Exposition of Psalm 25, Commentary 1 – Commentary 2

Exposition of Psalm 25 · Commentary 1 – Commentary 2

p. 87A GODLY AND FRVITFVLL EXPOSItion on the twenty fifth Pſalme, the ſecond of the PENITENTIALS.

The ſubſtance of this Pſalm.DAVID being oppreſſed by his enemies, in this Pſalme deſires, that God would deliuer him from ſhame, and ſinne the cauſe of all his euils; & that he would direct him to walke in his wayes: as alſo confirmes himſelfe by many arguments in the aſſurance of Gods goodneſſe: and finally praies for deliuery to himſelfe and to the Church.

This Ode of Dauids is ſet downe in 22. Sections or Verſes, after the number and order of the Hebrew Alphabet, at leaſt very neer…, as are the 34.111.112.119. as alſo the Lamentations of Ieremiah, and the 31. of the Prouerbes. p. 88Thoſe who ſeeke a reaſon of this, let them reade S. Ierome, Epiſt. 155. & in Lament. Ieremiae, and Euſeb. de praepar. Euang.

For he alludeth to the ſignification of eueryevery Letter of the Hebrew Alphabet, which hath a ſpirituall meaning. But in my iudgment theſe Pſalmes are ſo framed for our memory, that keeping in minde the Letters, wee may the more eaſily remember the matter.Man hath need of many helps. For wee hauehave need of many helps to confirme our memory in goodneſſe.

Theſe Verſes are called Acroſticki, as were Sibyllaes verſes of foreign which ſignifieth a Fiſh: foreign Sedullius in like manner made an Hymne, A Solis ortus cardine, Beatus auctor ſeculi, Caſtae parentis viſcera, &c. As alſo Nazianzen. I would not wiſh men to be too curious in the ſearching of the cauſes hereof; but rather be diligent in the confirmation of their memories by theſe 22. Alphabeticall Letters.

The Diuiſion of the Pſalme.

THis Pſalme containeth a Prayer to the eight Verſe: a Confirmation to the eighteenth: and a Concluſion petitory to the end.

p. 89In the firſt ſeuen Verſes hee craueth three things at God. Firſt, that hee may not be aſhamed. Secondly, that hee may learne Gods wayes, and be taught by him. Thirdly, that he may be deliuered from ſinne.

Then there is contained a deprecation againſt ſinne and ſhame, and the meane by which he may eſcape them both, that is, by the word of God, which may direct him in ſuch a way wherein hee may not fall vnderunder ſhame and ſinne.

Shame proceedeth of ſinne.There are two things which we may lawfully craue of God, to eſchew ſinne & ſhame: ſinne as the mother and cauſe, ſhame as the daughter and effect. And as we deſire to flye them, ſo eſpecially wee ſhould craue of God that onelyonly meane by which wee may ſhunne them, euen that we ſubmit our ſelues to be gouerned by his word,The word of God freeth man both of ſinne and ſhame. and frame all our actions therto, by which we may perſwade our ſelues that we ſhall eſcape both.

All pray, Lord keepe vsus from ſhame and ſinne, when as many contemne the meane by which they ſhould bee preſerued, euen that bleſſed word of God.

p. 90VERSE 1. Ʋnto thee O Lord lift I vp my ſoule.

To whom God is Iehouah hee is alſo Elohim.THe names which he giues God are Iehouah and Eloim: the firſt taken from his nature, the other from his power; and he applyeth them to himſelfe, My ſtrong Gods, including the perſons of the Trinitie.

He leadeth vsus to God in our praiers,Pſal. 73.23.Ps 73:23 Whom hauehave I in heauen but thee? Heb. 11.6.Heb 11:6Hee that commeth to God muſt beleeue that God is, and that he is able to ſaue ſuch as come to him. God appeared in ſundry names to others,Exod. 6.3.Exod 6:3 but to Moſes in his eſſentiall name Iehouah. Claime firſt to his nature, and next to his power. Firſt, he muſt be thy God Iehouah, Note.and then thy ſtrong God. Firſt he muſt louelove thee, and then hee will defend thee.Pſ. 144.15Ps 144:15 Bleſſed is the people whoſe God is the Lord. Thoſe are fooliſh who ſeeke his protection, not firſt hauing aſſurance of his louelove. If hee be to thee Iehouah, then ſhall he alſo be to thee Eloim.

Three arguments to moue God to heare him.The arguments by which he would moue God to heare him, are taken from three perſons. Firſt, from his owne perſon. Secondly, from the perſon of his aduerſaries. Thirdly, p. 91from the perſon of the godly.

1. From his owne perſon, becauſe hee beleeues in him.In his owne perſon firſt his prayer is ſignified by this circumſcription, I lift vp my ſoule to thee: and his faith, I truſt in thee. What is prayer but a lifting vp of the heart to God, for the heart muſt firſt be affected, and then it will frame all the members of the body, and draw them vp with it.Simil. As the Magnes drawes the Iron after it, ſo will the ſoule draw the cold and lumpiſh fleſh where it is, where the …oule is, there is the body alſo, and where the ſoule is, there is the man.

Whereby it appeareth that there is no praier or ſpirituall ſeruice acceptable to God,Doct. No ſpirituall ſeruice but that which proceeds from the heart. Pro. 23.…6. Iſay 29.13.Prov 23:6Isa 29:13 but that which comes and is deriued from the heart: My ſonne giuegive me thy heart. This people ſeeke mee with their lips, but their heart is farre from me. Yee are praying, but your heart is as the eye of the foole, eueryevery where. Sometime yee are thinking of the earth, ſomtime of your pleaſure, ſometime ſleeping, ſometime yee know not what yee are thinking. At preaching, yee heare the voyce of a man ſpeaking, but ſay not Amen. And ſometime your voyce is repeating ſome idle and deafe ſounds, your heart no whit being moued:Simil. but as a Parrat or Pye, vttering incertaine ſounds; or a Bell, ſounding it knowes not what: ſo are ye with p. 92your mouth praiſing God, your heart being abſented from him.

Faith only fixed on God. Lifting vp of the heart preſuppoſeth a former deiection.Next, his faith is not carried about hither and thither, but only fixeth it ſelfe vponupon God.

Thirdly, the lifting vp of the heart preſuppoſeth a former deiection of his ſoule: The ſoule of man is preſſed downe with ſinne, a … with the cares of this world, which (as lead doth the net) draweth it ſo downe that it cannot mount aboue, till God ſend ſpirituall prayers (as corke to the ne…) to exalt it,Simil. which ariſe out of faith, as the flame doth out of the fire,Heb. 12.1.Heb 12:1 and which muſt bee free of ſecular cares and all things preſſing downe: which ſheweth vntounto vsus that worldlings can no more pray,Simil. than a Moule is able to flie. But Chriſtians are as Eagles which mount vpward.Simil. Seeing then the heart of man by nature is fixed to the earth, and of it ſelfe is no more able to riſe there-from,Simil. then a ſtone which is fixed in the ground, till God raiſe it by his power, word, and workmen; it ſhould be our principall petition to the Lord, that it would pleaſe him to draw vsus, that we might runne after him; that he would exalt and lift vp our hearts, that we might raiſe them vp to heauen, and not lie ſtill in the puddle of this earth.

p. 93Here the future tenſe vſed for the preſent.In the Hebrew it is, I will lift vp, by a common phraſe vſing the future time for the preſent; but he ſayes not, I lift vp my voice or my hands to thee, which both he did, for theſe are in vaine without the heart, (So Anna the mother of Samuel ſaies,1 Sam. 1.151 Sam 1:15 I poured forth my heart in the ſight of the Lord,) as a body without the ſoule.

VERSE 2. My God I truſt in thee: let me not be confounded: let not wine enemies reioyce ouer me.

THe ſecond argument that hee vſeth is taken from the perſon of his aduerſaries,2. Argument taken from the perſon of his aduerſaries oppoſing his faith to their fury. Mat 10.13 Pſal 20.7.Matt 10:13Ps 20:7 who albeit they were furiouſly bent againſt him, yet hee onelyonly runneth to God, without whoſe permiſſion they were not able to cauſe one haire of his head fall to the ground. Some ſeeke for the helpe of men, ſome truſt in horſes and chariots, ſome goe to Beelzebub and deuils by witches,2 King. 1.2 1 Sam. 28.82 Kgs 1:21 Sam 28:8 but let a true Chriſtian (with Dauid here) hauehave his refuge to God,

I truſt in thee: Doct. Faith is the ground of prayer.] Here is faith the root and ground of prayer: When Chriſt beſtowed any benefit vponupon his patients, he asked them, p. 94Doe ye beleeue? Mark 9.23. Mat. 8.13. Simil.Mark 9:23Matt 8:13and then anſwered, Be it … thee according to thy faith.

It is a naturall dependance that all creatures vſe this argument to their ſuperiors and maſters, As my truſt is in you, helpe me. And ſhould not we vſe this ſame to our Lord, and ſay, My truſt is in thee O Lord, therefore help… me. He ſtands vponupon the points of his honor will he then caſt off his dependants? No truly,Faith in God a ſtrōg argumēt wherby God is moued to defend vsus. Mark. 9.23 24.Mark 9:23 there is no ſtronger argument to mou… God to defend thee, then if thou alledge thy faith in him; there is nothing impoſſible to him that beleeueth. Let vsus therefore crau… the augmentation of our faith, and ſay, Lord increaſe our faith; and then wee need not to doubt but God will giuegive vsus all things.

His prayer is grounded vponupon faith:1 Cor 4.13 Prayer grounded on faith.1 Cor 4:13 Paul ſaith, I beleeued, therefore hauehave I ſpoken: therefore ſuch prayers as proceed of an incertaine faith, are abhomination in the ſight of the Lord, and ſcorning of his Maieſty. Doe yee not thinke,Words without faith and feeling vnprofitable. that if wee conceiue words in our owne language (if we want a feeling of them) that they will bee acceptable to God? no indeed: but much leſſe will they pleaſe him,Doct. if in an vncouth language wee repeat vaine words,Shame, the daughter of ſinne. we know not what.

Let me not be confounded:] Shame is the p. 95laughter of ſinne, and a condigne puniſhment for ſinne,Rom. 6.2…Rom 6:2 What fruit had ye then in thoſe …hings wherewith now ye are aſhamed? For the …nd of thoſe things is death. But no ſhame can befall to a Chriſtian, Qui credit non erubeſce…, He that beleeueth ſhall not be aſhamed,Doct. Repentāce blotteth out the memory of ſinne. Heb. 11.31. 2 Pet. 2.7.Heb 11:312 Pet 2:7 for …f hee fall in ſinne, it will by Gods bleſſing turne to the beſt to him, and his repentance will blot out the memory of his ſinne. Rachabs faith hath blotted away the remembrance of her whoredome; Dauids repentance and Manaſſes, hath blotted out their ſinnes; Lots righteouſneſſe is remembred; their ſinne is not ſhamefull, for God honoured them with ſuch vertues as tooke away the filthineſſe of their ſinne.Simil. If a gold ring ſhould fall in the mire, the price of the gold remaines, and the dirt may ſoone be wiped away. Albeit Iacobs thigh made him to halt,Gen. 32.3.Gen 32:3 yet the ſtrength of his armes who wraſtled with the Angell, his reuelations that he got, and his holineſſe, made not that to bee thought a deformity in him,Simil. Doct. The afflictions of Gods children are honorable. what the worſe is a Captaine for a ſcarre in his face, whoſe valorous armes hauehave beene ſo well tried.

