1 A Psalme of DAVID when he fledde through feare of his sonne Abschalom .

2 O Iehova , how many are mine adversaries , many they are that rise vp against me !

3 Many there are that say of my soule , there is no salvation for this man in God! Selah .

The first part of the Psalme .

O Iehova , how many ] The first part of the Psalme , is the complaint which aryseth , as it appeareth clearely , from a heart , partely oppressed by the grieuousnesse of afflictions ; partly astonished through the multitude of enemies . For hee cannot sufficiently wonder at such a multitude so suddenly seduced by his sonne Abschalom : And therefore wondring and astonished at once , he repeateth this thrise , How many are they ! The grievousnes of the affliction . Now the heauines of the affliction appeareth fullie of the degrees of the complaint : for he complaineth not only of many enemies , but of many enemies rising vp against him : And not that onely , but of many enemies , both blasphemous against God , and spiteful against himselfe ; The common church of whome they spake , as of one forsaken of God . Of this third and highest degree , this thing is to be perceived in Davids example , that God , even after such a maner vses to exercise his owne , and those that are beloved of him , that they appeare to the world to be among the number of the reprobat , and of those that are forsaken of God . And this is not done without a cause , for the defections , yea , Cau● of every one that is most good , are many , and sinne appeareth many times to be sweete vnto the Electe . Therefore , God suffers them againe to taste how bitter the fruit of sinne is : Yet notwithstanding in the mean time , hee so mitigateth this sense of the fruit of sinne , that he suffereth them not to feele at one time , and together , the whole sharpnes thereof : And he changeth so that part of that sense and bitternes , which he giveth to them to be tasted , that out of bitternes , he maketh sweetnes to come ; out of that which is , by the owne nature the fruit and punishment of sin , he maketh a way as it were , of amendment of life , yea , vnto the very heauens themselues . This way to some man may appeare backward , that any by the Helles , should passe vnto the heauens : Notwithstanding God bringeth it to passe , which brought light out of darknes . Then mark next in this complaint , and in this example of DAVID , that every one of the godly vses in their afflictiones to turne them selues at length vnto God . And that is a plaine proofe , if there were no more onely , that this punishment which is otherwise inflicted vpon sinne , changeth the own nature : For at no time , the turning vnto GOD followeth the punishment , in so far as it is the punishment of sin , whatsoever the Papists prattle of temporall punishments and satisfactions ( as they speake : ) But after what maner now at last doth DAVID convert himselfe vnto God ? For the godly man afflicted many waies vseth to turne himselfe vnto God ; for either by confession of his sinnes , or by seeking deliverance from the present affliction , or finally , by complayning and quarrelling with God , he turneth himselfe vnto him . Now DAVID in this Psalme turneth himselfe vnto God by complayning and lamenting , not indeede that he acknowledgeth not his sinne together with his deserving , to wit , that he is justlie through his owne procurement afflicted after that maner . For we reade not that DAVID thus complaineth in any other place , that hee vndeservedly suffered any thing of his God . In some other place I grant he complaineth , that he suffered many things of men and of his enemies , but in no place he maketh moane that hee suffered any thing vndeservedly at Gods hands . Moreover , it is manifest ynough by his own wordes in this place , of what thing he complayneth : For he complayneth not only of the multitude of his enemies but also of the over grieuousnesse of the affliction : David● complayne what on it is . As if any childe chastened of the father complaining that he is over rigourously handled : Albeit in the meane time that is true , that GOD never tempteth his owne aboue that they are able to susteine : For hee will not suffer you to bee tempted aboue that you bee able , but will even giue the issue with the temptation , that yee may bee able to bear it . 1. Cor. 10. 13. I grant he burdeneth the reprobat aboue , that they are able to beare : and therefore CAINE . Genes. 4. 13. complayneth : That his punishment is greater , hen that he is of strength to beare . But God tempteth not his owne so ; albeit sometimes it appeareth so vnto them , because of the infirmitie of our nature . I praye you , what meneth that , The tentation of the godly . that a man euen in the middest of his tentations ( I speak of the godlie ) while hee hes his recourse vnto God , feeleth , that in some part he is eased of his burthen ; & that he feeleth with sighes that cannot be expressed a joy invtterable ? What other thing I pray you , is meant by that matter , but that while the godly hes their refuge vnto God , their tentation is asswaged , and that after a sort they slide and escape out of the midst of tentation ( to speake so with the Apostle . ) The tentation of the wicked . ) The vngodly whiles they are punished of God , they feele not indeede that , neither is there a way made open to them vnto God : Therefore the burthen of the wrath is heavier then they are able to beare . Of which thing also , CAIN . Genes. 4. 14. complayneth , who beside that he was condemned to banishment , & casten out of the Church , hee was also casten out from the face of God . But this complaynt of DAVID is yet a little more diligently to be examined of vs , and finally , it must be taken heede to , from what mind it proceeded . The beginning of this complaint , clearely manifesteth the selfe of this familiar maner of doing with God , which is easilie perceived in DAVIDS complaint . For such a familiar fashion of dealing with God , sheweth that this complaynte came not from the Spirit of man . For the Spirite of man durst never yet compeir before God and his judgement seate : For howsoever otherwaies it appeare to be fearce , notwithstanding , it trembleth and shaketh at the sight of God . Wherefore of necessitie , this so familiar a complaint muste proceed from the Spirit of God himselfe . They call this Spirite , the Spirite of adoption , which as PAVL● speaketh , Rom. 5. 5. powring out into our harts that fatherlie loue of God . testifieing therewithal , that we ar the sons of God : & therfor it openeth our mouth that we cry Abba , father , & that in our affliction we complaine vnto God . For this is it which the Apostle speaketh . Rom. 8. 26. The Spirite it selfe maketh requeste for vs , with sighes that cannot bee expressed . From this Spirit therefore this so familiar a complaynt of afflicted DAVID commeth : For except this spirit , and some sense of the fatherly loue of God be present ; as in the meane time I grant vnto you that it may be , that some man will shout and howle in afflictiones , and roare according to the custome of Lyons & wildbeastes , as DAVID speaketh of himselfe , Psal. 32. at which time in troubles , he is not so tuitched with this feeling of the fatherly loue of God : Neverthelesse , that a man may familiarly turne himselfe vnto God , and complaine vnto him as vnto a father , of the grievousnesse of the affliction : no maner of way can it come to passe , except this Spirit be present , and that there be some sense of the fatherly loue of God . Servile 〈◊〉 so●●y 〈◊〉 A servant that onely feareth his maister because of wrath , and therewith loveth him not also ; neither yet on the other side feeleth that he is beloved of his maister , while he is beaten by his angrie maister , hee turneth not vnto him , hee quarrelleth not with him familiarlie : but as his maister handleth him inhumanelie ; so he complayneth , not so much according to the maner of men ; as hee roareth and howleth like vnto wilde beastes , without all sense of the loue of his maister . But the sonne , who is touched with a sense of his fathers loue , in the midst of the chastening , he turneth him vnto his father , and quarrelleth with him familiarly . So the afflicted childe of God , quarrelleth with God his father ; of whome he feeleth himselfe much more loued yea , euen then while he is afflicted be Gods hand then any naturall sonne whosoeuer can be beloved of his father . Hee feeleth also God the father to suffer together with him , & to be commoved by the self same afflictions of his , which otherwise hee him selfe sendeth vpon him : euen as a father is touched with a compassion in the very meane time , while he is chastising his sonne ; notwithstanding that of necessitie he is compelled to chastise his sonne ; specially , to the ende he should not grow worse by libertie and impunitie . And so to this place wee haue spoken of DAVIDS complaynt , which we ought to follow in our afflictiones : in which certainlie , we should endeuour , that ther be ever present with vs , a sense of the loue of God , in Christ Iesus . But so far as concernes the person of DAVIDS enemies ; you haue in them , not onely an example of blasphemie against God , but of extreame malice against men , who spare not so much indeede the soule , or the other life , in so far , as they indevour altogether , to cut away the hope of Gods helpe . In which thing also , yet see their wonderfull blindnesse , who thinke that the godly are altogether left by God in the meane time when they are afflicted of him , yea , and also that they themselues are stirred vp by God to destroy and vtterlie to overthrowe them : like as that blasphemous lowne Rabschake gloried against the people of God . 1. King . 18. 25. Am I nowe come vp without Iehova vnto this place to destroy it ? Iehova hes saide vnto me , Go vp against this land and destroy it . And thus much haue wee spoken of the first part of this Psalme .

