A Pſalme of Dauid to giue inſtruction.

THE Pſalme hath this title common vnto it, with diuerſe others; ſetting downe firſt the author, and then the end. The author was Dauid, which is called in the Scriptures, The ſweete ſinger of Iſraell: who although he was a King, yet abuſed not his proſperitie, to ſpend his time in dalliance, and in the workes of pride; as many do when God hath advanced them; but beſtowed thoſe houres which might be ſpared from his politick • onſultations, in writing Pſalms, for the exerciſe of his faith, & the edifying of the Church, wherin it is to be feared, that his example ſhal giue ſentence againſt manie wanton nobles of this worlde, who abuſe and diſgrace the worthie facultie of Poetrie, with vncleane Sonnettes, to ſatisfie their louſe mindes with a kinde of contemplatiue fornication, abandoning their good wittes, (which God hath giuen them) by writing of Pamphlettes, in the honour of Venus and Cupid, which one day will be coumpted no better then ſo many ſacrifices to the Deuil. We are taught therfor, if we haue any vein of verſificating, or any other good vſe of our veine, how to vſe it, that by this example, our writings may ſauour of godlineſſe to ſtirre vp the mindes of others, aſwell as our ſelues therunto, not to leaue vnchaſt ditties behinde vs (as it were bawdes in the world) as many haue done.

The end of the Pſalme is, to giue inſtruction; that is to ſay, to teach others by his owne example, in a particular thing, whereof he maketh me •• tion. Now this inſtruction, as appeareth in the diſcourſe of the Pſalme, proceeded not from judgement gotten by much reading and obſeruation of others, but by inwarde experience and obſeruations of GOD his dealing with himſelfe, which in the end of his laboures and agonies, hee recompteth and committeth to writing; which appeareth by many other Pſalmes to haue bene his vſual manner. So this inſtruction hath that ſinguler commendation, that it was deliuered out of the feeling of Dauids heart, that our ſpirites might be inſtructed by his: as one face aunſwereth to another in water; which kinde of teaching, if not onely, yet for the moſt part and principally is availeable, either to humble when a man ſpeaketh not of ſpirituall things, as of the inhabitable ones (if any ſuch be) but as of thinges which he himſelfe felt & taſted before. And this is that holy experience, which taught the high Prieſtes of the Iewes compaſſion, and made his offrings for his brethren more zealous; becauſe he felt himſelfe alſo pertaker of their infirmities, as the Epiſtle to the Hebrewes witneſſeth: but now a daies, it may be counted amongſt the cauſes, why the miniſtrie of many ſucceedeth not better, becauſe they faile in this poynt; in vſing ſo little conſcience in teaching the people, and being without all affections: But thoſe that are Rhetorical and prompted by the mother-witte, not by any expert ſoule, whereby it commeth to paſſe, that a godlie man, of no mouth or lippes, as Moyſes calleth himſelfe, that is nothing furniſhed with eloquence & vtterance, ſhall build more ſound worke in Gods Church in one ſermone, then thoſe prophane Orators in twentie; though they haue neuer ſo great a facilitie in vtterance, and ſweete louſe of their words, as many ſenſeles men haue. Wee are therefore to make ſome profite of this, if we will be wiſe admoniſhers of others; that we labour firſt our ſelues to be ſpirituall men, that we may diſcerne al things, that we may obſerue how God hath wrought for vs in the like caſes before; that both we may leaue behinde vs a ſting in the conſciences of others, and be ſafe guydes in ſuch a labyrinth, as a troubled minde is oft to bee led through. The maiſter of a ſhippe which is ignorant of the Seas, what skill ſoeuer he haue in Aſtronomie (which thing yet is neceſſary for Nauigation) whileſt he gazeth vpon the ſtarres, or any other artificiall direction, wracketh his ſhip vppon ſome rock, lurking vnder the waues, which would not bee, if experience had made him heedfull by ſayling that way before. And indeed, this intollerable defect neuer ſheweth it ſelfe more ſhamefullie, or with greater hurt, then when men haue neede of ſpiritual comforte, at the houre of death; or in time of great affliction: for at ſuch times thoſe fooliſh ſheep-heardes, when they want skill to help their poore ſheep out of the ditch, are driuen to play the miſerable comforters, and to take ſome other indirect courſe (as many vſe to doe in ſuch caſe) to cut the ſheeps throate in time, to make him mans meate, leaſt it ſhould be ſaid he died in a ditch: And theſe are the miſerable and deſperate calamities of the people prouided for, when they neede moſt of all ſpirituall inſtruction. And here we may eſpye the cauſe why manie admoniſhers and inſtructers of others, become ſo ridiculous, as to be made the jeſting-ſtocks of ſinners; becauſe they admoniſh not, nor inſtruct not of feeling, weakning the power of their inſtructiones; if not by hypocriſie, yet by flatnes and dulnes of Spirite, that it cannot be receiued with that reuerence, that admonitions & rebukes wrought in the Primitiue cōgregations of the Church, when men being touched home, fell vpon their faces, worſhipped God; affirming that God of a trueth was in thoſe miniſters. I might be aſhamed in a diuine exerciſe, to make mention of a Paganes counſel, eſpeciallie in ſo ſpiritual a poynt as this: ſaue that we are not aſhamed to let the Heathen get grounde in that wherein our Idiottes ought to excell their Philoſophers; if thou wilt reproue (ſay they) conſidder firſt, if the ſame fault be not in thy ſelfe, or at leaſt ſome other, as ill or worſe, that the reformation thereof may be a foundation whereon to build thy brothers amendement. And indeed, although it is vntrue to affirme, that a man may not reprehend the fault which he hath in himſelfe; yet where men are carried head-long into an outrage againſt other mens ſinne, without deteſtation or feeling any remorſe for their owne; It is very ſure, that in ſuch a man dwelleth that ſpirit of hypocriſie, which is the fowleſt furie of hell. Let vs haue therefore in our reprehenſions, whether publik or priuat, to our friends or to enemies, the ſpirite of compaſſion and invocation; that our wordes may haue grace with the hearers: For if before euery reprehenſion (if it were poſſible) and before euery inſtruction, we did lift vp our minds in ſome briefe meditation, commending the infirmities of our ſelues, and that preſent offendour, both at once to God, and then proceede to a louing cenſure, as occaſion requireth, our ſinceritie, our grauitie; our charitie would ſo adorne the rebuke, that the offender would rather be rauiſhed with the admiration of Gods grace in vs, then eyther ſcoffe it or grow into a choler, as many doe. But for-aſmuch as to men of a quiet nature, which hate the reproch of a buſie bodie, the deutie of inſtruction & admoniſhing of others, ſeemeth an harder impoſition then they are willing to beare, becauſe there is not one amongſt a thouſand, that will take it in good part. It remaineth therefore, that to that purpoſe we gather this third inſtruction from this title: namely, that men muſt make Gods proceedings with their own conſciences, profitable for the edifying of others, giuing them inſtructions therevnto, as here we ſee Dauid doth: For it is the nature of faith to open mens mouthes, and to labour to make manie pertakers of their conuerſion. That loue which followeth true repentance, is neyther baſhfull nor fearefull, nor enuious, nor partiall: for when a man hath once got a good conſcience, all the reſt of his life after he ſpendeth in the inſtruction of others. Peter being conuerted, muſt ſtrengthen his brethren; Dauid being forgiuen, muſt turne ſinners to God. I will ſay more, Nabuchadnetzar being reſtored, publiſhed the ſeruice of God to the Heathen: Nay, I will yet ſay more, the woman of Samaria; being but a woman, yet being reproued of her adulteries, & inſtructed by chriſt; I will not ſay preached, but ſaith to her neighbours, Come, ſee a man that tolde me all that euer I did. And if her inſtruction be Chronicled in the Goſpell to her commendation, ſurely the double ſilence and vncharitable quietneſſe of thoſe that will not meddle with other mennes matters, to inſtruct them when occaſion is offered in matters of ſo great weight, muſt beare a note of their confuſion, and be marked with the blacke coale of crueltie, and of ſoule-murther, for what is it els when we ſay, let them anſwere for themſelues, we will not put our fingers in the fire for them: as if Cain had not murthered his brother Abell, becauſe he ſaid, What? am I my brothers keeper? If we loue God, the ſame ſpirit is in vs, which was in Dauid, Mine eyes (ſaith he) guſheth out with teares, becauſe men keep not thy commandments; If we loue men, the thread of our affection muſt be meaſured by our care to inſtruct them, and wee will ſaue ſome by plucking them out of the fire with feare; and if we loue neyther God nor men, ſo that neyther the diſhonour of the head, nor the hurt of the member will touch vs; it is becauſe we our ſelfes are members of another bodie, and not of Chriſt which is the head of his Church.

PSALM 32.