Next, his afflictions and perſecutions cannot bee ſhamefull, but honourable, for the Apoſtles themſelues thought it great honour p. 96to be beaten,… 3.41. to be beaten, yea to bee ſcourged for Chriſts ſake. They now are crowned with martyrdome, who to the worlds opinion hauehave ſuffered as euill doers.

Let not mine enemies reioyce ouer me: The deuils reioyce at euill. Luke 15.10Luke 15:10] The wicked doe imitate the nature of the deuill, for he is neuer glad but at the deſtruction of ſinners, as the Angels reioyce at their conuerſion: whereby ye may trie if yee be a true Chriſtian,The triall of a Chriſtian by cōpaſſion. 2 Cor. 11.29.2 Cor 11:29 if ye lament with thoſe that lament, and hauehave compaſſion on them, and ſay with the Apoſtle Saint Paul, Quis affligitur, & ego non vr…r? Who is afflicted, and I doe not burne?

Gods children hauehave many enemies, hee is not one of Gods lambes if he hauehave not a Lyon or a dogge to purſue him:Doct. Gods children hauehave many enemies. ſome are ſecret, ſome are open: but who are they? none but the Deuill and his children; the Dragon purſues the ſeed of the woman.Reu. 12.17Rev 12:17

Next, obſerue their malitious nature, they reioyce at the euill of Gods children,Simil. and doe leape for gladneſſe. The Flies and Eagles liue on the ſores of beaſts; ſo doe the wicked reioyce at the euill of Gods people,Doct. The wicked alwaies reioyce in euill. Reioyce not ouer mee, my enemy, I hauehave fallen, I will riſe againe.

Thirdly, hee would not feed their eyes with his loſſet: The ioy of the wicked is euer p. 97in euill, either in their owne or other mens ſinnes, they ſleepe not till they ſinne, they eate not but in ſinne with gluttony, they ſleepe in vvhoredome, they go to murther, oppreſſion, or ſtealing.

VERSE. 3. So all that hope in thee ſhall not bee aſhamed, but let them bee confounded that tranſgreſſe without cauſe.

Doct. The benefits of Chriſtians are common.SO all that hope in thee.] He ſo drawes his deliuery that the benefit thereof may redound to the reſt of the members of Chriſt, for their euils and their goods are common; neither ſhould vvee ſeeke any thing to our ſelues, but ſo farre as it may redound to the good of the Church, and her comfort.

For as a ring on the finger adornes the vvhole body;Simil. and as the hurt of the finger anoyeth it all:Doct. Shame ſent to the wicked as to the right owner. ſo doth the good of one member reioyce all, and the hurt of one offend all.

But let them bee confounded that tranſgreſſe with out cauſe.] Now ſhame is ſent to the right owner, the vvicked,1. They tranſgreſſ vvho are deſcribed by two marks; firſt they are perfidious, and forſworne, p. 98no bond can bind them, they are a falſe generation, truſt them not, vvhen they are vvith Iudas kiſſing thee, then are they betraying thee:…uk. 22.47. Ioab ſaid to Abner in peaceable manner,Sam. 3.27 how doe you my Brother, in the meane time had a dagger priuately wherewith to kill him.Without cauſe. The next marke is, vvithout cauſe; they are not able to qualifie any iniury that euer they hauehave done: What hath the righteous done? Pſal. 11.3.Ps 11:3ſaith Dauid. They liue vponupon ſuſpicions, apprehenſions, and iudge others after their owne falſe nature.

Note a great comfort to eſtabliſh thy conſcience in thy ſufferings,Doctr. thine innocencie,Innocencie a great comfort in time of trouble. vvhichwhich maketh thy afflictions light, and thy burthens eaſie.

VERSE 4. Shew mee thy wayes O Lord, and teach me thy pathes.

SHew mee.] This letteth vsus ſee how that naturally vve are ignorant of the vvaies of God,Doct. Wee are natur…lly ignorant. and therefore Dauid vvould bee taught of God. Hee craued in the firſt three verſes to bee freed of ſhame, and now hee craues the meanes by vvhichwhich he may bee d…liuered, euen Gods vvord, which p. 99…s the onelyonly preſeruatiue from ſhame. And …herefore it often commeth to paſſe, that vvhen men are brought to be open ſpectacles of ſhame,Doct. they doe confeſſe it was not the preſent accident wherein they are taken,The contempt of Gods word the cauſe of ſhame. but the contempt of Gods word. And this ſhould teach vsus to louelove that word and follow it, to the end vve may be kept from ſhame: which maketh greatly againſt the Atheiſts and Papiſts of our Land,Ʋſe. Againſt contemners of the wor… of God. Simil. Ioh. 3.20. The Par….John 3:20 who contemne the bleſſed word of God, they are as Owles flying the light of the day, Qui male facit, odit lucem: hee that doth euill hateth the l…ght.

In this verſe are contained, 1. the perſon whom he implores, Iehouah whom he deſcribeth, leading him, teaching him, receiuing him in fauour, and nouriſhing him,1 in the 4.5.6. & 7. verſes. 2. What hee ſeekes, God… wayes.2 3. By what meanes, Teach me and lead mee.3 4. the reaſon,4 Becauſe thou art my God and I truſt in thee.

Dauid, a K…ng and a Prophet craues to bee directed by God, to the effect and end hee may direct the courſe of his life well, and of all his Subiects, which was Solomons choyce:1 Kin. 3.9.1 Kgs 3:9 Lord giuegive me wiſedome to go in and out wiſely before thy people.

So ſhould Paſtors doe. Who would bee a p. 100good Maſter,Doct. let him be a good Apprentice, & this ſame ſhould all priuate Chriſtians deſire,All ſhould deſire to be taught by by God in his wayes. Two contrary waies that God would teach them that way which will pleaſe him beſt, euen his owne wayes.

Thy wayes:] This preſuppoſeth that there is another way, which is the way of ſinne, as there are two places and ends, heauen and hell; ſo are there two perſons ſheepe and Goates, two wayes, the broad and narrow, two words,Ioſ. 24.15.Josh 24:15 come and depart. I, with Ioſua, ſet before you life or death, the right or wrong way, chuſe or refuſe. All men are going, but there is onelyonly one Gods way, the Kings hie ſtreete, many by-wayes. All thinke they are going to Heauen, Iewes, Turkes, Papiſts, Atheiſts, but try if thou be going thereto by that vvay which God hath ſet downe to thee, trye which is the ancient way, the true and liuing way. Brigands and falſe guids may deceiue you, and leade you to Samaria, but the way of God is ſet downe by Chriſt,2. Kin. 6 19. The wrong way as the Prophet led the Aramites. Ioh. 14.6. P…. 119.35.2 Kgs 6:19John 14:6 I am the way, the truth, and the life, no man comes to the Father, but by me, euen through the vale of his fleſh: thus he ſteps through Chriſt. Dauid prayes vntounto the Lord, that hee would direct him in the path of his commandements, for therein was his delight: and Iſaias ſaith, p. 101God will teach vsus his wayes, Iſai. 2.3.Isa 2:3and we will walke in his pathes.

Faith and LoueLove, two feet whervpon wee muſt walk.There bee two feete whereupon wee muſt walke, euen Faith and LoueLove, which two will carry vsus to heauen, without Faith thou art lame of thy right foot, without LoueLove thou art lame of thy left foot: let Faith worke through LoueLove. Beleeue in Ieſus Chriſt and liue a Godly life, and aſſure thy ſelfe thou art in the way to heauen.Note. If thou beleeue and liue euill, thy one foot is in the way to heauen, thy other to hell: ſo if thou pretend a good life, and caſts away the word, thy left foote is to heauen, and thy right to hell. Concerning LoueLove, yee need not that I write vntounto you; 1 Theſ. 4.9.1 Thess 4:9for ye are taught of God to louelove one another.

Moreouer, this (way) in the Scripture is ſurely ſet downe, and the word is ſo called many times in the hundred and nineteenth Pſalme. Such great commendation hath Chriſt giuen to the word,Ioh. 5.39.John 5:39 that hee deſires vsus diligently to ſearch it. Patres ex Scripturis didicerunt, nos ex iis diſcamus viam: the Fathers learned of the Scriptures,A deſire to be taught preſu…poſeth an ignorance. Simil. let vsus learn of them the way.

Teach me thy pathes:] this preſuppoſeth that men are ignorant by nature; for euen as ſtrangers put in a Wilderneſſe, where there is p. 102no ſtraight way, could very hardly diſcerne vvhat vvay to take, but vvould bee a prey to Beaſts and Brigands: ſo are men by nature ignorant of God.Act 8.31.Acts 8:31 The Eunuch ſaid to Philip, How can I vnderſtand without an Interpreter? Nature may teach thee vvayes to maintaine this life; but the vvay to heauen, there is no reaſon that can perſwade or teach, it commeth by diuine inſpiration.Mat. 16.17.Matt 16:17 Bleſſed art thou Simon ſonne of Iona, fleſh and bloud hath not reuealed it vntounto thee, but my Father that is in heauen.

The Philoſophers and Aſtrologians vvho vvere quicke in iudging things naturall, were but blind in grace. I thanke thee (Father) thou haſt hid it from wiſe men, Mat 11.25.Matt 11:25and reuealed it to babes. The Scripture is as the Starre that leadeth vsus to Bethleem.Mat. 2 9.Matt 2:9

This is a great humility in Dauid, that being a King and a Prophet, yet he would learn this Leſſon, to ſerue God: let Preachers euer bee learning. Socrates ſaid at his death, Hoc vnum ſcio, me nihil ſcire, I know this one thing, that I know nothing:Note. a conceit of knowledge is a marke of ignorance.

Hee repeats this vvord teach mee, often; vvhereby hee acknowledges, that the chiefe leſſon hee vviſh…h to learne to make him p. 103wiſe, is to know how to ſerue God by his word: and of this wiſedome in the 119 Pſalm he affirmeth, that it will make him wiſer then his enemies, then his maſters, then his ancients.

By the word teach, Doctr. Preaching of the word of God is the …dinarie …eant of Sa…ation. Luk 4.Luke 4hee would teach vsus that the ordinary meanes of Saluation and knowledge is the word preached, How can they beleeue without preaching? not by reading, mumbling Maſſes, &c. but by liuely preaching. Chriſt preached ſo in the Temple, when he tooke the Booke from the Reader. Brethren hauehave yee any word of exhortation for the people? Preach in ſeaſon and out of ſeaſon. Act. 13.1…Acts 13:1The repetition of the words, ſhew mee, teach mee, lead mee, teach me, declares the inſtancie that hee vſed to heare the word, more ſweet then honey,Pſ. 119.10… Pſ. 88.10Ps 119:10Ps 88:10 yea better then his appointed foode, ſo that hee deſired that hee might bee but a doore-keeper in the houſe of the Lord. This his affection to the word hee declareth by repeating it in the 119 Pſalme 175. times. The great ignorance which is among vsus ſpringeth from a want of deſire to heare.Ignoranc… ſpringeth from wan… of deſire to be tought. Luk. 24.31.Luke 24:31 The two Diſciples ſaid, Did not our heart burne within vsus, all the time l… ſpake to vsus?

p. 104VERSE. 5. Lead mee forth in thy truth, and teach mee: for thou art the God of my Saluation, in thee doe I truſt all the day.

