitting &c.] The Lord seeth, and will call to a straight reckoning, all the thoughts, words, and deeds of the 7sonnes of men. The reason is, because, first, he made althings, and therefore must needes know them. Secondly, he is the Iudge of the whole world, and therfore he must needs iudge righteously, Gen. 18. 25. The vse is, to teach vsus, first, with patience to beare the iniuries offered vsus by the wicked, seeing they shall be called to account for them. Secondly, to walke in feare and trembling, seeing God beholdeth, and wil iudge all things.

Doctrine. [their song] The wicked doe greatly delight 2themselues in mocking the godly; for the reason and vse hereof, see vers. 14. Doct. 8 of this Chapter.

[GiueGive them a recompence O Lord] i. O Lord do thou call them to account, and requite them [according to the worke of Verse 64.their hands] i. euen as they hauehave deserued, and shewe no fauour vntounto them: so Psal. 28. 4. &c. Obiection. How agreeth this with that; pray for them that persecute you? Answere, That is vnderstood of the affection that should bee in vsus to the good of our enemies; and this is vnderstood of them that bee malitiously wicked, and hath rather reference to Gods iustice and glorie, then the persons of the aduersaries.

Doctrine. [GiueGive them &c.] It is lawfull for the godly (so 1that it be without affection of reuenge, and of a pure zeale to Gods glory) to pray for the confusion and speedy ouerthrow of the enemies to the trueth. The reason is, because, first, they hauehave warrant in the Scriptures so to doe. Secondly, they must pray for the aduancement of eueryevery braunch of Gods glorie, one whereof is the destruction of the wicked. The vse is, first, to reproue them that thinke this place and such like to be peculiar examples, in no sort to be imitated. Secondly, to teach vsus, that Gods glory must be dearer to vsus, then the good of those that nature bindeth vsus neerest vntounto: yea, then the saluation of our owne soules, Exod. 32. 32. Rom. 9. 3.

Doctrine. [according to the works &c.] We cannot wish a 2greater euill to light vponupon our selues, or others, then to bee dealt with at Gods hands according to our workes. The reason is, because, by the workes of the lawe none can be iustified, Rom. 3. 20. seeing no flesh is righteous in his sight, and he that offendeth in one is guiltie of all, Iames 2. 10. Obiection. How then doth the Scripture say, God will reward eueryevery one according to his workes? Answere. It is truely said, for all men shall either receiue the reward of their owne workes, which is damnation: or of the perfect obedience of Christ, beleeuing in him, which are theirs by imputation. The vse is, first, to confute the Papists, and all others, that say they looke to be saued by their workes, vnderstanding thereby their owne deeds. Secondly, to teach vsus to renounce (in respect of looking to bee saued by them) all our owne works, esteeming them (as they are) as a filthy cloute in the sight of God, Isay 64. 6. and to relie vponupon the obedience of Iesus Christ alone, for our saluation, hoping to bee iustified freely by fayth, without the workes of the lawe, Roman. 3. 28.

[GiueGive them faintnesse of heart] i. Doe thou make their hart to be full of weaknesse, so as they shall doe vsus no harme; or Verse 65.giuegive them the couering of the heart; that is, such a mist and dulnesse as shall depriue them of all strength and courage [thy curse vntounto them] i. let thine anger shew it selfe eueryevery way against them.

Doctrine. [faintnesse] God giueth strength or weaknesse vntounto the heart of man, according to that hee will hauehave them 1able to doe, or vnable to performe. The reason is, because, he hath appoynted the hearte to bee the fonntaine, from whence both the willingnesse, and power to performe euerie action should flow and proceede. The vse is, to teach vsus, when we would hauehave anie good thing done, to pray to God to prepare and stirre vp the hearts of those thereunto that are to doe it: and when we would hauehave euil stayed, to desire the Lord to abate the strength and courage of their hearts, that are inclined vntounto mischiefe.

Doctrine. [thy curse] It is the curse of GOD that scattereth all the practises that the wicked imagine against the 2godly. The reason is, because nothing can prosper which God setteth himselfe against. The vse is, to teach vsus, first, to be carefull that all our actions be taken in hand and continued according to his will; so shall we be assured that Gods blessing, and not his curse shal be with vsus in them. Secondly, that the practises of vn godlinesse must needes hauehave an euill ende, seeing they (not being warranted by Gods word) are the deedes that God will curse.

[Persecute in thine anger] i. let thine anger proceede against Uers. 66.them without ceasing [and destroy them from vnderunder the heauens of the Lord] i. bring them to confusion wheresoeuer they shield themselues, seeing they are vnderunder the heavens, where the Lords seat is, and in the compasse and circumference whereof hee raigneth, and ruleth all.

Doctrine. [thine anger, and destroy] Those against whom 1the Lord sheweth forth his anger, must needes be destroyed and come to confusion. The reason is, because, first, hee is the greatest and must needes preuaile in whatsoeuer hee taketh in hand. Secondly, hee cannot bee angrie with anie of his creatures, but for their disobedience, which is the iust desert of al confusion and desolation. The vse is, to teach vsus, first, that the wicked must needes bee destroyed, seeing they doe still bend themselues to prouoke his anger: and therefore we should take their preuailing against vsus (which is but for a short time) most patiently. Secondly, so carefull as we are not to hauehave Gods anger persecute vsus to our destruction, to be so diligent to walke in the feare of his name, and obedience to his lawes.

Doctrine. [from vnderunder, &c.] There is no place in the 2world to keepe man from destruction, when Gods anger persecuteth him. The reason is, because his power preuayleth eueryevery where. The vse is, to teach vsus, that there is no suertie for vsus, neither in this life, nor in the time to come, but only in the fauour and louelove of GOD, which wee must labour to attaine vntounto aboue all things.

Commentary Upon Lamentations, Chapter 3

p. 92The third Chapter.

The third Chapter.