1 Bleſſed is he which is lifted vp from his falling away, and whoſe ſinne is couered.

2 Bleſſed is the man vnto whome the Lord imputeth not iniquitie, & in whoſe ſpirit there is no guile.

HItherto of the title; Now followeth the PSALME it ſelfe, whoſe principall queſtion is, that there is no quietneſſe of conſcience, nor forgiueneſſe of ſinnes; where there is no ſincere confeſſion of the ſame: which DAVID proueth by his owne example, informing vs thereby; that as he, ſo long as he helde his peace, and concealed his ſinne, could not be ridde of the horrible ſenſe of Gods wrath: No more can anie of vs; how-ſo-euer otherwiſe wee trauaile in conuerſion as hee did: If we be ſowred with the leauen of like hypocriſie. And to the ende that wee ſhould not be ſecure in the ratifying of a good conſcience, or make light of the ſpyſes of diſpayre which are in vs, when we haue no attonement with God by the feeling of forgiuenes; he ſets downe the contrarie effects of a conſcience inlarged by Gods grace, and cheared vp with the remiſſion of ſinnes, and of the hearte, fraughted with diſpayre, and tormented with the terrour of condemnation, becauſe it feeleth not the ſpirite of adoption. The firſt is ſet downe in theſe wordes; Bleſſed is that man which is lifted vp from his falling away: Here the Prophet ſayeth, that when God lifteth vp his children from their ſinnes, and aſſureth their conſciences of his loue, he maketh them bleſſed: whereout wee learne, that this indeed is that ſoueraign good, and high felicitie, yea the higheſt and only happines which can be enjoyed in this life, to be diſcharged of an euill conſcience, tormented with the guilt of wickedneſſe, and fearing vengeance for the ſame. By this effect he encourageth al of vs, as it were with a price to runne cheerefully, & labour ſeriouſlie for a good conſcience. There is no doubt, but that vngodlie men doe manie times holde in admiration, the ſecuritie and free eſtate, of godlie and vertuous men, when they ſee them ſtande vnmoueable as mounte Sion, when heauen and earth are mingled together: becauſe they themſelues haue manie ſecret ſtings, and are often ſtabbed at the hart, who in worldly reſpects haue leſſe cauſe to feare then the ſheepe of Chriſts flock. Thoſe therefore which reioyce not thus in the heart, howſoeuer they rejoyce in the face, muſt attend vnto this miniſtry of grace: For to what purpoſe doth the Lord open mens eyes to ſee the ſweet & bleſſed eſtate of ſuch as haue humbled themſelues to walke with God, their confidence ſtanding before God, their rich hope, their quietneſſe and hartes-eaſe, their joy, as if they had one foote in heauen alreadie: I ſay, to what purpoſe doth God lift them vp, & let them ſee the riches of a good conſcience, but to ſet their teeth an edge at it, & to rauiſh them with a deſire of the like; ſo then we ſee, that the Lord maketh an offer of his grace vnto vs, & entiſeth vs by theſe examples; that henceforwarde if we profite not thereby, our cōdemnation might be imputed to our ſelues. Let vs therefore accompt this a meruellous happines, to feele ſuch a conuerſion in our ſoules, that in ſteede of our former miſerie, we ſhal perceaue our ſelues tranſlated from bondage to libertie, from death to life; yea, from hel to heauen: for he that hath a good conſcience, hath ouer-come the worlde by his faith. If Princes loue him, it ſhal not puffe him vp more then a pennie giuen to him, which is worth a thouſande pound; if they hate him and perſecute him, it ſhall not terrifie him, nor endanger him, no more then the great rebelles of Babell, endangered the heauen with their towre: For his ſoule is mounted vp aboue al theſe things, & diſpiſeth them from an high. As for the vndermining of Sathan, who biddeth him ſpiritual • combattes; they exerciſe him but they vexe him not; they make him actiue, but they deſtroy him not; his force is like the face of a Lyon, & what-ſo-euer objecteth it ſelf, he beareth it down before him; as we ſee a notable example (as • t were) of a ſpiritual challenge of al the creatures of God, by S. Paul to the Rom. 8 Where he caſteth down his gauntlet, & biddeth a defiance to diuels, to men, to •• ight, to depth; to things preſent & things to come. And when we cōſider theſe things; how truly may we ſay, that the children of God, ſpiritually conſidered, are ſo many Kinges and Emperours, Queenes & Empreſſes, enriched with ſuch vnſpeak • ble bleſſings, that if all the harts of the world were one hart, it could not con • eine them. And as for them which cō • inue in ſin, harden their harts, & by clo • ing of wickednes, doe twiſt a roape for their own necks; how miſerable is their eſtate, when they behold this happines • n others, whereto they cannot atteyne, • o pine away & periſh in the beholding of other menes ſaluation. And thus much of the effect which the feeling of remiſſione of ſinnes worketh. That which followeth of lifting vp from ſinnes, and not imputing them, and couering them, commendeth vnto vs the grace of God, in beſtowing this pardon, and ſealing the aſſurance of the ſame in our hearts, as the cauſe of the foreſaid effect, deſcribed figuratiuelie by the metaphors of lifting, imputation and couering: Al which, haue their ſpeciall weight and importance in this ſentence. Lifting vp from defection, argueth plainely a contrarietie in the eſtat • of man before, conſidering him lyein • a long in the contagious filth of his ow • ſinne; ſo weakned, & ſoaked cleane ou • of heart, with the execrable leproſie o • vngodlineſſe, that he is neyther able t • ſtirre hand or foote, till God lift him v • from his apoſtaſie. The word imputat • on is borrowed from accomptes, in •• nuating, that we are run ſo farre in a • rerages with God, that we can haue 〈◊〉 ſecuritie of conſciences, till wee haue gotten ſuch a releaſe, as may deliuer vs • rom all feare of imputation of our • ebtes, leaſt payment ſhould be requi • ed of vs to the vtter-moſt farthing: as it • s in the Goſpel. Finally, the tranſlation • f couering or hiding of ſinne, is taken • rom a generall cuſtome of diſpatching • hoſe thinges out of the way, whereof a man cannot ſuſteine the ſight, without greevance o • moleſtation; thereby declaring, that ſinne is ſuch an eye-ſore to God, that he cannot behold it, and ſpare • t but at once; but that the deuil wil pre • ent it to God, and prouoke him to pu • iſh it, except it be hid & buried in the • ottome of the Sea: and except the of • ender be couered with the righteouſneſſe of Chriſt. So that in ſum, theſe words doe ſet downe the feebleneſſe, • he pouertie and nakednes of ſin, which doth ſo diſcomfort him, if his conſcience be awake; that till he haue founde remedie for each of them, hee thinketh himſelfe not out of the compas, where fire and brimſtone ſhall fall, nor can be deliuered from a fearefull expectation of Gods curſe.

And on the contrarie part; when hee feeleth himſelfe comforted by God • right hande, and lifted vppe out of the quag-mire of contagious pollutions, hi • ſoule beginneth to taſte how ſweete th • Lord is: and when he feeleth the ſpecialitie of his debtes, which was grauen in his conſcience, cancelled, and ſo riuete • to CHRISTS croſſe, that they ſhal neuer be imputed; he drinketh a more hartie draught of the waters of life: but moſt o • all, when hee is aſſured that his wickedneſſe is ſo hidde, that it cannot preſſe to Gods throne for vengeance; nor riſe vppe in judgement againſt him, in the daye of his viſitation; hee is then indeede, and perfectlie bleſſed, and wanteth nothing that can bee added in this life, to the abſoluing of moſt perfit • felicitie.

This forcible propounding therefor • of this cauſe of bleſſedneſſe, hath in i • an excluſiue nature: ſecretly affirming, that there is no other cauſe of juſtifying, and ſo of true bleſſedneſſe: But this grace onely, to the end that men might be ſtirred vp to take this courſe, whereof the Holie Ghoſt is the guide. All men agree in this, that they woulde faine bee bleſſed: But there is no conſent amongſt men, neyther in the cauſes, nor in the thing it ſelfe. The Philoſophers, for want of judgement, euerie one ſhotte his Bolt diuerſlie, and euerie one wyde of the marke, as appeareth in the collection, which CICERO hath made of their opinions in his Tuſculane queſtions. The carnall chriſtan hath a true contemplation & judgment, what is that Summum bonum, that is, chiefe happineſſe, but by the halting of an euill conſcience, hee is turned out of the waye; ſo, although he ſaye, it is in Heauen, yet hee ſeeketh it in Hell; though hee aſcribe it to the Spirite, yet hee laboureth for it in the fleſhe, (it is fearefull that I will ſpeak) though he acknowledge that it is the gift of God; yet he runneth after the deuill to obteyne it; which is then committed, when men thinke themſelues happie and bleſſed, if they can get riches, beautie, authoritie, ſtrength, life, & ſuch others; which are common to the Reprobates. What can be ſo ridiculous, as to heare the continual declamations of worldly men againſt theſe vanities? And on the contrarie part; to behold the homage and frailtie; yea the ſlauerie in which they abandoned to ſerue ſuch vile thinges. If Dauid be well conſidered, it will not be eaſie to finde out many Peeres to him in worldly reſpectes: His ſtrength is commended by the conqueſt of a Lyon, his courage in quailing of Goliath; his beautie is ſet forth with the praiſe of a ſanguine complexion, and amiable countenance: the paſſing ripeneſſe of his witte is manifeſt in all his ſtorie; & touching his aduancement; God tooke his ſhep-hooke from him, and deliuered a Scepter; and after his baniſhment, ſet him in the throne of his maiſter, which he poſſeſſed not by • ſurpation; but (as it were) by a general election, that the heauens wrought with the applauſe of the people: His ſubjects were the onely men of the world; for the rare parts wherewith they were for • he moſt quallified; his Lande flowing with milk and honie; the temperature of the aire, incomparable withall other benefites, belonging eyther to health, profite, or delectation: with ſo large a hand, as if God had deuiſed to pleaſure him; and nature had mean't to emptie • ll her riches into his boſome, and to continue the ſame by the plentiful hope of his poſteritie. Right truelie might I • aye, that this was a perfect picture of worldlie felicitie; and yet we ſee, that DAVID leaueth all this, and ſeeketh an •• her cauſe of bleſſedneſſe: for the finding whereof, theſe thinges before did not help at all; teaching vs, that the ſame • are ought to poſſeſſe our hearts, leaſt they be fore-ſtalled with a fond aſſiance, of finding honie in a hiue, where ther • is nothing but waſpes, & of imagining our ſelues to haue attayned to bleſſednes; when indeed we are as vnhappie a • infelicity: becauſe we lye along not lif • ted vp from our ſins, which one day ſha •• be imputed to vs; nor hauing our wickednes couered, that it ſhould not infec • the ayre, nor offende Gods ſenſes, as • dead carcaſe aboue the ground.

Hytherto hath bin ſpoken of the cauſ • of bleſſednes, which is the free grace o • God, in remitting our ſins; the circumſtances wherof haue alſo bene touched The laſt member of this verſe, which remaineth, In whoſe ſpirit ther is no guyle; ſe • teth down a neceſſary effect of the ſame teaching an infallible rule to diſcern •• betuixt a preſumptuous & falſe opinio • of remiſſion, and a certaine perſuaſio • of the ſame: that is, if there be no guy •• in the ſpirite; whereby it is vnderſtoo • ſuch a ſanctification following forgiuenes, and joyned to true repentance; tha • there remaineth no more couert dealin • to cloake our ſins in whole or in part, for • eare of worldly ſhame, or to ſeeke ſtar • ing holes to runne from God: but that • he mind wel perſwaded of Gods loue, • ndued with an honorable opinion of • he Church; thinketh it no diſcredit at •• l, to make knowen to the vttermoſt, all • heir infirmities & offences to God in • ecret, & to the church publikly; ſo far as the rule of edificatiō, & Gods diſcipline • equire; as wee ſee two notable exam • les in this Prophet, and his Son; wherof the one hath left to the churh, the 51 Pſal. The other, the booke called Eccleſi ••• es; as publik monuments and remem • rances of their falls, & liberal confeſſion of the ſame; to remaine as it were on • he file, euen to all poſterities; ſhewing • herby their zealiouſnes in repentance, & their ſincerity, in that they were not • ender ouer their credites, in reſpect of • he edificatiō of the church. This then is the effect of that grace which forgiueth • ndeed; neuer to ſeperate the gift of forgiuenes, from the gift of ſanctification and the ſpeciall poynts thereof, which here is inforced; is through guyle of Spirite; to keepe back nothing vn-confeſſed, which the nature of true repentance would diſcouer: But this is not al, for generall ſanctification is here ſhewed to be the foot-ſtep of the holy Ghoſt, by the printe, whereof, we may knowe whether wee haue our portion in this grace of remiſſion of ſinnes, or whether the fearefull ſignes of the wrath of God abide vpon vs ſtill or no. Saint PAV •• in the eight to the Romanes, ſetteth downe the ſame doctrine, ſaying; Tha • calling juſtification, & ſanctification, are ſo inſeperable, that who-ſo-euer hath the one, hath the other alſo. And to TIMOTHIE (he ſayeth) If any man call on th • name of the Lord, let him depart from iniquitie: Wherefore, it is the perfection o • madnes, for a man that remayneth diſſolute, to dreame of forgiueneſſe, and when an hypocrite is pure in his own • conceipt, & yet is not waſhed from hi • ſinnes. It is to true, that in thoſe that are regenerate, and are indeede forgiuen, there ſhal remaine ſuch a waſte and vnſauorie taſte, as ſhall much annoy them, and hu • t the relliſh or gift, euen of their moſt ſanctified actions: ſo that the Lord had neede to looke with a mercifull and for bearing eye, vppon the higheſt vertues of his children; yea, they ſhall not be freed from the foule ſinne of hypocriſie; but ſhall feele with much vexation, themſelues to be peſtered with ſuch thinges: how-be-it, in ſubſtance and in the chiefeſt drift of their life, they are true-harted to God; ſlipping into theſe former faultes by infirmitie, or by reaſon of ſcanter meaſure of mortification, then they ought to haue laboured vnto: ſo that the ods, is in the thing which is propounded to a mans deſire; for if his chiefeſt care in the loue and feare of God, be to ſeeke his ſaluation; what-ſoeuer his hypocriſie be, it is not his guilt of ſpirit: But if he propound to himſelf ſome other thing, that his hart doth rather labour for, then for ſaluation; it is certayne that hee is falſe-hearted to GOD, and that ſuch an hypocriſie is ane authentick recorde, of a man that abideth in his ſinnes: and ſuch a man as this, hath neyther faith to ouer-come the worlde, nor grace to reſiſt temptation, and though he ſay, that hee is perſwaded of remiſſion, and extoll the mercie of GOD aboue the skyes; yet that guile that remayneth in his ſpirite, tormenteth his conſcience euery daye, conuincing him by this, that becauſe hee is not ſanctified, therefore he is not pardoned. For in this worke, there is neyther water onely, nor bloud onely, but both water and bloud, as Saint IOHN witneſſeth. It ſtandeth vs therefore in hande, not to ſatisfie our ſelues with a deuotion momentanie; but let our mindes ſtande bent in holy wo • kes, not to bragge of the death of CHRIST, that it hath purged our olde ſinnes: But to feele how mightie it is to ſubdue the newe, that the ſinewes of vngodlineſſe in our hartes, and vnrighteouſneſſe and vnſober behauiour in the out-warde man, may bee cutte off; For it is the confirmation of our election, if this ſinceritie bee in vs: Neyther doth the ſinne more certainelie diſcerne the day from the night, then this Spirite doth diſcerne him, which is accepted with GOD, from a wretch; whome he reproueth; as Saint PAVLL plainelie ſayeth: If any man hath not the Spirite of Chriſt, the ſame is not of Chriſt.