HEe craues not onelyonly to be taught the truth and the way,Act Doct.but to bee led and directed in the way,It is not ſufficient to be taught the way vnleſſe we be led into it. Mathat God may not onelyonly point it out to him, but conuoy him thereunto, and keepe him from going out of it: for albeit we be entred in the way of grace, if God would not perfect that worke, wee would fall eueryevery moment; therefore hee worketh in vsus to will and perfi…e: and hee who began, Macan crowne alſo the worke, hee is the ſtaffe to which wee muſt leane, M…and of which wee muſt take hold: knowledge is not ſufficient without practice. God muſt make vsus to walke in the way wee know. Our knowledge will bee a dittay againſt vsus, if wee walke not in the way wee know;Luk 12 47Luke 12:47 for hee that knowes the will of his maſter and doeth not the ſame, ſhall hauehave double ſtripes.

For thou art the God of my ſaluation:] The Argument by which hee would moue God to teach him his wayes, is taken from the perſon p. 105of God, whom hee calleth the God of his ſaluation, and his owne perſon who is ſaued in that hee beleeues in him, and the adiunct of faith, which is conſtancie and perſeuerance, all the day.

The Argument is taken from the Office of a Sauiour, to guide them whom hee hath deliuered and ſaued: but thou haſt ſaued mee, therefore guide me.

Doct. All in condemnation without Chriſt.Firſt, in that hee calleth him the God of his ſaluation, hee would let vsus ſee that we are all in condemnation without Chriſt, all are incloſed vnderunder ſinne, that God might be mercifull to them.

Rom 11.32 Doct. No man or Angel can ſaue vsus but God. Pſal. 3.8. Pſ…l. 71.19 Pſal 136.11.13, &c.Rom 11:32Ps 3:8Ps 50:71Ps 50:19Ps 136:11Ps 136:13And vvhere hee calleth him the God of his ſaluation, hee importeth, that it was not in the power of Man or Angell to ſaue him, but in Gods, who behoued to take it vponupon himſelfe, to deliuer him from temporall and ſpirituall dangers. Saluation onelyonly belongeth to the Lord; What God is like our God, who deliuereth vsus from our enemies, as hee brought the Iſraelites out of Egypt, led them through the red Sea, fought all their battels, rebuked Kings for their ſakes What euer deliuery comes to vsus, comes by God, whateuer inſtrument hee vſeth in the ſame; he ſaues vsus, and not wee our ſelues, neither chariots nor p. 106horſes.Note. The conſideration of this ſhould moue vsus to be thankfull to him. Moſes, Ioſhua, Sampſon, &c. were typicall Sauiours, but God was the great Sauiour, who ſaued his people.

Next, if God be the onelyonly and ſole Sauiour of our bodies, in ſauing them from diſeaſes; and of our liues, in ſauing them from our enemies, ſhould any ſeeke ſaluation to his ſoule but from him? for if a temporary deliuery cannot come but by him, what deuilliſh doctrine is it to teach, that ſaluation can come by any other? Seeing then ſaluation onelyonly belongs to the Lord, let vsus runne to him and ſeeke it at his hands, who is onelyonly able to performe, and bring it to vsus. Seeke it not at Saints, but at the King of Saints.

In thee doe I truſt:] There is deſcribed the powerfull inſtrument, apprehending Gods mercies, euen faith adorned with his chiefe quality,Conſtancy crowneth all our v…rtues. conſtancy: for (all the day) ſignifieth as much as continually: for there is no vertue in man which can be reſponſable to God, if it be not ioyned with conſtancie. Ye muſt wait patiently, beleeue confidently, ſeeke, knocke, aske, hold vp your hands without fainting, ſtrengthen your weake hands and feeble knees.Gen. 32.24Gen 32:24 He abode with Iacob p. 107the heat of the day, and the cold of the morning,God and ſhrinked not, till the Lord came at laſt; and we muſt abide to the end of the day of our life.

Many begin in the morning of their youth to ſeeke God who forſake him in the euening of their age.The day hath a morning, a noone, and an euening-tide; ſo hath our age, a youth, a middle age, and a declining time; bleſſed is he that perſeuers to the end, and till his later breath conſtantly depends on God, and leaues him not: for certainly that man ſhall hauehave the crowne of eternall glory.

VERSE 6. Remember O Lord thy tender mercies, and thy louing kindneſſe: for they hauehave beene for euer.

IN the preceding words, Dauid firſt prayed that God would deliuer him from ſhame and contempt: next, that hee woud teach him his wayes:Doct. and now he deſires that God would hauehave mercy vponupon him, and pardon him his ſinnes.No aſſurance of the remiſſion of ſin, till God put his law in our hearts▪ Marke by this his order in prayer, how firſt hee deſires that God would teach him his law, and then that he would put away his ſinne; for we can neuer get aſſurance of the remiſſion of our ſinnes, till God put his law in our heart. After p. 108theſe dayes, Noteſaith the Lord by Ieremy, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. And they ſhall teach no more eueryevery man his neighbour, and eueryevery man his brother, ſaying, Know ye the Lord; for they ſhall all know me, from the leaſt to the greateſt of them, ſayes the Lord. For I will forgiue them their iniquity and remember their ſinnes no more. Which the Apoſtle to the Hebrewes reciteth word by word.Doctr. For God firſt by his word and Spirit workes in the mind of a ſinner a light and ſight of his ſinnes,Knowledge of ſinne comes before remiſſion of ſinne. and in his heart a ſorrow for it, and then he putteth it away and forgiues it. Therefore let vsus try what ſight and ſenſe of ſin the word of God hath wrought in vsus, that we hauehave a certificate to our conſcience of the remiſſion thereof.Pſ. 107.20.Ps 107:20 He ſendeth his word and healeth them. He ſent Nathan to Dauid, and then pardoned him.

In theſe two verſes he thrice repeateth the word (remember,) not that there is any memory or forgetfulneſſe in God, as in man, for time makes man to forget, but God changeth no time; abſence makes vsus forget, but all things are preſent to him; memory hath a ſeat in mans braine, which being perturbed it fayles, God is all memory. But he is ſaid to p. 109remember or forget,How God is ſaid to remember. Gen. 8.1. and 19.29. Gen. 30.22.Gen 8:1Gen 19:29Gen 30:22 when by viſible tokens of doing he ſheweth his fauour or diſpleaſure to man. As he remembred Noah when the flood diminiſhed; Abraham, when he ſaued Lot and brought him out from Sodome; Rachel, when he made her conceiue; and Anna, 1 Sam. 1.191 Sam 1:19when he granted vntounto her her petition.

Thy tender mercies and louing kindneſſe:] Firſt he craues at God that he would remember his mercies, which is the firſt thing wee ſhould ſeeke at God; for if we get it (as ſaid Iacob) wee get all things.Gen. 33.11 Mercy againſt merit.Gen 33:11 And hereby it is clearly ſeene, that hee diſclaimes all merits; for albeit he fought the Lords battells, gouerned his people by the word and ſword, in executing iuſtice, prayed and praiſed God continually, faſted, and beſtowed almes on the Saints;Pſal. 16.2.Ps 16:2 yet he confeſſeth they cannot extend to God:Ʋſe. which refuteth and damneth the fooliſh Papiſts, who pretend merits,Of confutation of the Papiſts merits. but commit murthers and adulteries, and yet with open mouth they cry, merits, merits.

Hee amplifieth Gods mercies by three names, mercies, benignities, goodneſſe; benignity twice repeated; ſee how highly hee doth eſteeme of Gods goodneſſe, when hee cannot finde termes ſufficiently to expreſſe them.

p. 110A liuely repreſentation of the Trinity.But theſe three liuely repreſent vntounto vsus the Trinity: the Father the fountaine of goodneſſe, yea goodneſſe it ſelfe; the Sonne, merciemercy ſupplying our miſery; the holy Spirit, benignity and bountifulneſſe, gratiouſly working and beſtowing theſe things which the Father and Sonne giuegive. The goodneſſe of God is the fountaine begetting mercy, and mercy bringeth forth benignity. Let vsus learne by this, that whateuer commeth to vsus, muſt either come out of the fountaine of Gods mercy, or elſe it is a curſe, not a benignity, but a malignity. Many ſay, Who will ſhew vsus any good thing?Pſal. 4.6.Ps 4:6 but Dauid ſayes, Lord lift vp the light of thy countenance on me.

We ſhould imitate the three properties of the Trinity.Theſe three properties of the Trinity all Chriſtians ſhould imitate; the goodneſſe of the Father, the mercy of the Sonne, and the bountifulneſſe of the Spirit; that in ſo doing they may hauehave ſociety with the Father, Son, and Spirit. I know thee to be a good man, becauſe thou art not cruell but mercifull; I know thee to be mercifull, in that thy hand is bountifull, thou giues and diſtributes to the poore,Pſal. 112.9Ps 112:9 thy righteouſneſſe endureth for euer.

The word foreign Rachamim ſignifieth bowels, which are the ſeats and places of the p. 111fatherly and motherly louelove, and therefore the children are called parentum viſeera, the bowels of the parents; which phraſe the Apoſtle writing to Philemon both in the 12. and 20. verſe, expoundeth ſpiritually: Thou therefore receiue him that is mine owne bowels: and in the 20. verſe, Comfort my bowels in the Lord. Eſay 49.15Isa 49:15Can a mother forget her child, &c, yet the Lord cannot forget Iſrael.Pſ. 103.13.Ps 103:13 And as the Father pitties his children, ſo the Lord hath pitty on thoſe that feare him. So we ſee hereby how deare and neere we are to Gods very heart, that we hauehave a place in his innermoſt affections.

But when hee ſpeakes of mercies and benignities,Infinit miſeries hauehave need of infinit mercies. he ſpeakes in the plurall number, becauſe as our ſinnes and miſeries are infinit, ſo we hauehave need of infinit comforts and pardons, he is called the father of mercies

For they hauehave beene for euer:] 2 Cor. 1.3. Gods mercies are eternall.2 Cor 1:3A faire commendation of Gods mercies, from the eternity thereof. His mercies had no beginning, as himſelfe had none, and ſhall hauehave no end; F…om euerlaſting to euerlaſting thou art our God. For as the Ocean and maine Sea,Pſal. 100. Simil.Ps 100 can neuer be exhauſted, but it would furniſh water to all the world, if eueryevery one ſhould bring veſſels to draw water there from: So if wee had faith and prayer to ſeeke grace from God, p. 112he is all-ſuffici…nt in himſelfe to furniſh vsus all: which makes Dauid to cry in one Pſalm twē ty and ſixe times,Pſal. 126.Ps 126 thy mercy endureth for euer: Mat. 16.18Matt 16:18Therefore we may build our faith on it as on a ſtrong Rocke, that the gates of hell cannot preuaile againſt vsus, for eueryevery thing earthly on which we repoſe is ſubiect to mutation and change:All things change, God onelyonly immutable. But herein is our comfort, that he is an immutable God on who wee depend, and in whom we truſt: then as long as God ſtands, our ſaluation cannot faile. Woe to them who put their truſt in any other, following lying vanities, and forſaking mercies.Ionah 2.8. Pſal. 119.Jonah 2:8Ps 119 I hauehave ſeene an end of all perfection, (ſayes Dauid) but thy word is very large.