3 When I held my tongue, my bones conſumed whileſt I waited all the day long.

4 For thine hand is heauy vpon me day and night, & my moyſture is turned into the drought of ſommer, Selah.

Hitherto the prophet hath declared that there is no true felicity where ther is no ſanctified feeling of remiſſion. Now it remaineth, that hee prooue the ſame which he doth by his owne example, declaring the greate anguiſh and torment which he felt in his conſcience, even to the waſting & ſoaking out of the ſtrength of his body ſo long as God hid his face from him, & left him deſtitute of the hope of ſaluation, the cauſe wherof he declareth in the firſt wordes of the verſe to haue bin, becauſe he held his peace that is denied to make a liberall confeſſion of his ſins, refuſing no ſhame not other abaſement what-ſo-euer belonging thereto, whereinto the holy Ghoſte reacheth vs, that cloking of ſin, howſoeuer it ſerueth for an excuſe in the world and ſaueth our credite amoungſt men: Yet it keepeth his conſcience vpon the racke, and maketh the arrowhead of diſpaire to ranckle in his bowels, whereto the ſaying of SALOMON agreeth in that 2 • . of PROVERBS, That he vvhich hideth his ſinne ſhall not proſper, but hee vvhich confeſſeth them, and leaueth them, ſhall finde mercie. But this ſentence before we proceede further, if it reſpecteth confeſſion to be made to God onely, and not to the Church, hath neede of expoſition: For if DAVID might haue bin releaſed from the torments which hee heere ſpeaketh of, with a ſecret confeſſion vnto God, all other witneſſes being remoued, ſo that no diſcredit might redound • o him thereby, it ſeemeth ſtrange, that he would abide ſuch troubles the ſpace of an houre, and would not rather gette him into ſome ſecret place, & in moſte ample manner confeſſe all the wickednes that he could remember, that he had committed euer in his life. The holie Ghoſt therfore in this place, by DAVID his ſilence, intendeth ſome greater crime • gainſt him, then that he was dainty of his words, & refuſed with his tongue to make confeſſiō vnto God; for it is certain that a domme man may make as acceptable a confeſſion, as he that can ſpeake, but DAVID in this place accuſeth himſelfe of hypocriſie, and hardnes of heart, • n this, that he refuſed to deale ſeriouſly with his owne conſcience, and to perſiſt • n the meditation of mortification, till ſuch time as he had a ſufficient ſight and deteſtation of his ſinne, without which, • ll the confeſſion of men muſt be hypocriticall, & their ſmoake infect the ayre. This then indeed was Dauids ſilence, that he refuſed to giue anſwere to the holy Ghoſt calling vpō his conſcience, & for want of faith was kept either with ſome preſumption, or elles with ſome terrour from entring into a moſt graue conſultation, and reſolute determination, to take ſuch perfite notiſe of the haynouſnes of his ſinnes, as the nature of true repentance doth require: for this is common to vs all, that although we deſire to be ſaved, yet there is not one amongſt an hundreth that will taske himſelfe ſo zealouſlie, as hee ought with a ſincere perſeuerance in humbling himſelfe to walke with God; yea, and leaſt any man ſhould reſolue with himſelfe, not to bee ſtripped of ſackcloth, and aſhes, nor to put away the purpoſe of ſorrowe, and lamentation, in ſeeking after his vvelbeloued (as it is in the ſong of SALOMON) till he had found her. The diuel hath infected the heartes of many men with a damnable errour in the definition o • repentaunce, making them beleeue, that, euery terror of the heart for ſinne, is the nature of true repentaunce, and to that purpoſe hee abuſeth the Scriptures, that CHRIST will not quench the ſmoking flaxe, nor breake the bruſed reede. And by theſe fallacions and falſe comfortes, he quencheth the zeale of many, and maketh them giue ouer their laboure and conſultationes of humbling them-ſelues and ſeeking of CHRIST, before their conſcience haue felt any comfort at all. As if euerie ſorrow were godly ſorrow, or as if it were poſſible for mercie to bee founde and yet neuer felt, or for repentance to bee ſeparated from faith, and the ſpirite of fredome. This curſed diſcontinuance of our trauel in Godly ſorrow, the Prophet ESAY derideth, calling pennance for a daye, and bowing downe the head lik a Bulruſh. And the Prophet AMOS likeneth it, to the dewe and the Morning cloude which is ſuddainelie gone, And this is the ſwept and garniſhed houſe, mentioned by CHRIST, Repoſſeſſed by ſeuen worſer ſpirites then before: For as this falſe repentance, feedeth their hearte with falſe hope, and ſuffereth not true comfort to take place; as appeareth in the daye of viſitation: So may this negligence, & giuing ouer our labour in mortification, bee worthelie accompted the cauſe, why men wallow in fowler enormities then before, ſwallowing againe, (as S. PETER ſayth) The vomite which before they had caſt; as it is moſt certaine and true: thoſe men finde in themſelues leſſe power to doe well; and are carried with more raging affections to do wickedlie, then euer they felt before. What ſhall wee ſay then? Do we require ſuch a meaſure of ſorrow, as might counterweight the ſame; or do we eſteeme remiſſion, by the dignitie of repentance? nothing leſſe: For we know, that if wee had a thouſand eyes, it were too little to weepe them out all, becauſe of our ſins: yea, if we had a thouſand hearts, though they al burſt with ſorrow becauſe of our tranſgreſſions; yet it were not this, but Chriſtes hearte bloud, that could make the fathers heart to yearne; or could merite remiſſion at his handes; what is it then that we require? namely, that men returne not from the ſchoole of repentance to worldly delights, which quench the ſpirite, till their hartes bee made joyfull by the holy Ghoſte, by feeling an heartie deteſtation of their wickedneſſe, and a reſolute determination to continue cherefully in the courſe of godlines, ſo long, vntill both faith & hope be aboliſhed, that then reſting from their laboures, they may ſolace themſelues with loue celeſtial, as ſainct PAVLE ſpeaketh; for the trueth is, that manie when they compare themſelues with DAVID & other of Gods children, I meane the difficulties and long afflictions of them, and the ſhort worke which they themſelus haue made, & ſo eaſiely diſpatched in this worke of repentance, haue cauſe to ſuſpect themſelues vehementlie, and to examine themſelues ſtraightlie, by the fruites of feeling, and converſion, whether they haue right repented or no▪ Sainct PAVL in the 2. Epiſtle to the Cor. the 7. Cap. like a man of experience, ſetteth downe ſeuen notable affectes of repentance; I woulde they were well pervſed, that wee might trye our ſelues by them, for it is a care that ought to poſſeſſe all the powers both of bodie and ſoule; conſiddering that Sathan with this engine, maketh a number of ſoules pertakers of their owne condemnation▪ The matter therefore groweth to this poynt, that although we confeſſe neuer ſo abſolutelie, that we are ſinners, with the greateſt vehemency of ſpeach that can bee, yet ſo long as there remayneth ſelfe-loue in vs, prevailing ſo farre with vs, as to make vs take exceptions againſt the ſeueritie of this ſpirituall diſcipline al this while; becauſe we cannot finde in our heartes to plucke out our eyes and cutte off our handes, at Chriſtes commandemente: that is, to deale ſeuerelie with our ſelues in mortifying euery provocation to offence: wee doe but flatter our breath in the winde, and the hypocriſe that is in vs drowneth the ſounde of our confeſſion, ſo as A voyce cannot • e heard, as the Prophet ESAY witneſſeth. Let vs therfore as we are aduiſed in the REVELATION, be zealous in repen • ance, that the holy Ghoſte may aſſure our conſcience, that our mourning is growen into the nature of true repentance, not deceauing our ſelues with beginninges, becauſe the Scripture ſayeth plainely, that the proceedinges of a • rue convert, is not to ſtay himſelfe with a perſwaſion of repentance, when hee • s pricked at the hearte; but to ſteppe yet further, to lay holde vpon repentance it ſelfe, as vpon a more excellent and infal • ible grace; as we may reade, that it befel • o PETERS auditorie, in that 2. of the ACTES, of whom the holy Ghoſte ſayeth, firſt, That they vvere pricked in their heartes; which leaſt it ſhould be taken for • epentance, he ſayeth, that vpon further • nſtruction, and more carefull ſearche, they atteyned to repentance it ſelfe afterward, that we may knowe, that pricking at the heart, & repentance are not all one, but two ſeuerall thinges, whereof one may be in a loſt child, as that was in IVDAS, but the other belongeth oneli • to the ſons and daughters of God. Thu • hath DAVID declared how he brought himſelfe into fearefull troubles, (as i • were) by gagging of his owne conſcience, leaſt he ſhould make ſuch a confeſſion as it required at his handes.