VERSE 7. Remember not the ſinnes of my youth, nor my rebellions: but according to thy kendneſſe remember thou me, euen for thy goodneſſe ſake, O Lord.

HE conioynes theſe two,Doct. memorie of mercies,Whē God remembers mercies he forgets ſin. and forgetfulneſſe of ſinnes, the one deſtroyes the other; when God remembers mercy, hee forgets ſinne; when he remembers ſinne, he forgets p. 113mercy: when God will plague the Whoore of Babel, it is ſaid, He will remember her ſinnes. and in Hoſea, Now will hee remember their iniquity, and viſit their ſinnes, Hoſ. 8.13.Hos 8:13they ſhall returne to Aegypt.

He craued mercy before at God,Doctr. If ſin had not beene, Gods mercies had not beene knowne. Rom. 8.28.Rom 8:28 now hee lets vsus ſee the obiect of Gods mercy, euen ſin; and here appeares the great wiſedome of God, who can turne all things to the beſt to thoſe that louelove him; ſo that hee doth make their ſinne which they did commit, to manifeſt his glory, and work their owne ſaluation. All the properties of God (his iuſtice and mercy excepred) might hauehave beene knowne to the world by the creation; his wiſedome in framing the world ſo artificially, his power in maintaining it, his goodneſſe in making man ſo excellent a creature; but if ſinne had not beene, neither Gods mercy would hauehave been manifeſted in pardoning it, neither his iuſtice in puniſhing it: For where ſinne abounded, Rom. 5.20.Rom 5:20there mercy ſuperabounds.

Remember not the ſinnes of my youth:] Hee makes mention of his ſinnes, for when hee ſpeakes to God who is moſt iuſt and righteous, that he ſhould remember his owne vnrighteouſneſſe; as the brethren of Ioſeph, when they ſought fauour of him, they remembred p. 114the wrong they did to him: as if one ſeeking the helpe of his friend, he would confeſſe the faults he did againſt him;Luk. 15.21Luke 15:21 as the forlorne ſon did to his father. So, ſeeing ſinne is the principall wall which druides vsus from God, ſo that he doth not heare our prayers, Dauid here taketh away this impediment.Doct. Therefore if wee would hauehave our prayers acceptable to God,We muſt confeſſe our ſinne if we would be heard. let vsus begin at an humble begging of pardon and remiſſion (at which allour pra…ers ſhould begin) that hauing aſſurance of Gods fauour, we may boldly ſute what we pleaſe. But if wee begin not our prayers at crauing pardon;Simil. we become like fooliſh Phyſitians, who neglect the cauſes of the diſeaſe, and onelyonly ſtudy to mitigate the preſent dolour, and apply outward ſomentations for the curing thereof.

Obiect.But how is it that Dauid ſpecially nominates the tranſgreſſions of his youth? did hee not commit other ſinnes? and are the ſinnes of his age of no moment?

Anſw.I anſwer, He doth not extenuate his preſen ſinne, by remembring the ſinnes of his youth, but rather aggrauates and aggredges the ſame, while he repeats from his childhood, how many wayes hee had kindled Gods wrath againſt him. Confeſſing that he p. 115had heaped ſinne vponupon ſinne, and ſo by proceſſe of time was loadned and ouercharged with it.

Next, if God ſhould deale with him by extreame rigour, hee ſhould not onelyonly call to mind the faults which he did yeſterday, but whatſoeuer ſinnes hee did from his youth. The word foreign includes all the faults either of commiſſion or omiſſion which hee did.Note. Therefore ſo oft as the Lord terrifies vsus with his iudgements, let vsus not onelyonly remember our laſt oftence, but let our former tranſgreſſions make vsus bee aſhamed, and bring new ſobs and ſighes in our heart. Let old men call to minde their former offences which they did commit in their youth. Saint Auguſtine in his confeſſions reckoneth out all the follies which he committed in his childhood, infancy, youth, and age, calling them to minde euen from the beginning:Pſal. 51.5.Ps 51:5 for we are conceiued in ſinne, and a child of one day is not cleane before God. As we grow in yeares ye grow in ſinne: as a Lyons whelpe is borne with a ſauage nature, and as it growes in age ſo the cruelty thereof increaſeth, ſo does man. Solomon in the Prouerbs ſaith, It is hard to know the way of a young man with a maid. Pro 30.19.Prov 30:19So young men hauehave need of ſure cuſtody, that their parents, p. 116maſters and Preachers, ſhould take heed diligently to them.

Saint Ambroſe in a Sermon at the Funerall of the Emperour Ʋalentinian the younger, bringeth in that place of the Lamentations, Bleſſed is the man who beares his yoake in his youth. Lam. 3.27.Lam 3:27God is mercifull to that youth whom he corrects.

Dauid he deplores the ſinnes of his youth, which were ſecret from the world and perchance to himſelfe, yet hee craues pardon for them. Now the ſmalleſt ſinnes trouble him, which before were but ſports to him; and ſo it will befall to vsus: thoſe offences now which we accompt no offences, after we will eſteem them great ſinnes;Prou. 5.3.Prov 5:3 now they are honey in the mouth, but after in the belly they will be bitter as gall.

There is no time of mans age which is free from ſinne,…world… time of …ns life …t of ſin. …2. …d. 22. but the youth is not onelyonly firſt, but moſt ſubiect thereunto; for a youth is like an vntamed Calfe, like a wilde Aſſe which will be taken in her monethmonth.…il. The firſt borne ſhould bee ſacrificed to God, the firſt fruits ſhould be offered to him, yea the beaſt if it had not beene redeemed,…. 3.10. the necke of it behoued to hauehave beene broken. Thinke yee not that God hath more reſpect of the firſt p. 117fruits of our life, then he hath of the firſt fruits of Bullocks. Thou ſhalt conſecrate thy beginnings to God with Ioſias, 2 King. 22.12 Kgs 22:1who in the morning of his life, euen early, began to ſeeke the Lord. We ſhould in our life keepe ſuch dyets as did Dauid in his prayers: Morning, Pſal. 55.17Ps 55:17noone-tide, and at euen he ſought the Lord. Remember thy Creator in the dayes of thy youth, Eccleſ. 12.1Eccl 12:1before the yeeres come wherein ye ſhall ſay, I hauehave no pleaſure. Eccleſ. 11.9 Iob 20.11.Eccl 11:9Job 20:11Be aſſured O young man yee ſhall come to iudgement: yea, thy old bones ſhall inherit the ſinnes of thy youth.

To what ſins youth is moſt inclined.The ſinnes of youth whereto they are moſt inclined, are firſt, pride, and a contempt of their elders: the vile doe contemne the honourable, and youth deſpiſe age. Such was the pride of Abſolom, 2 Sam. 18.92 Sam 18:9whoſe puniſhment ſhould terrifie all youths.

Next, luſt is naturall to them, as the Prodigall child ſpent his time in riot and luxury.Luke 15.14Luke 15:14

Thirdly, hypocriſie; they can very well diſſemble their doings: and when, with the Whore in the Prouerbes, they are intending ſinne, then they pretend they were offering their peace offerings: and with Abſolom, 2 Sam. 15.72 Sam 15:7pretending their vowes in Hebron, but intending to ſtirre vp rebellion.

And finally, all youths are ſubiect to inconſtancy▪ p. 118they are compared to dreggy wine not ſetled,Simil. ſo that experience hath taught vsus to ſay, It is loſt which is done to them.

If thou haſt eſcaped from iudgement in thy youth, and haſt paſſed the dangers thereof, thou maiſt greatly praiſe God. I read of a man,Simil. who being drunke in the night, paſſed a very narrow bridge, which conſidering in the morning, d…ed incontinently: ſo wee ſhould admire when we remember what dangers we hauehave eſcaped.

If ſins of his youth and ignorance be grieuous, how much more thoſe of knowledge.Then if the ſinnes of youth now trouble him in his age, what doe ye thinke of the ſins which ye doe againſt knowledge and conſcience in your old age? Should ye not confeſſe them and bee aſhamed of them? If a child bluſh it is thought good, verecundia; but if an old man bluſh it is thought euill, becauſe hee is bound to doe nothing whereof hee ſhould be aſhamed. But many are like to the falſe Elders that luſted after Suſanna, and to them appertaineth ſhame and confuſion, for their example incourageth young men to doe wickedly. Yea they are very rare who hauehave eſcaped the perils of youth, either by one notable ſinne or other.

Now Dauid of theſe his own ſins doth make a ſpeciall confeſſion, & doth not infold himſelfe p. 119vnderunder the mantle of generality:A ſimple confeſsion needfull. albeit many are taught naturaly to diſſemble their ſins, to excuſe them, to extenuate them, or elſe to inuolue them vnderunder a common neceſſity of ſinning: but this will not pleaſe God, vnleſſe wee freely ſay with Dauid. I hauehave ſinned:Simil. for as a Patient muſt needs diſcouer his ſore and wound to the Phyſitian; ſo muſt a ſinner vncouer his ſinne to God, vvhichwhich is an euident token of a penitent.

Moreouer, hee deſires not onelyonly that God would forgiue his ſinnes, but more,Doctr. that hee would forget them:When God forgiues ſinne he forget… it. wherein God differeth from men; men may forgiue, but they will remember, for malice and anger takes ſuch impreſſion in our hearts, that it is hard to raſe out the memory of our receiued iniuries, although wee pardon them with our heart: But God as hee remits, ſo hee forgets,Num. 23.21Num 23:21 hee ſees no iniquity in Iacob; and becauſe the children of God are imperfect, and in this can neuer bee like to God, ſo long as they carry about with them this ſinning ſinne, as may be ſeene in Dauid, 1 Kin. 2.8.1 Kgs 2:8who in his Teſtament remembred the iniury done to him by Simei, to bee puniſhed by Solomon, although in his time hee did diſſimulate it: yet let this bee ſome comfort to vsus, that if the wicked motions p. 120of iniuries done to vsus come in our minds, let vsus reſiſt and controule them, which ſhall bee ſufficient before God.

Nor my rebellions. Sinne and rebellion are conioyned.] Sinnes and rebellions are ioyned together, the mother and her daughter, ſinne if it grow and increaſe it turneth into rebellion and diſobedience; which is like to the ſinne of witchcraft and Idolatry:1 Sam. 15.23.1 Sam 15:23 and as a Serpent by eating a Serpent becommeth a Dragon,Simil. foreign, ſo ſinne feeding vponupon ſinne, becommeth at laſt rebellion. There are degrees of ſinne, Nemo repente factus eſt turpiſſimus. Dauid prayeth to God to forgiue him his ſecret ſinnes, and hee deſires that God would keepe him from preſumptuous ſinnes; ſlay ſinne in the cradle, if yee let it come to maturity it may turne into rebellion.