Now it remaineth to be conſidere • what troubles thoſe were. My bones ſait • he, conſumed and waxed olde, &c. That is care which eateth out the hearte, mad • her impreſſione in my body, and th • thoughts which I had taken, did ſo pyn • me away, that it burneth the marrow • out of my bones, & drieth vp my youthfull humours with penſiuenes (as it ha • beene with olde age) which he repeateth in the next verſe in other wordes ſaying, That the hand of God vvas ſo he 〈◊〉 vpon him day and night, that it ſpent his n • ture, and turned the beſt moyſture vvithin 〈◊〉 into the drought of ſommer; as if it had beene entering into the moſt incurable conſumption of all otheres, when that which is called, humidum radicale, beginneth to ſpende. Theſe ſpeeches are vſed • o teach vs into what plight, concealing of ſinne bringeth men, and we are the rather inforced, that we ſhould not thinke that theſe clowdes would bee ſo eaſilie ouer-blowne, as thoſe miſeries which proceed of worldly cauſes. Marke then, what wee haue to learne in this place, what is the eſtate of them which be not in league with God, if wee looke vpon them with a worldly eye; I confeſſe wee ſhal ſee many of them with their breaſts full of milke, & their bones full of marrowe: yea they haue collopes in their flankes, (as IOB ſaieth) but if we look vpon their conditione with a ſpirituall eye, wee ſhal wel perceaue, that their conſcience as often as their preſumptione is intermitted, is nothing-els but an hell, and themſelues ſo terified with the horrible ſtiching thereof, that it worketh the • more woe nor all their worldlie peace i • worth: for ſuch is the eſtate of men no • reconciled to God, That the ſound of fear • is neuer out of their eares, (as wee reade i • IOB,) and this is the cauſe why theſe men cannot ſuſtaine to heare the judgement of God againſt ſin, becauſe they thinke themſelues all the while to be arrained at Gods barre; for where there i • no truce with God, the law goareth th • conſcience, and the ſoule thinketh i • ſelfe tormented before the time: and i • this be ſo, how greate is the hardnes o • thoſe mens heartes? and how monſterous is their cruelty to their own ſoules▪ which can ſhake of the care of reconcilement, & can rejoyce with a Sardinian laughter in ſinne, when the Lord • bendeth his browes againſt them. Furthermore, we haue here an ample teſtimonie of the frowardnes of our nature▪ which will not be reclamed without extreame dealing; for DAVID himſelf • (you ſee) is layde vpon the racke, and almoſt ſtreached a ſunder, euerie ioynte one from another, before hee can bee brought to a ſincere confeſſion, ſuch a work hath the Lord with vs before hee can make anie grace to growe in our • eartes, which ought to teache vs theſe • wo thinges. Firſt, that we enter into an • eartie miſlike of our ſelues, and to bee • rieuouſly diſpleaſed with our vntracta • lenes, which compelleth God to heare vs vp, and caſt vs downe againſt the ground; (As DAVID elles where ſaieth,) and to • fflict many ſo ſore, that (God his ſecret grace excepted) they ſeeme otherwiſe • n reſpect of the maruelous afflictions which God is driuen to lay vpon them, • o be ſhackled foote to foote, with re • robate and deſperate perſons: all this I ſay) proceeding, not of cruelty or fu •• in the Lorde, but of our owne vn • ractablenes (who otherwiſe coulde not • oſſibly be ſaued) ſhould make vs to be 〈◊〉 perpetual warre with our affections, • nd to conceaue a preſent hatred, as it • ere, even of our ſelues: for if the Lorde might eſpie that in vs, that wee woulde Iudge our ſelues, hee woulde not bee our judge, but our comforter in ſuch a conflict. The next thinge that wee haue to learne, is to judge wiſely of the afflicted ſoule, & to beware how wee condemn • anie, becauſe the hand of God is terrible vpon them, for the text ſaith, that euen DAVID himſelfe, who had conſcience of ſome former ſincerity, and wa • able to ſubdue manie aſſaultes, and tentations in knowledge, yet was he eve • brought to the brinke of diſpaire, an • was tormented with an horrible fear • of damnation: euen as it is vſuall with God to exerciſe his children with thoſe tryalls, no otherwiſe, nor if he whippe • them with Scorpions. The worldly • men, which neuer were tranſlated from death to life, being ignorant of God • ſpirituall miracles; in calling; mortifying, regenerating, and chaſtening o • his children, when they ſee a man in thi • perplexitie; they ſay hee is madde, melancholious & deſperat, increaſing th • griefes of the afflicted, with bitter tantes & mockes; which is to be feared, many one day wil rue it. It ſtandeth vs therefore in hand, to expel ſuch vncharitable conceipts; knowing that the deareſt children of God, may be wonderfullie perplexed and racked with exceeding and long torments of conſcience; yea, many times their ſayle is rent in peeces; their tackles, and all their tackling burſt; their bruiſed bark left to the wilde waters & the winde; and yet for al that, at the laſt they obteyne a ſafe aryval to the ſhore. Let vs then, for the concluſion of this poynt (if any ſuch thing be fall vs) beware to lay any vn-reaſonable thing to Gods charge; yea, rather let vs acknowledge his mercie; who, when he might haue puniſhed our long and tedious hypocriſie, with hardneſſe of heart; chooſe rather to put himſelfe to all that payne, to reclayme vs by correction, that wee might take heede to our ſores, how wee ſuffer them to runne long cured on the out-ſide, but feſtering within; knowing that by theſe meanes, we ſhall put our ſelues to greater paynes at the laſt, before they can bee cured: how-be-it, for that which is paſt, and cannot be reuoked; let vs not be diſmayed with this example, from ſubmitting our ſelues to the mightie hande of GOD, For hee is a faithfull keeper of ſoules, and will not ſuffer them to bee tempted, aboue (meaſure, or) their power. Thus hauing conſidered the effect of DAVID his ſilence, we are to giue heed to a ſpecial circumſtance, which he ſetteth downe in theſe words, that He roared all the day long. Signifying thereby, that his praiers ſo long as they were not mixed with faith, nor ſeaſoned with true repentance, were no better then roaring: That is, then the crying or bellowing of ſome bruitiſh & vn-reaſonable creature. For this is a metaphore, taken from Lyons, taken in a ſnare, or being in ſome other diſtreſſe, as appeareth in the third chapter of Amos, and in other places, where the worde is vſed in his proper ſignification; whereby we learne, what difference there is, betwixt the prayers of the faithfull, and of them which nowriſh fraud & deceit • n their ſpirit: The ſacrifice of the one is • indled from heauen, & when he hath • oured out his ſpirite, he hath eaſed his hearte; hauing caſt his burthen and care • herof vpon the ſhoulders of CHRIST: • ut the hypocrite, in the day of viſitation, fareth like a beaſt that is ſticked or • aled with ropes, wanting all reaſon & fore-caſt to helpe it ſelfe: and therefore vſeth no meekneſſe nor entreatie, but with roaring and ſtrugling, ſtrayneth it ſelfe, and tangleth it ſelfe more; & with bruitiſh raging, doubleth the pain. There • s no doubt, but where great afflictions • ight vppon men that are taynted with hypocriſie: the aire is beaten with manie ſuch roaringes, and men flutter like birdes in the net, when God hath caught • hem: but all thoſe ſenſeleſſe prayers a • aile them nothing more, then if an Ox • hould break out of the ſlaughter-houſe, with the roape tied about his hornes, & his toung hanging out, with much bellowing and madneſſe, when hee had caught a knock with the axe. And therfore we may ſee the excellency of faithfull prayers: Yea, the Angell of GOD doth aſcende vp in the ſmoke of this ſacrifice, whereas men that wil not yeeld, but will reteyne their ſins, cannot pray, but rage and roare deſperatlie, like Lyons and Beares. Neuertheleſſe, it behoueth vs wiſelie to vnderſtand this doctrine, that it concerneth hypocrites, and them that holde their falſhood in the right hande. I ſay, it belongeth to them, becauſe they haue not faith, nor conſolation in their prayers: For otherwiſe, it is certaine, that the moſt excellent children of GOD, are many times ſo lowe brought, with the anguiſh of an afflicted conſcience, that they cannot vtter anie perfite prayers with their lippes: but do ſpeake abruptlie halfe ſentences; yea, halfe wordes, being broken off with the extreamitie of their pangues that come betuixt; (As Ezechiah writeth of himſelfe) That he chattered like a Crane or 〈◊〉 Swallow, and mourned like a Doue. And there is no doubt, but all Gods Children doe feele a ſtrife and a combate in their ſpirite, in many of their prayers; e • en as we ſee green-wood lieth ſobbing and ſmoking long before it will burne: We are therefore to put a differance betweene this and roaring; becauſe the Scriptures are full of examples of imperfite ſpeaches in the prayers of Gods children: yea, in the praiers of CHRIST himſelfe; which commeth to paſſe, becauſe manie of thoſe ſacrifices, are ſo ſeaſoned and peppered with ſalt, and with fire; yea, afflictions come ſo thick on Gods children, that they haue no time to ſwallow their ſpittle: But yet in them there is a ſweete ſenſe of Gods grace; and the Lorde inlargeth the footing vnder them; yea, he puts his owne arme betuixt them and the graue, that they ſhould not bruiſe themſelues with any fall; for although hee leaue ſome trouble of minde, yet hee looketh vpon them through the chinkes of the doore, he hath compaſſion of their dolorous lamentations, and putteth all their teares into a bottel: For why, they haue yeelded vnto GOD, they haue kept nothing backe, and therefore can praye with a feeling ſpirite; whereas the hypocrite doth not pray, but roare; becauſe hee will not truſt God: For an euill conſcience, doth ſtoppe his mouth, & the ſins of his youth, are ſtill in his bones.

5 Then I acknowledged my ſinne to thee, neyther hid I mine iniquitie; for I thought, I will confeſſe againſt my ſelfe my wickedneſſe vnto the Lord; and thou tookeſt away the puniſhment of my ſinne. Selath,.

Then I acknowledged my ſinne, &c.) Thus farre DAVID hath ſet forth by his owne example, the diſquietnes of them which hold their peace; and refuſe in ſimplicitie of heart, to make confeſſion of their ſinnes. Now on the contrarie part, hee ſheweth by his owne experience; what is the effect of Gods grace, when it hath brought men to godlie humilitie, to reſolue to confeſſe their ſinnes to God, in that which followeth next. Then I acknowledge my ſinnes vnto thee, &c. This diligence in deſcribing his confeſſion in ſo manie wordes, that hee would make knowne his ſin, & woulde not hide iniquitie; but confeſſe his apoſtaſie vnto the Lorde; doth declare, that he hath gotten the victorie ouer all hypocriſie; and at the laſt, after long ſiege, • ad gotten the hold of ſimplicitie, and ſinceritie: So as now, there remained no • urning, nor winding, nor extenuating of his ſinne, when hee had to doe with GOD, as there was before. As for the Lorde, he is not hindered with anie im • ediment of ignorance, or dulneſſe, that • e ſhould not know by a word, what the • hole meaneth; yea, though he confeſſe • o ſinne at all; yet for his part he taketh • erfite notice of all our offences with • ut vs. It is not then for his ſake, that we • ake anie confeſſion, as if we could a •• ſe him by our hypocriſie, for he ſee • th through the darke cloudes: but it is for our owne ſakes; to the end; that comparing our liues, with the commandements of God; & confeſſing how much wee ſwarue from that holie rule, wee might be ſtirred vp to great contrition, and might be more deepelie ſet in the meditation of our owne vnworthines, that being ſo humbled, Gods ſpirite might take occaſion to faſten vpon vs, and to lay ſure holde vpon our hearts▪ Thus we ſee, that it is the nature of true confeſſion to aggrauate our ſinnes, acknowledging that confuſion of face belongeth to vs, and charging vppon our heades, the ſinnes of our ſelues, of our fathers and children, wiues, friends, and all others; ſo farre as our guiltineſſe may anie way ſtretch; not in any ſet or labored phraſe of ſpeech, but from a conſcience nurtured with feare and trembling, vnder the juſt hand of GOD: i • this ſort, the Prophet calleth himſelfe 〈◊〉 beaſt before God; And Saint PAVLL accuſeth himſelfe of blaſphemie befor • his conuerſion, affirming, not with fayned humilitie: but euen as he thought • n his heart, that he was the chiefeſt ſin • er amongſt them, whome CHRIST • ame to ſaue. And in the Primitiue Church, Saint PAVLL ſheweth, what • umilitie was joyned to the confeſſion • f them which were conuerted by hea • ing the Prophecies, or exerciſes then • ſed; that they fell vpon their faces. As • ndeede, if we be indued with the Spi • ite of true repentance, we can finde in • ur heartes to humble our ſelues, euen • elow to the ground: & the verie cauſe why ſinners make it ſo ſtrange, is, becauſe the ſpirit of pride hath ſtil the poſ • eſſion of their hearts; which euil ſpirit, • uſt be caſt out of vs, befor we can mak • nie ſuch confeſſion, as God will accept • f at our hands. There is another thing, • hich the holie Ghoſt ſetteth downe • o be marked in this place; namely, that • he children of God haue a joyfull iſſue • f all their temptations, that the Lorde • ill bring ſome excellent thing to paſſe 〈◊〉 the laſt; by afflicting his, which is their mortification and ſanctification: Fo • this is the end of all his hewing, to mak • them liuing ſtones fit to his Church, an • ſorting to the chiefe corner ſtone, which 〈◊〉 our Lorde IESVS CHRIST; to whoſe • mage by this meanes we are confo • med. If the Lorde had brought all th • worlde vnto captiuitie vnder DAVID yet, if hypocriſie had reſted in his hear • it had bene all accurſed to him: but no • that the Lorde hath renewed a right ſp • rite in him, both heauen and earth a •• ſanctified to his vſe: But aboue all, he hath gotten the libertie of conſcienc • and ſingeth with a joyfull note: Th •• haſt taken away the puniſhment of my ſinn • This is al in al, that his ſoule is refreſhe • with the feeling of remiſſion; and ſ • ſoone as the Lorde ſaw him willin • to judge himſelfe, he ſteppeth from th • tribunal ſeat, to the bar; & of his judge becommeth his Advocat, to pleade fo • him; taking away the puniſhment of hi • ſinne, which being ſo; who is he, wh • wilbe affrayd to deale ſeuerlie with hi • ſelfe, to call his conſcience to a recko • ing, that he might repent him ſeriouſ •• e of his ſinne? Who ſhall blaſpheme his way any more? calling it the waye • f deſperation, ſince we ſee the contrararie in the example of DAVID; who •• ſo telleth vs elſe where, That with God is • ercie, that he might be feared: Whereto, • aint IOHN alſo agreeth, denying that •• ee haue anie ſuch cauſe to dread diſ • aire: For if wee acknowledge our ſinnes ſayth he) he will not take vs at the van • ge, and condemne vs out of our owne • outhes, but hee is faithfull and iuſt, to •• rgiue vs our ſinnes, and cleanſe vs from •• l vnrighteouſneſſe: Yea, many times • od chideth and comforteth both at • ne inſtant: as we may ſee in the exam • le of the woman of Syropheniſſe; who, if hee had bene terrified, with the ſharpe •• buke of CHRIST, ſhe had loſt her •• bour, and the commendation of her • ith.

At the end of this verſe, & the former, •• e ſetteth this word Selah; which is a note of attention, ſtaying the meditatio • longer vpon theſe two ſentences, the • vpon the reſt; declaring therby his judgment, that both theſe his contrarie conditions, are worthie of obſerving, becauſe they afflicted his heart exceedinglie. Whereout we learne, that we ough • not to paſſe by Gods proceedings, with a conſcience blinde-fold; nor careleſlie to paſſe-ouer, the ſtrange things that w • reade, in the ſecret book of our conſcience: but when-ſo-euer wee hitte vpon ſuch notable experiences, to turne in a leafe there; to marke it with a Selah, and to peruſe it ouer againe and againe, that we might get ſome holie experiences in matters of conſcience; for this is th • manner of Gods ſeruants, to bee cunning in the eſtate of their owne conſcience; that they may knowe what kinde of Phiſick will beſte agree with them: For default whereof, wee ſee manie mens conſciences by their owne confeſſion, to haue ſurfeted often of the ſame thinges; and to haue eſcaped the frute of many heauenly motions, which • f they had bene receiued, might haue • urniſhed them with much riches of • odlie meditations. And indeed, this is • he cauſe why the Pſalter is more diuine • or all the reſt of the Bible; becauſe, • hen the Lorde had ſpoken once, DA • ID heard him twiſe; and all the way • s he marched, he ſet downe the geſtes • nd circumſtances of euerie dayes jour • ey in a Commentarie; ſo that his ex • erience, committed to the godlie me • orie, made him to excell in the ſight, • oth of Angels and men.

6 Therefore ſhall euerie one that is godlie, • ake his praier vnto thee, in a time when •• ou maieſt be founde; ſurelie in the floud of • ea: waters, they ſhall not come neare thee.

This farre reacheth the firſt part of •• e Pſalme, propounding that generall • octrine; that ſincere confeſſion to God neceſſary for the quieting of the con • ience; without which, it is impoſſible 〈◊〉 attayne the peace of God, and the •• ling of forgiueneſſe in the hearte, as DAVID hath made it plaine by his ow •• experience, on both the ſides. Now followeth the ſeconde parte of the Pſalm • which is the application of the ſaid doctrine, conteining in it a declaration o • the deuties, which men are to be ſtyrred vp vnto thereby; wherof, the one is earneſt and faithfull prayer; and the other is quiet and peaceable obedience to th • calling of God; and the ſaid application beginneth thus; Therefore ſhall euery o •• that is godlie, &c.

Here the Prophet DAVID inferret • a conſequent, vpon the mercie which God ſhewed him, when he had ſhaken of all hypocriſie, and had gone directly to the matter; that eyther men ſhould be prouoked to godlineſſe, by the conſideration thereof, for there is no other end why the infirmities of the Patriarcke • and Prophets are ſet downe in Scripture; But for our comfort and inſtruction, (as Saint PAVLL ſayeth) It is ſure, that profane men, as they peruert the vſe o • all things, ſo do they abuſe all thoſe examples, as if it were ſome excuſe to adulterers & drunkards; to mention the • alles of DAVID and LOT; whereas in • hem the Lord hath declared the weak • es of the beſt, when God with-draweth • is ſpirite, and that no ſuch ſinne is vn • ardonable; if men will returne as they • id; as it muſt be a great incouragement • o preſent our ſelues before God, when we ſee how wel others haue ſpe • de be • ore vs: There is none example in al the Scriptures, of any that euer ſped euill, • y confeſſing his ſinne to the Lorde, what-ſo-euer the ſinne were: For there • s not any ſinne, but ſome of Gods chil • ren haue fallen into it; ſo it hath bene • he caſe before▪ and wee may be encou • aged by their example, to wade out as • hey did: Yea, we ſhall finde more caſe • y their experience: for euen as they • hich firſt ſayled in the Seas, gaue pro •• er names to dangerous rockes, and pe •• lous places, where they hardlie eſca • ed with their liues; to the end, that the • oſteritie by ſuch marks, might ſhunne ſhip-wrack, and paſſe ſafelie away; calling ſuch places diuerſly, as the Sage-bed, the Lavender-bed, with other like names beſt knowne to Saylers; and as Carters vſe to ſet vp ſome buſh or other like mark in that place, wher their waine ſtack faſt, for a warning to them that come after: ſo haue the godlie Fathers furthered vs, by their experience, and taught vs to eſchew many encombrances, which they (becauſe they break the Ice firſt themſelues) could not ſee: and this obſeruation in the ſtorie of IOB, commendeth his faith exceedinglie, for he ſeemed to haue dwelt far from Gods people; and to haue bene deſtitute in ſo great affliction of all theſe incouragementes; ſo that if life and ſoule had not bin kept together, by reſtoratiues of the holie Ghoſtes owne compounding, he might haue deſpaired a thouſand times. It may bee, hee had read the bookes of MOYSES; but yet that was nothing, in compariſon of the comfortes, which wee may haue: Therefore, let vs lay vp this leſſon in our hearts, that although God ſhould carry vs away into Tartaria, • o that in ſickneſſe of our conſcience: wee could haue neyther Preacher nor friendes preſent with vs, to miniſter ſpirituall comfort: It ſhould ſuffice vs, that we haue the aduiſe and example of the Prophets & Apoſtles; though parents, wiues, children, bee a thouſande miles from vs, and all other acquaintance: for what a glorious viſitation of the ſick is that, when wee haue Patriarches, Prophets, Apoſtles, Martyrs, Confeſſors; yea, and CHRIST himſelfe, ſtanding rounde about the bed; comforting and chearing vs vp: If wee ſay wee be ſick at the hearte, becauſe wee haue liued ryotouſlie and venterouſlie; hee that was the prodigall childe, taketh the taill by the ende, and ſheweth how he himſelfe once labored of the ſame deſeaſe, but now is cleane ridde of all the dregges of that ſickneſſe. If the patient replie and ſay that his ſikneſſe is a reciduation (as the Phiſitions calleth it) & that he hath fallen into it againe, ſince his profeſſion of religion: The Prophet DAVID aunſwereth him fullie to that matter, declaring, that his ſicknes anſwereth in that circumſtance, to a ſoare maladie of his owne: For I alſo (ſayeth DAVID,) was a principall profeſſour, before I committed theſe two moſt horrible crymes, as all the worlde knoweth: But my diſeaſe (ſaieth the patient) is olde, and of long continuance (yea and I ſaieth DAVID) played the hypocrite a year. If he haue beene a perſecutor of the Church, PAVL comforteth him; If hee haue denied CHRIST, though it were with perjurie; PETER ſteppeth forth & ſheweth his own example; finally, they all direct him to the Phiſition which ſtandeth by, feeling his pulſe, (for they were all cured by one doctour) adviſing him to giue over himſelfe to be ordered by him, and the ſame is IESVS CHRIST. Now if in the ſicknes of the ſoule there be ſo manie viſitors of ſuch ſundrie experience, all reaſon doth exact by their example, that therefore euerie faythful man do pray vnto God in his aduerſitie to be made partaker of the like remedy.