The word alſo imports ignorances, which agreeth very well with this youth, to declare that the ſinnes of youth commonly ſprings forth from ignorance,Youth is ignorant, albeit it think th… it ſelfe wiſe for they are blind through lack of knowledge, for they hauehave no naturall iudgement, they lacke inſtruction, they want experience, and ſuch like: by nature wee are all borne fooles, nature hath taught the bea…s to know things profitable & hurtfull to them. The Swallow knoweth her p. 121time, the Oxe his crib,Iſa. 1.3.Isa 1:3 but man knoweth not his owner, neither the time when hee ſhall turne to the Lord.

And this ignorance makes youth to be rebellious to the… parents; whereof the Lord complaines by his Prophet,Iſa. 1.2.Isa 1:2 I hauehave brought vp children, ſaith the Lord, and nouriſhed them, and they hauehave rebelle a againſt me.

A profitable …eſſon for Parents to train vp their children in vertue.This ſhold teach Parents to remedy the ignorance of their youth by inſtruction, that their minds being inlightned by the knowledge of God and learning, they may feare God in the morning of their youth, and hauehave the eyes of their vnderſtanding opened to know the true God and feare him, that it may bee fulfilled that is ſpoken by the Prophet:Ioel 2.28.Joel 2:28 And in the laſt dayes I will poure out of my Spirit vponupon all fleſh, and your ſonnes and your daughters ſhall propheſie, and your young men ſhall ſee viſions. We may complaine moſt iuſtly with that holy Father S. Auguſtine, of the neglect of education of our youth, where hee ſaith,Gods iuſt recompence to Parents. O flores vere non frondium, ſed veprarum: O truely they are flouriſhes not of branches but of briers, and ſo the Lord doth recompence the Parents in their age, that as they were negligent in training them vp in the knowledge of God, ſo they become croſſes to their Parents in their p. 122age.…lutarch. Among the Lacedemonians there was a Law that children were not obliged to maintaine their Parents in their age, who were careleſſe of their education in vertue when they were young.

Moreouer,Doct. let vsus aſſure our ſelues that the ſinnes of Ignorance will not excuſe vsus,Sinnes of ignorance wil not excuſe vsus. albeit they may extenuate our paines, and make vsus to bee puniſhed with fewer ſtripes.

I will not inſiſt in this poynt, becauſe I hauehave ſpoken ſufficiently thereof in that Sermon on Chriſts firſt word ſpoken on the Croſſe, Father forgiue them, for they know not what they doe.

But according to thy kindneſſe remember thou mee, euen for the goodneſſe ſake, O Lord.] The fountaine hee runnes vntounto is the mercy of God, where hee plainly diſclaimes his owne merits.Lorinus the Ieſuite againſt merits. Lorinus a Ieſuite here bringeth in ſundry paſſages of Scripture to qualifie the mercy of God againſt merits: Pſal. 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7. Dan. 9.18. Iſa. 55.7.

p. 123VERSE. 8. Gratious and righteous is the Lord, therefore will hee teach ſinners in the way.

IN this ſecond part of the Pſalme after his Petition,Doct. he ſetteth downe the props to the which his faith doth leane,Gods truth and mercy preps of a Chriſtians faith. to wit, the mercy, truth, and righteouſneſſe of God, He beleeued, therefore hee ſpake: ſo our Prayers except they bee grounded on faith, and an aſſurance that God will grant them, they are offenſiue to God, and not profitable for vsus: Hee who prayeth without faith. ſaith S. Iames, is like a waue of the Sea, Iam. 1.6.Jas 1:6toſt of the winde, and carried away. The proofe of this is in the ſixt Pſalme, wherein after his prayers, with a conſtant aſſurance he concludeth, all mine enemies ſhall be confounded. Pſal. 6.10.Ps 6:10After hee had prayed for mercy, hee falleth out in a meditation, conſideration and proclamation of Gods goodneſſe, in the eighth, ninth, and tenth verſes,Simil. as it were to ſtir vp himſelfe vp to Prayer againe: as a man finding a fire almoſt conſumed, doth put thereinto more coales to kindle it.

Gracious and righteous is the Lord.] Firſt in his owne nature, hee is good and righteous foreign rectus: next, he is good to vsus in teaching p. 124vsus his way. God is not only good but goodnes it ſelfe: but how doth his goodnes appeare? not in ſhewing mercy on Abraham, Iſaacke, Iacob, Moſes, and the righteous, but on the moſt miſerable ſinners, (as Manaſſes ſaith in his Prayer) the Prodigall child, harlots, & ſuch other.

Therefore will he teach ſinners in the way.] In this common benefit of remiſſion of ſinnes,Mat. 6.11.12.Matt 6:11Matt 6:12 he inuolueth himſelfe with the reſt of the Saints, and ſo ſhould all our ſutes bee common, that wee deſire nothing alone, but that whereof our brethren may participate. This is the communion of Saints which wee beleeue. Our dayly prayers are for all, GiueGive vsus this day our dayly bread, for giuegive vsus our ſinnes, and lead vsus not into temptation. Note.Who ſeeketh any thing for himſelfe of God, and not for the reſt of his brethren, ſhall be repelled, & receitie nothing.

The perſons to whom mercy appertaines are called ſinners,Doct. as though hee would make ſinne the onelyonly obiect of Gods mercy,Sinne the onelyonly obiect of Gods mercy. Rom. 5. 20Rom 5:20 as indeed it is: for Gods mercy would not hauehave been manifeſted, if ſin had not been knowne, that ſo where ſinne abounded, there grace might ſuperabound: the whole hauehave not need of the Phyſitian,Luk. 5.31.Luke 5:31 but the ſick. Think not that the multitude of thy ſinnes will exclude thee from Gods grace.

p. 125Chriſt at the vvell was found of the Samaritan woman;Ioh. 4.John 4 mercy and miſery met together in the Phariſees houſe euen Chriſt and the Magdalen:Luke 7.36.Luke 7:36 Mat. 20.31.Matt 20:31in the field hee met with the blind, who cried,Luke 18.14Luke 18:14 Sonne of Dauid hauehave mercy on vsus; in the Temple vvith the Publican;Iohn …2.John 2 at the Poole with the Paralitique; for,Luke 5.32.Luke 5:32 He came not to call the righteous, but ſinners to repentance.

But what teacheth he? His wayes:He tea…heth Gods waies not mans traditions. Ionah 2.8.Jonah 2:8 not the tradition of men, of Popes, of Councels, who could and hauehave erred, but Gods owne wayes, his ſtatutes, ſo oft repeated in the 119. Pſalm. Woe to the Papiſt, who followeth lying vanitie…, forſaking their owne mercy.

The great Doctor and teacher is God himſelfe, who hau…ng the key of the heart, muſt open it himſelfe.Doct. Therefore the conuerſion of a ſinner is not a worke of nature,The conuerſion of a ſinner is not a work of nature. 1 Cor. 3.6.1 Cor 3:6 Therefore the conuerſion of a ſinner is not a worke of nature, but it is Gods principall fauour, who muſt giuegive encreaſe …o Pa…ls planting, and Apolloes watering. We ſhould therefore feruently pray to God for the Preachers, that hee would ſo bleſſe them, that by their labours many may be conuerted to himſelfe. The Iſraelites vnderunder the Law being terrified by Gods voice, ſaid, Let not God ſpeake any more vntounto vsus, Exod. 20.1…Exod 20:1but Moſes. But wee vnderunder the Goſpel being comforted by his voice, ſay,Note. Let Moſes and Paul p. 126be ſilent, but let God ſpeake to vsus.

The worke of conuerſion of ſinners, Dauid draweth to the fountaine, euen Gods grace and free fauour: whateuer commeth to vsus, doth proceed out of his grace.

But this is wonderfull,Doctr. how grace and righteouſneſſe,Mercy and iuſtice meet in the ſaluatiō of man. which ſeeme ſo oppoſit in the ſaluation and conuerſion of a ſinner meets together, and kiſſes one another. I anſwer, In the worke of our redemption they accorded, when Gods iuſtice was fully ſatisfied by the death of Chriſt, and his mercy was cleere by full pardoning vsus,Simil. when we eſcaped with the ſcape-Goat to the wilderneſſe,Leu. 16.8.Lev 16:8 and he died; the ſuerty paid the debt, and wee were freed. In the conuerſion of a ſinner hee vſeth both, hee vvounds and humbles, cures and exalts againe. Deducit ad inferos, & reducit; Hee caſt downe Paul, Acts 9.4.8.Acts 9:4Acts 9:8made him blind, rebuked him, and then conuerted and comforted him, and ſent him to teach the Goſpel, and conuert others.

p. 127VERSE 9. Them that be meek will he guide in iudgement, and teach the humble his way.

HE ſetteth down in this verſe to whom the former benefit doth appertaine; and what ſort of ſinners ſhall participate of mercy; to wit, the meeke and humble; whom God hath ſo prepared by afflictions and croſſes,Doct. that he hath made them to giuegive an open way and place to the Goſpel to worke in them.Afflictions teach humility. Who are humble. For as the waxe firſt is by labour and by fire, made ſoft and pliable before it can take ſtampe and impreſſion of the Kings image and ſuperſcription;Simil. yea clay muſt bee made ſoft and pliable before … bee made a veſſell: ſo muſt God humble vsus, before he put his image in vsus: ſo the gold,Simil. ſiluer, &c. muſt be battered, before it be ſtamped. It is good (ſaith Dauid) that thou haſt humbled me, Pſ. 119.71.Ps 119:71for thereby I learned thy Commandements: If he had not beene firſt humbled, hee had neuer learned Gods Commandements. He deſired children to come to him, for of ſuch is the Kingdome of heauen: yea except we become as theſe, Mat. 19.14.Matt 19:14we ſhall neuer enter thereinto. God reſiſteth the proud, Iam 4.6.Jas 4:6and giueth p. 128grace to the humble. On whom will the Spirit of the Lord reſt? on the contrite heart.

The Palace of Heauen is very ample,Simil. but the entry very narrow, let vsus then humble our ſelues vnderunder the mighty hand of God, and learne of Chriſt that hee is meeke and lowly,Mat. 11.29:Matt 11:29 and wee ſhall finde reſt to our ſoules.

The word meeke, Who are meeke. Mat. 5.3.Matt 5:3is in Latine mites, of which our Sauiour ſpeaketh, Bleſſed are the meek, or manſueti, quaſi ad manum venire ſueti, accuſtomed to come vnderunder the hand; ſo God ſo mitigateth the fury of our nature and tameth vsus, that wee become ſo obedient, that as a childe commeth vnderunder the hand of his Parent,Pſal. 123.2Ps 123:2 or as a handmaid is directed by the eye of her miſtreſſe, ſo doe wee attend vponupon God.