Now it followeth that wee ſee whi • herto DAVID doth exhort men in this • pplication, and that is firſt to the deutie of prayer, ſaying, Therefore ſhall euery faithfull man praye vnto thee: eſpecially he aymeth at that parte of prayer which is ſpoken of in his own example; to wit, confeſſion: In place wherof he puts this generall word, which comprehendeth all kinde of ſupplications, wherein wee • ske, confeſſe, thanke, or praiſe God for any thing, teaching vs by this aduiſe, the certaine comfort which is to bee found in true prayer, that it is the towre of the faithful, wherein they continue themſelues when the enimie aſſaulteth them; even as God appoynted them in the 50. Pſal. Telling vs that when we are in trouble wee ſhall call vppon him, and hee will deliuer vs, and SALOMON in the dedication of the Temple, deſireth God that the ſame effect be giuen to prayer, which is here ſpoken of, That the flouds of waters may not come neare; that is, when men are in peril & terror, if they confes their ſins and make their ſupplications to God he would deliuer them, as indeed ther is no other ſo direct means, whereby to haue acceſſe to God as prayer, neither doth God make anſwere out of the heauen to any thing that we prefer to him ſo manifeſtly as to praier; for he delighteth in the ſoule of that ſacrifice more thē in al other. And therefore the Angels are ſaid to be employed in carying vp the praiers of ſaincts, as if God had preferred thē more in aſſigning them that office then in any other thing, & the excellency hereof is commended in this alſo, that wheras diuers other vertues may be outwardlye performed by thoſe that ar ſtrangers to Gods couenant, though without ſincerity there was neuer any vouchſafed to conceaue three words of a faithful praier, but if he be the vndoubted childe of God. Let vs then giue heed to this counſaile, and wreſtle with our ſelues from morning to night, to performe this dutie, which done ſincerely in anie meaſure at all, ſhall do vs more good in our miſeries then all other remedies beſide. It is common to be ſene, when the hand of God is vpon men, That the waters beginne to come vppon them, they ſeeke after helpe, and ſuccour twenty wayes, but they are al worldly, and not able to giue them any comfort. As for prayer, becauſe they haue not vſed themſelues thereto, neither their memorie nor their skill doth ſerue them, but for want of faith and calling vpon Gods name, the floudes of greate vvaters burſteth in vpon them, and they periſh miſerablie. Yea, & theſe examples are verie common amongſt vs in time of greate calamitie when men going out of the world, cannot be brought to any comfortable performance of this duty, but are feareful • y depriued of their ſoules, before they haue giuen anie comfortable markes of their fayth. There are manie which can conceiue the words of praier eloquently, but the comfort is his onelie which can pray faithfully; and therefore our harts muſt be exerciſed therein, & then our tongs ſhall be taught to pray more ſweetely vnto God, then if we had ſtudied our wits to ſet euery word in order: for euen as euery floriſher or fenſer proueth not a tall man when hee commeth to fight in good earneſt; no more are thoſe prayers found effectuall, neyther can ſuch men ſpeake a word to the purpoſe when affliction hath laied hold on them indeed. When as a true chriſtian neuer ſheweth his manhoode, nor his cunning in this weapon of prayer, more then when hee is to fight for life and death, and the greater the daunger is, with ſo much the ſtouter courage is he indued. And that alſo is worthy the marking in this place, that in a calamitie which ſeemeth vncurable when the handes of worldly men do faynt, & politickes ar at their wittes end, then there is ſuccour in prayer, and there is comfort in calling vppon the name of God, for though (ſayeth hee) that prayer ſhall turne away the flouds of greate waters, • hat although our troubles were as the ſea, vvhoſe violent courſe cannot bee •• rned, and whoſe mercileſſe waters cannot be ſtopped, yet prayer maketh them • o flye back-warde, as it were againſt nature; ſo that the raiging and vntamed flouds of greate waters dare not come • eare. And how much doth this extoll • he excellent eſtate of Gods children, who ar furniſhed with remedies againſt • emedileſſe thinges, and with cures for • ncurable woundes; euen as it is the • ature of faith, not to boaſt it ſelfe in • hinges that are ſeene (as the Apoſtle • aith) where there is no neede, but to be • ccupied about things inviſible and im • oſſible to the fleſhe. Saying,

7 Thou art my ſecret place, thou preſerueſt •• e from trouble, thou compaſſeſt me about • ith ioyfull deliuerance. Selah.

In this next verſe, the Prophet ſeteth downe a ſhorte forme of prayer to • e vſed of the faithful, wherein the propoſition is a petition to be preſerued i • miſery, on theſe wordes, keepe mee from diſtreſſe, or in the ſtrayt of my troubles; which is inforced firſt by an argument taken from their faith, which expecteth the inviſible grace and defence of God when all the world denieth ſuccor, th •• art my ſecrete place. Secondly, by the effect of the ſaid deliuerance, that the children of God ſhall be ſtirred vp to the ſecond duty of prayer which is to praiſe and glorifie Gods name. Thou ſhalt compaſſe me about with ſonges of thankes-giuing In the firſt where the faithfull are taught to call God, their ſecret place, is meant that they acknowledge the eſpecial car • of God ouer ſuch as call rightlie vppo • his name, that he is their refuge, & dot • ſecretly, & with grace (which the worl • is not vouchſafed with the ſight of) protect and ſuſtaine his, ſo as they remain • ſafe, when the world looketh that the • ſhalbe ouer-whelmed with diſpaire an • calamities. And this adminiſtration o • God, doeth aſtoniſhe the worlde wo • derfullie, when they ſee a poore ſillie • odie, who hath no abettor or mayn • eyner, nor any man of countenance • o back him; but that he is like a lowe • edge, which euery man may ſtep ouer, • ot to bee diſmayde with all this, but • o lay him downe (as DAVID ſayeth) and ſleepe in much ſecuritie, when his • nemies keepe ſtout watche and pitch • th their tentes againſt him; IOBS wife • sketh ſuch a queſtion of her husband; • nd that with muche indignation; Doeſt thou ſtill perſiſt in thine integritie? Thinking it abſurd, that he ſhould bee • onſtant in avouching the righteouſnes • f God; when there appeared no token, • ut of his wrath and furie: Aſſuredly, all • he confidence of men, which they • aue in worldlie munitions, and all o • her meanes of ſafetie; are like the houſe • f a ſpyder, in compariſon of this: And • herefore, we ſee oftentimes, their Sun • oeth downe at noone; but when God •• deth his children, vnder the lappe of • s garment; neyther men nor diuells 〈2 pages missing〉 enemies ſhall not terrifie vs; but ou • eyes being opened by prayer, ſhall be hold the mountaines over-ſpread wit • Angels; and wee ſhall ſee, that whic • they cannot diſcerne: namely, that ther • are more with vs, than vvith them (as th •• Scripture ſayeth.)

The next reaſon to mooue God t • ſaue his Children in their ſtraight; i • that he may compaſſe them about wit • ſonges of thanks-giuing; that is, by de •• uering them, he might miniſter occa •• on of his owne prayſes, as it is in the 〈◊〉 Pſal. Open my lippes, and my mouthe ſha •• ſhew foorth thy praiſe. This as I ſaide, is th • ſecond part of prayer, where-unto th • people were moued, vnder the ceremoniall law, by ſtreight paying of vowe •• leaſt the feare of God, ſhould be dim • niſhed in them by proſperitie & hear • caſe; whereby appeareth, that this du • ty of thanks-giuing, carefully perfo • med, is a ſinguler exerciſe of faith; whe • men ſtanding vpon the ſhoare, and beholding the dangerous & tumultuou • Seas, which they haue paſſ • d, are ſtirred 〈◊〉 to ſacrifice prayſe and glorie to him 〈◊〉 the ſame. And thi • ſeruice the Lorde • oth greately accept, and taketh much 〈◊〉 light in it; yea, it is a further worke of •• ith, then petition, which is the former •• rte of prayer: for thoſe which are but •• lightned againſt death, may ſerue in a ••• t to make ſome petitions to God; but •• ey neuer be-think them at all, of the •• tie of thanks-giuing, when they haue •• c •• ued benefites of him: And for this •• u • e nine of the leapers which Chriſt • e • ſ • d are defamed to all poſteritie by •• e holy Ghoſt in the Goſpel: For there as nothing more odious nor this ſin; •• d therefore God hath not ſo much •• t it to the cenſure of the Church, but •• th reſerued it to his owne judgment. • et vs then labour to purge our ſelues 〈◊〉 • uch a wickedneſſe, ſpending much 〈◊〉 our time, in the ſonges of thanks-gi •• ng, ſince God hath compaſſed vs a •• ut with them, and hath giuen vs ſo •• nie occ • ſiones to prayſe his name. The book of the Pſalmes, though it conſiſt much of the firſt part of prayer, an • be full of petitions: yet in the Hebrew title, is called A Booke of prayſes, name • by the Church, as it were of the mo •• honorable part of prayer: and indeede ſuch hath bene the thankfulneſſe o • Gods children, that their loue canno • keepe within the bankes, but burſt fort • into the prayſe of God, in the midde •• of ſome other treatiſe, as wee may obſerue in Saint PAVLL, in the firſt to th • Romans verſe 25. To be briefe, the exce • lencie of thanks-giuing, ſheweth it ſel •• here in that, whereas men make petit • ons, it is of loue and care of themſelues▪ For the ſupplie eyther of ſpirituall o • bodily wantes, but where men offe • thankes, it is of a kinde heart, of a louing and honorable affection, conceiued towards God, when they ſtriue with the • ſelues, and are in a ſorte grieued, th •• they haue nothing worthie in them t • render for all his louing kindneſſe: an • that their loue cannot extend to him, a • we reade in the 16. Pſalme.

8 I will inſtruct thee, and teach thee in the •• y that thou ſhalt goe, and I will guide thee • ith mine eye.

9 Be ye not like a Horſe or like a Mule, which • nderſtand not; whoſe mouthes thou doeſt • nde with bitte and bridle, leaſt they come • eere thee.

10 Manie ſorrowes ſhall come to the •• cked, but he that truſteth in the Lord, mer ••• ſhall compaſſe him.

Hytherto reacheth the firſt parte of • he application, as touching the duetie •• t Prayer: The ſecond parte followeth, • erſwading to obedience: For the bet • er performance whereof, the Prophet DAVID, turning himſelfe to the faithful, promiſeth to be their guide therein: • nd this his guidance (he ſaith) ſhal con •• ſt, firſt, in inſtructing them, & adviſing • hem in the way wherin they ſhuld walk 〈◊〉 then in guiding them with his eye. By • he firſt, hee meaneth that he will teach • hem out of the worde of God, the true • uties of obedience, according to his Propheticall function, and the performing of this dutie • e ſignifieth, by varying the ſame thinges with diuerſe Phraſes, that hee will bee painefull and plaine in teaching them, giuing ſuch manifeſt directions, as if the waye were chalked before them. Thus hee vſeth an argument to perſwade to obedience, which indeede, in foldeth in it manye argumentes: That King DAVID, that Prophet of the Lorde, a man of ſingular experience in ſpirituall affaires would be their skoole-maiſter, & that in moſt playn & paineful maner, whereout we learne this doctrine: That when the Lord ſendeth fit inſtruments into the Church, which haue both skill and will, to feede it with handes of diſcretion, it ought to be an argument o • obedience, to all that haue a ſparkle of Gods grace. To this purpoſe, the Apoſtle Sant PAVLL putteth the Galathians in minde, that he had vſed ſuch diligence, and playnenes, in preaching the paſſiō of the • ord, & had done it ſo liuely, as if indeed they had ſeene CHRIST IESVS crucified before their eyes, & becauſe the labour of the Prophetes, performed in this plaine manner, wrought nothing among the Iews: The Prophet ESAI • , cap. 18. denounceth Gods judgments againſt them; & after, he ſheweth by two familiar compariſons, how they had bene inſtructed as Children, that learne the A. B. C. which name the letters after their skoole maiſter; and as they which haue their handes ledde, when they learne to write; which hee meaneth by theſe phraſes; that precep • • ath bene vpon precept, and lyne vpon line. And herein they to whoſe charge it • ppertayneth, are taught not to bee ſtamering or ſquemiſh, but like louing nurſes, to take all in good woorth, though they haue manie a foule hande with the rude people, euen as Saint PAVLL ſetteth himſelfe foorth for • n example, when hee ſayeth, that hee travelled againe with the GALATHIANS although one trauell is as much as a woman is able to beare for her own childe. I would we had learned well this leſſon, that ſuch as teach others, were not caried away with the ſpirit of nicenes, and vaine-glorie: ſo a greate parte of Miniſters, whether of a baſe opinion that they haue conceaued of Catechiſing; as too low a thing for their excellentnes or whether of anie irkſomneſſe to travell with the rude & forgetfull people; or for what other cauſe I knowe not; whileſt they preach themſelues and let their owne geſtes take winde, leaue the people vninſtructed in the neceſſarie pointes of ſaluation, not leading them as they ought, in the waye wherein the • ſhould walke. On the other ſide, the people in many places, though they haue this argument to moue them to obedience; that is, a paynefull and godly paſtor, yet they are mooued hereby nothing at all, but had rather haue ſuch an one as ſhould Propheſie no more vnto them in the name of the Lord, yea it is to be thought: that the number of good teachers had bin greater if ſuch as loue • not inſtruction had not given the NA •• RITES wine to drinke, they which • haue none to inſtruct them, hope to be excuſed by ignorance, though vainelie, but to them which haue a teacher, and • efuſeth admonitions, there remayneth neyther hope, nor excuſe, for euen the prayer of them which will not heare; ſhall be abhominable (ſayth SALOMON.)

The next poynt is, that hee will guyde them with his eyes, which is more nor the former: for hee promiſeth not onely with general exhortation to do what good hee can, but alſo to attend vppon them with his eyes, & at every turne to helpe their wandering, and to goe in & out before them himſelfe, which how well he performed in his ordinarie, calling of a king, and in extraordinary as he was a Prophet, the Scriptures giue ample teſtimonie. This place teacheth vs, that the continual preſence of the teacher (neceſſitie onely excepted) is a forcible meanes to bring men into obedience as may appeare both by the Scriptures, and by reaſon: for we know, that a friend of approued godlines and wiſdome, whome we vſe familiarly, and into whoſe boſome wee may emptie our ſecreetes, ſhall preuaile more with vs then any ſtranger whatſoeuer. And therfore S. PAVL forbiddeth the miniſter to beare himſelfe coylie and ſtately amongſt the people, but to be gentle and eaſie to be ſpoken to, to the end that acquaintance may winne loue, and loue may gaine obedience, and for this cauſe the people are compared to ſheepe; which knowe their owne ſhepheardes whiſtle, from all others by dayly vſe. It is certaine ynough, that wher the teacher neuer attendeth on his office; but in the pulpet; there the people ar ſheepe which feede in lowe places, at their own wills doe rot for want of a better ſhepheard. S. PAVL in his farwell ſermon to the Epheſians, layeth this example of his before the Miniſters, that hee had taught to the people houſe by houſe, and the ſame Apoſtle ſheweth that the Leuites were maintained of the ALTAR vpon this cō dition, that they were reſident at the ſame. Thoſe therefore that are the Miniſters of IESVS CHRIST, their loue to him will moue them, the word of God will commaund them, the example of DAVID & all good ouerſeers wil meete them, compaſſion of the people, and dreade to murther the ſoules which CHRIST hath purchaſed with his owne bloud, will provoke, inioyne and conſtraine them, With diligence to feede that •• e • ke vvhich dependeth vppon them. The temptations which draw a man from this duety are groſſe, and ſuch as euen the ſhame of the world might ſhift off: how much more ſhould Gods ſpirite prevaile againſt them; for the gaynes which is gotten by ſpirituall promotions ioyned with ſpirituall diſtructions; is more ſhamefull and infamous, then the gaines of the vſurer or of the promouter; yea it is the moſt odious & barbarous ſhifte that the diuel can deuiſe.

BALAAMS bribe is called the wages o • iniquitie; but this filthy lucre (I ſpeak a reprochfull thing) is the Hang-mans wages, for the loſſe of the precious liues and ſoules of men is their booty: But of this matter, the complaintes amongſt men are ſo manifold, and the ſupplications to God for reformation are ſo infinite, that it ſeemeth fitter to expect what God will do, then to preach any longer to the bellie that hath no eares.

This much hath beene ſpoken of the promiſe which DAVID maketh, to inſtruct and guyde the people; vſed by him as an argument to moue them to docility and obedience. Now for aſmuch as the moſt parte when they are to bee ordered by good Diſcipline, doe fare like wilde creatures: he dehorteth thē from the ſame, ſhewing what will bee the effect of diſobedience, that it will bring a double paine vpon them, & make them to haue a rougher and greater bitte in their mouthes; that is, they ſhall be conſtrayned to yeelde to their griefe and payne, if they will not ſhew themſelues •• actable by faire meanes. But before he •• eth this argument, he maketh the ſinne 〈◊〉 vntractablenes odious, by comparing 〈◊〉 with the brutiſhnes of horſes & mules, • hich are not well broken, who manie •• mes ſeeke to miſchiefe their keepers; 〈◊〉 a wilde horſe, if he cannot by kicking •• d rearing caſt his ryder, watcheth the •• me til the rayne be ſlacked, & getting • he bit betuixt his teeth, ſetteth his tayle 〈◊〉 ende, and runneth his ryder againſt • he trees and walles, & through hedges, • o ſpoyle him if it bee poſſible: & when •• e is downe giueth him a fare-well with •• s heeles. As for the Mule ſhe is well y • ough knowne to be a froward and vn •• ly beaſt; ſo that if her keeper watch hir • ot the better, ſhe wil take him vp in her •• eth; & lay him before her in the man • er. The Prophet therefore poynteth •• rth this ſinne of frowardneſſe, vnder •• e Images of an Horſe & Mule, to note • nto vs, that there is nothing ſo bruitiſh • s to reject, the doctrine and gouernement which God hath appoynted fo • our ſouls: wherof although ther be many Iudges, yet none can tel ſo wel, what a trouble-ſome peece of work this is, a • the faithfull miniſters of the Goſpell, which are driuen to mannage ſuch reſ •• and vntamed jades, as ar many amongſ • the multitude, for what with yerking ou • the heeles, riſing vpō the hinder legs, g • ing ſide-long; & other froward touche • of vnbroken coltes; the poore Miniſter if he be on their backes, can hardly keep the ſaddle; and if hee leade them in hi • hande, on frowarde jade or other in th • Pariſh, taketh him vp by the coller, an • throweth him out of the way; ſo that 〈◊〉 a man be neuer ſo honeſt, and haue manie good friendes; yet if he will doe h •• dutie, hee ſhall hardlie be able to ſtand • without ſuſpention or depriuation, o • ſome ſuch like foyl; which would neue • come to paſſe, if it were not for the H •• ſes and Mules in his Pariſhe: and this 〈◊〉 the cauſe, why many giue ouer the • good beginnings in their miniſtrie, becauſe their people are ſo tickle heeled: 〈◊〉 , & thus it commeth about, that the Lande is full of ſhiuen jades, which can • euer be broken of their vnhappie pro • erties, becauſe they were marred in the • andling at the firſt. Let vs then learne • ot to miſlike or condemne the diligence of good Paſtors; notwithſtan • ing the example of ten thouſande • hich are negligent: For the Scripture ſayeth, that they are not buſie-bodies in ſo •• ing, but we are Horſes & Mules in diſ • beying; as indeed it is evident ynough, • ow ſauagely & furiouſly many behaue thēſelues, in rejecting the nurture of the Goſpell; which other-wiſe, before the Deuill was interrupted in them, had the commendation of ciuill men, of court •• e, and courteous Gentle-men: The precepts of ciuilitie, & the rules (as they call them) of vrbanitie, do teach a man • o avoyde what-ſo euer is vndecent & vnſightlie in geſture or phraſe, in looke • r gate; ſo that there are ſome to bee found, ſo exactly framed to theſe things, as if they had bene caſte in the verie mould of ciuill behauiour. But alas, what profite is there in ſuch matters, when men for lack of chriſtian education, notwithſtanding their ciuilitie doe diſgrace and diſcredite them-ſelues ſo much, that when the Goſpel is applyed, ſuch forgetfulnes of all good manners l • yeth hold on them, that they fome at the mouth, and take on like wild Horſes, that a man would wonder, what were become of all their courteous demeanure, when they ſhew their teeth for anger: & I am perſwaded, that manie of them, who ſtand vpon their owne credites, if they could ſee their faces in a glaſſe, would hide their heades long after: yea, there is no more ſenſe nor witte, in ſuch malecontentes, then in them which kick the heele againſt a prick, as CHRIST told Saint PAVLL. This ſpeaketh DAVID, to make diſobedience an hateful thing vnto vs, becauſe it transformeth men vnto bruite beaſts. He addeth (I ſay) this argument, whoſe mouthes with bit & bridle thou muſt conſtraine, leaſt they come near thee; ſhewing, that as Horſes get nothing by their madnes; but the ſo • er bit and bridle; no more doe ſtubborne perſons get any thing by oppugning the Goſpell, For they wraſtle with God, (as SAMVEL ſayeth) And indeede, when wicked men take on againſt Gods worde, they make themſelues ridiculous, and wretched ridiculous; becauſe they barke at the Moone, and he which ſitteth in the heauens, laugheth them to ſcorne: Wretched, becauſe they cruſh themſelues, by running againſt this rocke, and are deſperately bruiſed with this ſtone of offence; euen as wee ſee many of them which are enemies to Gods worde, with this bruiſe to ſpitte blood all their life after; that is, to giue evident tokens of a tormented conſcience: For there is nothing gotten by ſtruggling vnder Gods hands; & therefore his owne children, when they become impatiēt of his inciſion, are bound to a ſourme. For it is certaine, that Gods worde cannot giue place to men, & the true miniſter of the Goſpell, will not be repu • ſed from his dutcy by Princes, to the hurte of a good conſcience; but the ſpirituall authoritie, in this miniſtration ſhalbe ſuch, that it ſhal ſuffice. To binde euen Kings with chaines, and noble with ſetters of Iron, (as ſome interpreth the place of the Pſalme) Wherefore, let vs judge righteous judgement, thinking nothing to be more • onorable nor to be maiſtered by the worde; and nothing to bee more prejudiciall, then to ſhewe our ſelues wayward and from pole, in croſſing and reſiſting of the ſame.