Will he guide: Doctr.] God who teacheth the meeke, he alſo guides and directs them,Whom God directeth he alſo protecteth. and leades them through the way. For as children are ignorant, ſo are they impotent; they are taught by their parents & led by them; whom God directs he alſo protects, and guides to heauen, or elſe we ſhould ſoon periſh. He muſt order the actions of out whole life rightly, which is the ſecond grace that God will beſtow on his children, when they ſubmit themſelues obediently to beare his yoake. This p. 129docility will neuer be till our proud heart be ſubdued.

what Gods iudgement and his way is.His iudgement and his way, is nothing elſe but his gouernment, whereby he declares himſelfe as a louing Father, carefull to prouide for the ſaluation of his owne children, that he may relieue them that are oppreſſed, raiſe vp thoſe who are caſt downe, comfort thoſe who are ſorrowfull and grieued, and ſuccour ſuch as be in miſery. And becauſe in the former verſe hee ſpake of ſinners (he will teach ſinners his wayes) he expounds of what ſinners he meant;God teacheth ſinners, but not all. hee will not teach eueryevery ſinner, but thoſe whom he hath receiued into his fauour. Firſt, hee beats downe our pride and contumacy, and humbles vsus,Firſt God will hauehave our p…ide beaten downe, then hee will teach vsus. but being caſt downe he will not forſake vsus; and being humbled by the croſſe, he directs all the actions of our life in his holy obedience; of which Apollinarius:

foreign,

Ʋiros iuſtitiae diriget manſuetos,

He will direct righteous men that are meek.Humility the firſt, ſecond, and l…ſt gift of a Chriſtiā. Auguſt. Epiſt. 56.

Wherefore ye may clearly ſee, that the gift of modeſty and humility is ſo neceſſary, as without which wee can neuer be capable of the myſteries of Gods kingdome: Which made Auguſtine to ſay (borrowing the alluſion p. 130from Demoſthenes the Grecian,Auguſt. Epiſt. 75. ad Auxilium Epiſcopum. who being demanded what was the chiefe thing required in an Orator, anſwered thrice, pronunciation) thrice, that the chiefe vertue required in a Chriſtian was humility: and in another Epiſtle; Ea adſum ſenex à iuuene coepiſcopo, Epiſcopus tot annorum, à collega nondum anniculo, paratus ſum diſcere; I am here an old man ready to learne from a young man my coadiutor in the miniſtery, and ſo old a Biſhop from a young man who ſcarce hath beene one yeare in the ſeruice.

VERSE 10. All the paths of the Lord are mercy and truth vntounto ſuch as keepe his couenant and his teſtimonies.

ALl the paths, &c.] An foreign or exclamation, whereby hee explaineth what he would ſhew, euen the wayes of the Lord; a moſt comfortable ſaying: ſuch as Paul hath another,Rom. 8.28.Rom 8:28 To thoſe that louelove the Lord all things worke together for the beſt: Sickneſſe, pouerty, infamie, yea death, which is the greateſt mercy, when we are ſeparate perfectly from ſinne and the world, and conioyned to Chriſt. So that God is euer accumulating mercies, and p. 131heaping them on our head,Lam. 3.22.Lam 3:22 that whateuer befalleth vsus, certainly commeth from his merciemercy, and it is of his mercy that we are not conſumed and daily brought to confuſion.

He comprehendeth the paths of the Lord in two words,Doct. mercy and truth,All Gods wayes are mercy and truth. or (as others expound) iuſtice. Theſe are the two pillars which vpholdeth a King and his kingdome. M…rcy and truth preſerue the King, Pro. 20.28▪Prov 20:28for his throne ſhall be eſtabliſhed with mercy. Whateuer we heare or reade of the wayes of God, is either mercy or truth: mercy in pardoning ſin, truth in performing his promiſes.Doct. Other qualities that are in God may tend to the reprobate,Mercy and truth belong not to the wicked. but with none of theſe two hauehave they any thing to doe, for they hauehave no repentance, therefore no remiſſion of ſinnes; they hauehave no fa…th, and therefore they depend not on his truth. But the godly are not to bee afraid of his iuſtice, becauſe mercy interuenes: his power maintaines them, his wiſedome foreſees their reliefe.Rom. 8.33.Rom 8:33 Who ſhall intend any thing againſt the elect of God? Chriſt iuſtifieth, who can condemne? But with the wicked he will deale very hardly,Pſal. 18.25.26.Ps 18:25Ps 18:26 with the godly he will ſhew himſelfe godly, vvith the vpright man he will ſhew himſelfe vpright, with the pure hee vvill ſhew himſelfe pure, and … p. 132the froward he vvill ſhew himſelfe froward.

To ſuch as keepe his couenant:] But to whom vvill he ſhew this mercy? To thoſe who keepe his couenant. Of this couenant which God made with his Church, reade Gen. 17.2. Exod. 24.7. Ioſh. 24 16. Ier. 3.31. and in many other places.

This is the third name which he giueth to thoſe who ſhall bee partakers of his mercy.Three names giuen to the choſen. Firſt, they are ſinners; next, humble and penitent ſinners; and thirdly, their repentance is declared by their life, in that they keepe Gods couenants.

What a couenant …. A couenant muſt be mutuall.A couenant is a mutuall band betweene two perſons, hauing mutuall conditions. God humbleth himſelfe, ſo farre, that he couenants with man to be his God, and promiſeth to be their Father; we againe oblige our ſelues to be his children and people, if we forget to honour our Father, then hee will not accompt vsus his children. Hee craues that wee ſhould keepe his Commandements and couenants,Doct. not the traditions of men;Mans traditions cannot binde the …onſci…ce. which can neuer bind the conſcience: yea oftentimes it falleth out▪ that thoſe who are too curious in obſeruing theſe idle and vaine rites, are careleſſe in keeping theſe things which are abſolutely commanded by God.Note.

p. 133VERSE. 11. For thy names ſake, O Lord, bee mercifull vntounto mine iniquity, for it is great.

FOr thy names ſake, O Lord, bee mercifull vntounto mine iniquity:] What before hee ſpake generally of Gods mercy promiſed to all humble & penitent ſinners,Doct. that in this verſe he particularly applyeth vntounto himſelfe;Particular application of mercy needful. 1 Cor. 9.271 Cor 9:27 ſhewing vsus hereby how neceſſary the application of mercy is to a Preacher, leſt preaching to others hee become a Reprobate himſelfe.

He runnes euer to mercy pretending no merits, and craues pardon to his iniquity, which before hee called ſinne, for hee ſinned againſt God, and did iniquity to Vrias: Doct.where obſerue that ſinne and the forgerfulneſſe of God,Who ſinneth againſt God hurteth his neighbour. 1 …oh. 4.20. cauſes vsus to doe iniquity and wrong to our neighbours: how can wee louelove God, whom wee ſee not, and hate man made to his Image whom wee ſee.

For it is great: Doct.] A true marke of a penitent ſinner, to aggrauate his ſinne.To aggrauate ſin, a true marke of a penitent. Some vſe to extenuate their ſinnes, by comparing them to others whom they thinke ſinne more then they doe: others excuſe them, as Adam did when hee ſaid,Gen. 3.12.13.Gen 3:12Gen 3:13 The woman which thou gaueſt to bee with me, ſhee gaue me of the Tree, and I did …ate: ſhee againe excuſed herſelfe, The Serpent p. 134beguiled me and I did eate: Doctr.But let the children of God ſearch and finde out the greatneſſe of their ſinnes,Whē man remembreth ſinne God forgetteth it. and aggrauate them, that God may extenuate them, and ſo forget them. Are yee loadned with ſinne, remember it, and God will forget it, and eaſe you; if yee hauehave it before your eyes, hee ſhall caſt it behind his backe: but if▪ you thinke nothing of ſinne, God will binde it on your backe, ſo that it ſhall preſſe you downe as a milſtone.

But he craueth this for Gods names ſake: his name is his honor,Doctr. ſhewing vsus that God purchaſeth his chiefe honour by his mercy:Gods chiefeſt honor is his merciemercy. It is the honour of the King to try ſinnes, but the honour of God to couer them.Pro. 25.2.Prov 25:2

VERSE. 12. What man is hee that feareth the Lord, him will hee teach the way that he ſhall chooſe.

IN this and the other two verſes following is contained another quality which God craueth in his penitent, humble, and obedient ſinner, to wit, that he hauehave the feare of God, who is rewarded with temporall and ſpirituall bleſſings in his ſoule, body and poſterity: So godlineſſe is great gaine, hauing the promiſes of this life and the life to come.1 Tim. 4.8.1 Tim 4:8

What man is he.] By this forme of interrogation p. 135hee would note the raritie of thoſe that ſhall finde merciemercy, and this indefinite ſpeech anſwerable to an vniuerſall, declareth, that whatſoeuer they bee, of whatſoeuer eſtate and condition, who feare God, ſhall bee ſure of theſe after following bleſſings.Doct.

God directs them whom hee forgiues.Next obſerue that God hee directs all theſe in the courſe of their life whom hee hath pardoned; therfore thoſe who are not reconciled to God, need not looke for Gods direction, he was a Pillar of fire and Cloud to the Iſraelites, for they were vnderunder the Couenant.Exo. 14.19.Exod 14:19

The feare of the Lord is the chiefe vertue,Pro. 15.33. What the feare of God is.Prov 15:33 euen the beginning of wiſedome. It is a ſecret reuerence bred in the heart of a Chriſtian proceeding out of the ſenſe and feeling of Gods louelove, whereby a ſinner is affraid that hee neither thinke, ſpeake, or doe any thing which hee ſuppoſeth may offend Gods Maieſtie. This ſecret feare if it bee once planted in the heart will direct thee in all good actions acceptable to God, and correct thy euill doings.Note. The louelove of God hath a conſtraining power,The two properties of Gods feare. whereby it compelleth and forceth vsus to ſerue him: the feare of God hath a reſtraining power, by which it reſtraineth and ſtayeth vsus,Simil. and keepeth vsus backe from offending him; this is like a bit, the other like a ſpur. Abraham feared that the feare of God was notGen. 20.11.Gen 20:11 p. 136in the place wherto he went. Ioſeph being inticed by his Miſtris to commit wickednes with her, anſwered, How can I do this great wickednes and ſo ſin againſt God? Ge…. 39.9.the Lord plant this feare in our harts. This is a filial feare which he craueth, comming from louelove, & not a ſeruile feare which commeth from a feare of puniſhment.

How the feare of God is preſerued.The preſeruer of this feare is a continual nouriſhment in thy minde of the preſence of God, to whō thou preſenteſt all thy actions. When thou cōmitteſt any thing vnworthy of his preſence, be aſhamed of it, flie frō it, craue mercy for it, & make the quiet Cabinet of thy mind the Chamber of his preſence, wherin thou dareſt admit no lewd thought, no filthy thing. And becauſe it is impoſſible to fray thy hart & minde from the conceptions of that ſinning ſinne in thee;Note. yet hauehave this teſtimony, that it is no ſooner conceiued, but as ſoon repented.

Will he teach the way that he ſhall chooſe.] He promiſeth foure benefits to the man that feareth God, he heapeth vponupon him grace vponupon grace: before hee pardoned him, and now he directeth the man whom he forgaue: for no ſooner receiueth hee any man in his fauor when he immediate…y takes the protection and direction of him.

But out of theſe words we ſee three things. Firſt there are diuers, yea contrary wayes, as p. 137there are contrary ends, the broad and the narrow, the Kings way and by-rodes, the way of life and of death.Many promiſe to themſelues a Kingdom not being in the way leading thereto. This is againſt ſuch as dreame to themſelues that whatſoeuer religion they profeſſe, or howſoeuer they liue they ſhall goe to heauen; but they are deceiued; for if thou be not in the way to the Kingdome, thou ſhalt neuer attain to the Kingdome: many, yea the moſt part are not going but riding, not running but poſting to hell; whom if ye demand whither they goe? they will anſwere, to heauen: yea and they will bragge they ſhall be nearer God then the Preacher himſelfe, euen as if one would dreame of life at the poynt of death.

Next wee ſee that a man cannot of himſelfe chooſe the right way to heauen;Doct. for the naturall man cannot apprehend thoſe things which pertaine to Gods Kingdome,Man of himſelfe is ignorant of the right way. neither yet can he ſee them, for they are ſpiritually diſcerned. Whereupon followeth the third,1 Cor. 2.141 Cor 2:14 that is, how man ſhall chooſe the good and refuſe the euill way: Non eſt currentis, nec volentis, ſed miſerentis Dei: Rom. 9.16▪Rom 9:16It is not in him that runneth, nor in him that willeth, but in God that ſheweth mercy.Heb. 11.25.Heb 11:25 Moſes chooſed rather to ſuffer with the Church then to bee called the ſonne of Pharohs daughter.Ioſ. 24.15.Josh 24:15 Ioſhua and his p. 138houſe chooſed to ſerue God, though all the people ſhould ſerue Baal. Pſal. 4.6.Ps 4:6Dauid the King chooſed the light of Gods countenance to ſhine on him.1 Kin. 3.9.1 Kgs 3:9 Solomon made his choyce of wiſdome.Luk. 10.42Luke 10:42 Mary chooſed the better part. Paul thought all things to be dung in reſpect of the excellent knowledge of Chriſt.Phil. 3.8.Phil 3:8 The Church of Laodicea was counſelled to buy gold.Apoc. 3▪ 18.Rev 3:18 But all theſe their choyces were of God, who put it in their hearts to chooſe good things. Wiſedome cryed in the ſtreets that all that were deſtitute of vnderſtanding ſhould come to her,Pro. 8.1.Prov 8:1 but the foole heard the voyce of the harlot, Goe to our daliance,Pro. 7.22.Prov 7:22 ſaith ſhee, and hee went like a ſheepe to the ſlaughter. So by nature we chooſe the way to deſtruction;Noſ. 13.9. Thy perdition is of thee O Iſrael, thy ſaluation of me.

VERSE. 13. His ſoule ſhall dwell at eaſe, and his ſeede ſhall inherite the Land.

What the peace of conſcience ….HIs ſoule ſhall dwell at eaſe.] The ſecond promiſe and ſpirituall bleſſing, the peace of conſcience, which is the tranquility of the ſoule, flowing from the aſſurance of Gods fauour in Chriſt wrought by the holy Spirit. This is that white ſtone in the Reuelation, wherein a name is written,Reuel. 2.17Rev 2:17 which none can read but hee that hath it. Thy good life may p. 139bee a marke to others of thy ſaluation, but thy inward peace is a token to thy ſelfe, that howſoeuer thy outward man bee afflicted; yet thy inward man hath that peace which paſſeth all naturall vnderſtanding: of which Chriſt ſaith, My peace I giuegive you, Ioh. 20.1….John 20:1not as the world; and hee commanded the Apoſtles to giuegive their peace.

The giuer of this peace is called the Prince of peace; the wicked cry peace,Ier. 8.11.Jer 8:11 when as ſudden deſtruction is approaching, as the trauell of a woman: But there is no peace to the wicked, Eſa. 48.22.Isa 48:22ſaith my God; they may ſometimes lye in careleſſe ſecurity, not wakened by the ſight of Gods iudgements, but ſleeping in the bottome of the Sea, hauing no true reſt: for the worldlings hauehave three wormes which eare them vp, care, feare and dolour;Care, feare, and griefe, are three wormes which eate the worldlings. care to conqueſt the things of this world ſo exceſſiuely, that they are eaten vp by it, feare leſt it be taken from them, and commonly God as hee threateneth by his word, the thing they feare ſhall come on them, and then followeth an exceſſiue ſorrow for the loſſe of them, they deſpaire and oftentimes are the cauſe of their owne death: but the godly caſt their care vponupon the Lord, they hauehave a reaſonable care of their Familie, but with meaſure, they feare nothing p. 140but the offence of God, all other feares are ſwallowed vp in the gulfe of that feare; for they aſſure themſelues that God will maintaine their Lot; and finally, at the loſſe of any creature the godly hauehave a naturall ſorrow, albeit not out of meaſure,Iob. 1.21.Job 1:21 but with Iob, ſaying, The Lord hath giuen and taken.

The third benefite.And his ſeede ſhall inherit the Land] The third bleſſing temporall, he promiſeth wealth to the poſterity of the righteous, that their daies ſhall be long in the Land that God hath giuen them. Firſt in this promiſe yee ſee the conſtancie of Gods fauor towards them, that feare him, their death doth not withdraw Gods louelove from their poſterity,2 Sam. 19.38.2 Sam 19:38 as Dauid after Barzillai went home, remembred his kindneſſe in intertaining Chimham, and on Mephiboſheth hee ſhewed the mercy of God for Ionathans ſake:2 Sam. 9.3.2 Sam 9:3 ſo Gods louelove dies not with the Parents,Doctr. but reuiueth in their poſterity,Gods louelove dieth not with the Parents, but reuiues in their poſterity. A note for Parents. as the Lord promiſed to Dauid, 2 Sam. 7.12. Here is a promiſe to the godly who feare him, of a ſure and perpetuall maintenance to their poſterity. The conſideration hereof ſhould abate that exceſſiue care that Parents hauehave of their children, whereas the beſt care they can hauehave of them is, that they feare God themſelues, and labour to bring them vp in p. 141that feare. Kings hauehave not ſuch ſurety of the continuance of their crownes to their ſucceſſion, neither Noble-men of their Lands, as a godly man hath of Gods prouiſion: I was young▪ ſaith Dauid, and now am old; Pſal. 37.25.Ps 37:25yet I neuer ſaw the iuſt man nor his ſeed to beg.

Moreouer we ſee that Lands are at the diſpoſition of God,Doct. who wil giuegive them to whom he pleaſeth, and altereth Dominions,All changes come of ſinne. as the Monarchie of the Babylonians, Perfians, Grecians, and Romanes, the cauſe of this alteration was their ſin: and doe we not ſee amongſt our ſelues within theſe thirty yeares,Example of our time many and ſtrange alterations of Lands and houſes, tranſlated from the right owners thereof to others neither of their name, nor any way belonging to them. Should not this teach vsus all to feare God, and make our houſes as Sanctuaries to him, leſt he be forced (as he extirped the Canaanites for their ſinnes) to root vsus out, and ſweepe vsus away as with a beſom.

VERSE. 14. The ſecret of the Lord is reuealed to them that feare him: and his couenant to giuegive them vnderſtanding.4. Benefit and promiſe, reuelation of his ſecrets.

THe fourth benefit which the Lord will beſtow vponupon the godly men, he will (if they feare him) reueale to them his ſecrets.

p. 142Firſt,Doct. ye ſee the word of God is called a ſecret,Gods word is a ſecret. Reu. 5.5.Rev 5:5 a myſtery, and hid treaſure, a cloſed booke which none is able to looſe but the Lambe. For all the naturall wit of man is not able to attaine to the vnderſtanding of the meaneſt Article of faith. All things which we beleeue are aboue the compaſſe of reaſon, or flat againſt it.

The Goſpell comes by reuelation. Mat. 16.17.Matt 16:17The Goſpell commeth by reuelation: Bleſſed art thou Simon, the Sonne of Ionah, fleſh and bloud hath not reuealed this to thee, but my Father: where he manifeſtly teſtifieth, that the confeſſion of Chriſt is a hid matter, which muſt bee reuealed to vsus by himſelfe. The wit of man can ſearch the profundities of nature (albeit it is not able to attaine to the hundreth part thereof, as of Phyſicke, Aſtronomy, Geometry, &c.) but it cannot ſcanſe vponupon Diuinity without inſpiration, which muſt come from aboue. It is no maruaile therefore that ſo few beleeue the word, for faith is not of all men, it is the gift of God: as it is a ſecret, ſo are they called his ſecret ones to whom he reuealeth it.

But men may thinke,Obiect. that it being a ſecret, why ſhould it be made common to all, and God hath cloſed that booke.

I anſwer vvith Auguſtine, Anſwer.it is a flood on p. 143vvhichwhich a Lambe may ſwimme, and an Elephant may walke.Mat. 3.11.Matt 3:11 To the children of God it is plaine; to thoſe it is giuen to vnderſtand, but to others they are parable,Eſay 6.9.Isa 6:9 That ſeeing they ſhould not perceiue.

But to vvhom doth he reueale it?Doct. To them that feare him, No true ſeruice without conſcience.and to theſe he giueth vnderſtanding, as in the 15. and 119. Pſalme hee teſtifies. By which I ſee there is no true ſeruice vvithout conſcience, and none can profit in the knowledge of the Scripture but ſuch as feare God; and the more they feare him, the more they grow in knowledge. True piety and godlineſſe is the nouriſher of knowledge, for the feare of God is the beginning, growth, and perfection of all wiſedome. And therefore Athieſts and prophane perſons hauehave not learned Chriſt aright, they are learning, but doe neuer attaine to the power of godlineſſe and his couenant to giuegive them vnderſtanding.

His couenant is ſpecially mentioned,Doct. becauſe the Iewes brag of the couenant made to Abraham their Father.Gods couenant belongeth to ſuch as feare him. Iohn 8.33.John 8:33 But here he declareth to them that they hauehave no title to the couenant except they feare God. The Iewes bragged that they were deſcended of Abraham, but Chriſt ſends them to their father p. 144the deuill, becauſe they follow his manners, and are murtherers. Therefore there is no part in the couenant to thoſe who hauehave not the true feare of God.

VERSE 15. Mine eyes are euer towards the Lord: for who will bring my feet out of the net.

NOw he doth apply the benefits of God (which generally were propounded to the Church) to himſelfe, & as he began the Pſalme, ſo he ends it with a prayer for his deliuery from his enemies.

In this Verſe hee perſwades himſelfe by faith that God will ſet him free, for (as ſaith the Text) his eyes are euer towards the Lord; that is, he depended on God, as the eye of the handmayd is towards her miſtreſſe. This he teſtifieth when he ſaith,Pſal. 123. Pſal. 121.Ps 123Ps 121 And I lift vp mine eyes to the mountaines, my helpe commeth from thee O Lord, for thou wilt deliuer me who truſts in thee. Note.Men may looke for helpe at the hands of men, but in vaine. But God will not fruſtrate the expectation of his owne; which ſhould make vsus not to turne our eyes from him, ſeeking helpe from Aegvpt. Wee cannot at one time looke vp to heauen, & downe to hell or the earth, no more put our confidence p. 145in God and man.