And thus the compariſon is finiſhed in this verſe; now the application of the ſame followeth in the next verſe, in theſe wordes, Manie ſorrowes ſhall come to the wicked &c So that euerie thing being put in his place, it is to bee diſpoſed in this manner: as Horſes and Mules for their wildneſſe, do bring bittes and brydles vpon themſelues; ſo froward men, by their diſobedience, going on in their ſ • nnes, doe heape ſorrow on their owne heades: which is alſo declared by the contrarie, in the other member of the verſe. But he that truſteth in the Lord, mer ••• ſhall compaſſe him about. And in this application, wee muſt haue an eye to the propoſition of the Pſalme, which 〈◊〉 diſcourſed of the ſinne of hypocri • i • , and how hardlie men are brought 〈◊〉 •• e the true remedies, that belong to the curing of an euil affected cōſcience; •••• rat doth he aime in this place alſo, •••• ming, that men ſhall get nothing by •••• ng like wette Ecles out of Gods •• ndes, but ſhall double their owne ••• uble, by ſhifting and cloaking ma •• • ers, when they haue to doe with God: For there is no miſchiefe like to this, when men finding themſelues diſcontented with the ſtraightneſſe of the gate of grace, caſt about to finde other eaſier waies, imagining that a man may doe well ynough, though he lay no ſuch impoſition vppo • himſelfe, as the ſtrict doctrine of repentance doth require: For although the vanitie of mans deuiſes be euident in manie things, yet it appeareth in nothing ſo hurtefull, as when men think they can finde another way of ſaluation, then that which is ſanctified by Gods worde; yea, this is wicked follie, which hath caſt men in diuerſe calamities, which thinke that they haue a reache beyond the Moone, both to ſuck ſtill of the breaſtes of voluptuouſneſſe, and yet to nouriſh the hope of ſaluation in them ſelues: while men ſtraine their wittes, to bring things to theſe tearmes, they bring the whole matter out of the ſockat, and diſturbe their owne conſciences, with much diſquietnes; and a great deale more heart-byting, than they which neuer looke after ſaluation at all, by reaſon that they ſtriue to bring two ends together, that will neuer meete. And to this purpoſe, they reject what-ſo-euer is ſharper then aggreeth with their humour as ouer preciſe, and when they are taken in the • ette with ſtruggling to get out, they intangle themſelues more and more, by perſiſting in ſtubbornes, they bring manie troubles vppon themſelues, vntill at the laſt they dye for verie anger, like Weeſels that are taken in a trap. Hereof King SAVLL is an enſample, who was readie to haue vſed manie ſhiftes by Witch-craft and other odde meanes, when he was vexed with an evil conſcience: But all his ſhiftes tended to no other end (as things fell out,) but multiplyed his calamities and griefes, though • he propounded cōfort to himſelf. And ſo it is with all wicked men, to whome •• t any aduerſitie happen, their conſcience can make no conſtruction, that it is Gods louing viſitation, but his very curſe vpon them, & he croſſeth them in all their actions, feeding them with anguiſh and confuſion, as it were with bread, which play the hypocrites before him, and diſtruſt his gentleneſſe i • they ſhould ſubmit themſelues to him without any condition: yea, the Lords eggerneſſe againſt ſuch men, is marueilouſlie deſcribed in the Scriptures, Th •• hee will make his dartes drunke with bl •• d, that he will ſpend all his arrowes vpon them, that he will be ſo hote in the perſute of them, that he will not ſo much as bayte in the 〈◊〉 , but drink of the water of the brooke, as wee may ſee in his horrible judgements vppon Aegypt: Who hampered PHA ••• and his people? neuer leauing them to long as hee could finde them warme • For aſſuredly, as it is his firſt delight to do wel to his Iſrael; ſo the very next is, to glorifie himſelfe in his juſtice, by multiplying the ſorrowes of the wicked, whereas on the contrarie part it followeth. Thoſe that truſt in the Lord, mercie ſ •• l compaſſe them about, &c. That is, they giue themſelues into Gods handes, by •• nfayned confeſſion, keeping nothing •• ek, but ſtanding contented to abide • i • awarde whatſoeuer, becauſe of the •• dly truſt they repoſe in him, their ex • ecration ſhal faile them no whit: For • he Lord ſhal ſo gird them round about •• th his mercies, and the ſence of his fa ••• r, that no terrour ſhall aſſayle them, • ut for the multiplying of their comfort in the ende. And all the difficulties ſhall be ſo cleane remoued, that they • hall finde the yoke ſweete and eaſie for • hem, which galleth the neck of the im •• tient diſſemblers: for when God is •••• d he ſetteth ſtore of his credite, & •• th more for them that beleeue him: 〈◊〉 euer they expected, ſo that they •• me to be in a dreame rather then to • e poſſeſſed indeed with ſuch bleſſings, •• e greatnes and aboundance of them ••• o incredible as in the Pſal. 26.4.

11 Bee glad ye righteous, and reioyce in •• e Lord: and bee ioyfull all ye that bee vpright in heart.

The laſt verſe contayneth the efe •• of the free grace and mercie of Go • wh • ̄ it is felt in the h • rt, that it is a ſwee • peace and vnſpeakeable joy of con ••• ence, to the fruitione wherof he exhorteth juſt and ſincere men, where by w •• are taught, that the ende of Godlie l • bours, and of the trauells of a penite •• ſoule, is as comfortable as the ende o • SARAHS trauel, when ſhe was delivere • of ISA • the ſonne of promiſe (the child of olde age) & the hope of all the who •• world. For ſo it ſhall come to paſſe wit • them that faynt not that they ſhall no • be able to contayne the ſpirituall joy •• and comfortes which ſhall rayne vppo • them in a ſweete ſhowre from heau •• howbeit their joy is here limited, th •• they ſhould reioyce in the Lorde, whic • muſt not bee counted any imparing o • joyes in Gods children, but an holy c •• rection, for want whereof they mig •• poſſibly ſtretche forth their hand wi •• the wicked, and reape vnto themſelues 〈…〉 Image of joye in ſteade of true by •• e • te: for that is the property of vn •• ly men, to r • moue the diſcomforts 〈◊〉 their heart, by worldly delectations, • s S •• called for Muſicke when hee 〈◊〉 t • oubled with an • uill Spirite, and • o this purpoſe (men that be affrayed of •• paire, and loue not to be humbled • nder the mightie hand of God) doe vſe • heir wifes, their friends, their meate & • heir drinke, with al the paſtime that can • e deuiſed, to rejoyce themſelues with • ll, that they might put themſelues out • f the dompes (as they cal it) But in ſuch • aſes none of theſe evills come vppon •• e head of the righteous, but hee refu • eth all worldly ſolace, and will not bee • o • ••• ted, til he haue found the joy of conſcience, that hee may rejoyce in the Lorde for this is a ſure joy as CHRIST • ayeth, that no man can take away: which • s not ſo ſpoken, as if a man might not • aue a joyfull vſe of Gods temporall bleſſings; as of wife, of children, o • friendes and poſteritie, (& ſuch things) but rather to teach vs how to rejoyc • rightly in thoſ • things, conſidering tha • there can bee no harmony, where th • chiefeſt ſtring of the inſtrument is mi • ſing, which is a good conſcience, which referreth all thinges to God, and thinketh there can bee no ſafe vſe of the •• thinges, but vnder the ſhaddowe of hi • winges. Thoſe therefore that think tha • godlines is not fit for all thinges, for al • times and places; but to be reſerued to •• ſome ſpeciall devotions, as if it were vnſeaſonable and vndiſcreete to mentio •• it in the middle of their paſtimes an • delightes, ſeeme to bee better acquainted with the ſacrifices of the Indians the • with true godlines: for let vs aſſure o •• ſelues, when wee deſpiſe to haue o •• ſp • rtes ſ • nctified aſwell as our ſerious matte •• , wee are playfellowes with the divell, who ſupplieth the ro • ne wher • godlines is expelled, but ioyes thus ſeaſoned, haue no releaſe in the mouthes •• • nbridled & vntamed per • ons, who • ink it a dead worlde if vnchaſte daun •• s, • uffenly ſpeaches, and other ſcur •• litie be reſtrayned, at feaſtes and ma •• ges, and other merrie meetings: Yea, • any olde people will ſay, that there is •• o ſetting of old mens heads on young •• ns ſhoulders, being as it were patrons • f the vnbridled wantonnes of youth, • hen they rejoyce altogether without • he Lorde. The ſonne which hangeth • he head, and looketh like a ſheepe in • eſence of his father, bewrayeth a diſ •• yall, and ſeruile nature; and he which • noweth not how to be chereful, and to •• epe his countenance amongſt his bet •• rs: will paſſe all boundes of modeſt •• irth & honeſty amongſt his equalles; • nd ſo fareth it with them which can •• t be merrie, and wiſe in the Lorde, • hich hadde rather bee ſilent, then b • e • ounde to the Lawe of grace, which • aue no certaine courſe except their diſſolute byas be obſerued. Theſe m •• (I ſay) bewraie a ſlaviſh nature, becau •• they cannot tell how to bee mer •• e along as God is by them: I meane an • godly reſtraynt, that the land-marke o • vertue may not be remoued; & vndo •• tedly, as it is ſeene in this thing, ſo it is i •• the weighteſt buſines of the conſc •• ence, for when Gods peace is not vpo • it, all the jeſtes in the worlde canno • mooue a man to laughte • , but from th • teeth outward: except the heart be ha •• dened, (which is an horrible thinge t •• ſpeake off) for himſelfe is the ſubſtanc • of our ioye, and theſe worldly delectat •• ons are but circumſtances; in him alon • may we rejoyce though they all faile but without him they are all comfort • ble as much as ſalt is for ſore eyes. Fu •• thermore, this exhortatione to appr • hend ſpiritual joye, is directed to juſt 〈◊〉 ſincere men: that is, to thoſe that ha •• ſet vp juſtice as a marke to ſhoote at, an • haue decreed to hold in the path of ſi •• • rity, though they be far from any me • torious righteouſnes, ſo that this ſen •• nce doth not allow the juſtice of men, •• t doth as it were the Cherubin by the •• ee of life keep away with Gods ſword; •• oſe that loue vnrighteouſnes and are •• e harted, that they ſhould not ſtretch •• rth their handes to gather the bleſſed •• ite of this joye: for it is ſure ynough, •• at there are manie as S. PAVL ſayeth, •• at rejoyce in the face, which rejoyce •• t in the heart, nether ſhal they be able 〈◊〉 get downe anie comfort, ſo long as •• ey loue ſinne more then God: no, al •• ough all the partes of their life be a •• rned with ſuch moralities, and out •• rd works, as appeare not in many of • ods deare children: for the workes are •• t the adjunctes of faith, but the loue •• d ſincerity of workes, for fayth will •• vne her ſelf to nothing, which can be 〈◊〉 a Reprobate. And as hope and Faith •• e not of thinges viſible, no more is the ••• iſhment of hope & faith by workes apparent, but the Lorde loueth th •• plaine meaning ſoule, and filleth bo •• the handes thereof with comfort, fro •• whence ſpringeth the vnſpeake-ab •• riches of faith, and of hope; and the •• fore the ſcriptures maketh the heart th •• ſeate of ſincerity, and not the brayn •• becauſe the heart is the houſe of the a • fections, and the brayne the ſeate o •• Iudgement: For IVDAS knew CHRIS • his bloud to be innocent, but his hear • was cruelly affected to his maiſter. L •• vs therefore bend our ſelues to ſtriue a •• ter ſince •• ty and vprightneſſe, that w •• may he gladded with the ſpirite of adoption; and that we may rejoyce not in the fleſh, but in the Lord.