Next, ye ſee that if we deſire to get deliuery, we muſt in al our actions ſet him before our eies, direct all our actions to glorifie God, and edifie his Church.Pſal. 16.8.Ps 16:8 I hauehave ſet the Lord alwayes before my face, for he is at my right hand, therefore I ſhall not ſlide. Will God defend an vnrighteous man, who aimeth not at Gods glory, but his owne deſignes?Note. If thou hauehave him before thine eies, then will he ſtand at thy right hand to maintaine thee.

He will bring my feet out of the net:] Compariſon.He compareth his eſtate to a bird inſnared in the fowlers net: for his enemies were fowlers, their engins were nets, himſelfe was the poore bird circumnened.The Churches enemies vſing ſubtilties to intrap her.

The Church hath many enemies, but none are ſo crafty as theſe fowlers: fraud and craft is a marke of Gods enemies; they imitate their father the deuill, who is a wily Serpent, and more ſubtile then any beaſt of the field.Gen. 3.1. Let Chriſtians hauehave their conuerſation in heauen▪ God will breake the ſnareGen 3:1

Thirdly, let Chriſtians be birds, that as they hauehave their chiefe abode in the ayre, ſo we may hauehave our conuerſation in heauen; as they fill the aire with their ſounds, ſo let vsus praiſe God.

Fourthly, Gods children may be enſnared, but God will breake their nets and deliuer them, as Paul, Silas, and Peter out of priſon;Acts 16.26.Acts 16:26 p. 146for that which ſeemes impoſſible to men, is poſſible with God.Pſal 124. Simil.Ps 124 Man is as the bird eſcaped out of the ſnare of the fowler; for as the bird compaſſed cannot deliuer it ſelfe, no more can man eſcape their attempts by his owne ſtrength, but onelyonly by Gods power.

VERSE. 16. Turne thy face vntounto mé: and hauehave mercy vponupon me: for I am deſolate and poore.

HE thinkes in aduerſity that God turnes away his face,Doct. whoſe preſence to a creature is as the turning of the Sun vntounto the earth.Aduerſity makes mē feare Gods abſence.

He craueth mercy oftentimes in this Pſalm, acknowledging that to be the fountaine from which all bleſſings flow to him:Doct. this argument is taken from God himſelfe.Gods mercy the fountaine of all bleſſings.

The next argument from his miſery, For I am deſolate and poore. This is the obiect of Gods mercy,Doct. vponupon vvhichwhich it muſt worke; as the vvounded Iew was an obiect of the Samaritans mercy.Miſery the obiect of Gods merciemercy. How would Gods mercy be knowne, if man had no miſery? How would the Phyſitians skill be tried, if not by the patients diſeaſes?Luk. 10.33.Luke 10:33 How would the liberality of Princes & their Iuſtice be notified,Simil. but by the pouerty of their ſubiects, and their diſtreſſes.

p. 147VERSE 17. The ſorrowes of mine heart are enlarged: draw me out of my troubles.

THe ſorrowes of mine heart are enlarged:] Doct.God hath many meanes to humble the ſonnes of men,God multiplieses ſorrowes, becauſe wee multiply ſinnes. and namely he turnes their ioy of ſinne into ſorrow; the right ſorrow, whereof the Lord ſend vsus. God multiplies ſorrowes becauſe we multiply ſins. Dauid found a cauſe of ſorrew in eueryevery thing he gat from God: for his brethren enuied him,1 Sam. 17.28. and 18.9. 2 Sam. 6.20. and 15.31.1 Sam 17:281 Sam 18:92 Sam 6:202 Sam 15:31 his father in law Saul perſecuted him, his vvife mocked him, his familiars and companions deceined him, his children purſued him, the Ziphims and the Lords of Keilah betrayed him,1 Sam. 23.12. and 26. 1. and 29.41 Sam 23:121 Sam 26:11 Sam 29:4 the Philiſtims reiected him. The ioies which God propineth vsus with, are as ſo many roſes; but in the bottome of them are encloſed as many thorner to pricke vsus:Simil. As Paul was pricked with the meſſenger of Satan,2 Cor. 12.7.2 Cor 12:7 leſt he ſhould hauehave beene exalted through the great reuelations. So if we found not ſome diſcomfort in eueryevery creature, we ſhould be bewitched with the delight thereof, that we could not ſettle our affection on God: And therefore God peppers eueryevery pleaſure, and giues vsus ſome ſoure ſauce thereto,Exod. 12.8.Exod 12:8 as he gaue ſoure hearbs to be eaten with the Paſchal Lambe.

p. 148Draw me out of my troubles: Doct.] Many are the tribulations of the righteous, If the pleaſures of this world were not painfull we would too much delight in them.but the Lord will deliuer him out of them all. God vſeth to draw them, by which hee would teſtifie that it is a work of Gods power to deliuer the innocent; as Dauid deliuered his fathers ſheepe from the Lyon and the Beare, and the veſſels out of the hands of a ſtrong man.

VERSE 18. Looke vponupon mine afflictions,Pſal. 34.11. 1 Sam. 17.34.Ps 34:111 Sam 17:34 and my trauell, and forgiue all my ſinnes.

THere he acknowledgeth the root of al his troubles to be ſin:Doct. for which he craueth mercy at God.The root of all our trouble is our owne ſinne. Ye may ſee here that ſin toucheth him ſo neere the heart, that he cannot find eaſe but in the remiſſion thereof. Sin is ſweet in the mouth as honey,Simil. but it is in the womb as grauell.Pro. 20.17Prov 20:17 There is no venome in the affliction but ſinne, ſo being quit of ſin, he eſteemes nothing of the affliction. Sin is the noyſome humour; purge the humour, and ſaue the patient. The goodnes & wiſdome of God, which maketh affliction a bitter water to eat vp the ruſt of ſinne. The affliction is not profitable which hath not made ſome diminution of ſin. When Gods anger was quenched,Gen. 8.1.Gen 8:1 then the flouds were abated, ſo as thy ſin decreaſes, thy affliction diminiſheth daily.

p. 149VERSE 19: Behold mine enemies, for they are many, and they hate me with cruell hatred.

THis endeth as the ſixt Pſalme;Doct. for triumphing aboue ſin his ſpirituall enemies,The ſubduing of ſinne is the triumph ouer our enemies. Acts 9.3.Acts 9:3 he triumpheth aboue all his bodily foes, he preuailes with God, he preuaileth alſo with men.

He vſeth no imprecations againſt them, but that God would looke on them either mercifully to conuert them with Saul, who was called Paul, or to confound them,1 Sam. 31.41 Sam 31:4 as the firſt Saul who killed himſelfe. His enemies are deſcribed from their multitude & number; next, frō their malice & cruelty. Alwayes Gods honor is ſo much the more greater that he is one for all, & his louelove preuents their cruelty. He complained of their craft, before they had ſpred nets for him, and the deuill who before was a Serpent and could not preuaile, now becommeth a fiery flying Dragon,Gen. 3.1. Apoc. 12.3.Gen 3:1Rev 12:3 to deuoure the ſeed of the woman: ſo craft diſappointed, becomes cruell: he was firſt a Serpent, & yet he is more dangerous when he is a ſerpent,Doct. cheaping, then when he is roaring as a Lyon;Craft diſappointed, becomes cruelty. when he roares he is heard far off and is eſchewed, but who can ſhun a Fox and a Serpent: therefore craft is alwaies cruell. Since then we hauehave to doe with malitious enemies and crafty deceitfull p. 150men, let vsus inarme vsus againſt them by the breſtplate of righteouſneſſe, to ſtrike by their darts, and by patience to ſuffer their wrongs.

VERSE 20. Keepe my ſoule and deliuer me: let me not be confounded, for I truſt in thee.

HE ends as Chriſt ended his life,Doct. In thy hand I commit my ſpirit.The ſoule is wel kept when God keepeth it. Luk. 23.46. Mat. 6.19.Luke 23:46Matt 6:19 By the ſoule he meaneth alſo the life, for it is well kept when the Lord keepes it: no earthly place ſo ſure, but the thiefe may come in, or ruſt conſume, but if thy ſoule be bound vp in the bundle of life, and treaſured with God, no violence or cōſumption can attain therunto. And he vſeth that ſame argument in the end which he did in the beginning, For I truſt in thee.

VERSE 21. Let mine vprightneſſe and equity preſerne me: for mine hope is in thee.

LEt no man claime the patrocinie of God,Doct. vnleſſe he maintaine a righteous cauſe & quarrell,God will not patronize an vnrighteous cauſe. 1 Sā 26.17. for what fellowſhip hath the Lord with the throne of iniquity? This he ſpeakes becauſe of his enemies to whom he neuer did iniury, and the more ingratefull were they; yea theſe he benefited: as Saul, with whom in the field he pleaded his innocency, when Saul ſaid,Pſal. 143.2.Ps 143:2 My ſon Dauid thou art more righteous then p. 151I. But when he came before God he cried, Enter not in iudgement with thy ſeruant; but recountering with men he braggeth of his innocency: Our eyes are ſharp ſighted and bright enough to behold the earth, but when we looke to the Sunne they will be dim.

For I truſt in thee:] Ye ſee albeit he claimes to his innocency, yet he retireth him to faith and hope in God. Our righteouſneſſe is not ſuch as that we can altogether ſtand by it: there are ſome ſlips and faults in the beſt of our actions,Note. therfore we are forced to retire to God, who can ſupply them all in his al-ſufficiency.

VERSE 22. Deliuer Iſrael O god out of all his troubles.Doct.

THis laſt verſe containeth a prayer for the Church, ſo that hee is not contented to enioy any priuate benefit from God, himſelfe,Atrue note of a Chriſtian to be affected with the ſtate of the Church. Pſal. 51.8.Ps 51:8 vnleſſe the Church of God be partaker thereof; whoſe welfare he promiſeth to procure, and deſires others to pray for the peace of Ieruſalem:Doct. and this is a marke of a feeling member of Chriſt,The Church ſubiect to infinit troubles. who remembreth not his owne ſorrowes without regard of the tribulations of Gods Church.

Next, ye ſee that the Church is ſubiect to p. 125infinite tribulations, ſhe is a Lillie among thorns,Exod. 3.2. Mat. 14.24. Gen. 8.1.Exod 3:2Matt 14:24Gen 8:1 there muſthe a fire alway in that buſh. is no maruell to ſee the ſhip of the Diſciples toſſed in the ſeas, and the Arke of Noah in the deluge, but indeed it were a maruel to ſee the Church not perſecuted.Doct.

God will in the end deliuer his Church.Finally he prayes for deliuery to her, letting vsus ſee two things: Firſt, that the Lor… will compaſſe his Church with ioyfull deliuerances, and not let the rod of the wicked lie alwayes on the backe of the righteous, but as they hauehave many croſſes,Doct. ſo they get many comforts from God.The Churches deliuerance is Gods prerogatiue. Next, God commonly takes that honour to himſelfe to deliuer his Church, when Princes perſecute the ſame to their owne ruine and ſhame. Let vsus pray vntounto our God to deliuer his Church in Europe this day, which is fearfully aſſaulted by wicked men, and to giuegive his Saints patience and perſeuerance in the truth to the end. Amen.

FINIS.

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

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

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