4 But thou Iehoua art a buckler about me , my glorie , & he who lifteth vp mine head .

5 I crying vnto Iehova with my voice he answered me out of the mountaine of his holines , Selah .

6 I Layd me downe and slept , I awakened , because Iehoua susteined me .

7 I will not be affrayd for ten thousands of the people , which standing round about mee , haue pitched their tentes against mee .

The other part of the Psalme .

BVt thou Iehova ] The second parte of the Psalme , in which , through the sense of the presence and help of God , albeit hee was not yet in effect delivered , notwithstanding he glorieth , as if hee were euen now delivered ; For he had scarse complayned vnto God , when hee felt some presence and protection of his before hand . For surely no man wil haue his recourse vnto God in Iesus Christ , before he first in some measure feele his helpe : Come vnto mee ( saithe hee Matth. 11 28. ) all yee who are wearie and burdened , and I will make you to rest . But what are these helpes , to the ende we may come to the particular , which DAVID felt to come from God , in the time he had his refuge to him . DAVID being disarmed , fledde from his sonne Abschalom ; now he felt God as a buckler to cover and protect him whollie over . David miserie 〈◊〉 glorie . Hee was in shame , hee felt God to be vnto him Glorie . He lay prostrate ; he felt God lifting vp his head . And to speake it in a word ; hee felt God to supplie all that wanted in him . The matter is so then , surely thou shalt want nothing , which that onely one God shall not furnish , if thou haue thy refuge to him : yea , thou shalt also feele him only to be all vnto thee . Desirest thou wisedome ? he shall be wisedome vn-thee : desirest thou glorie ? He shal be glorie vnto thee : Desirest thou riches ? hee shall be riches vnto thee . Finally , he shal be vnto thee al things that thou desirest . Moreover , DAVID whiles he felt the sethings , he holdeth them not within himselfe , but the things he feeleth , he speaketh out , & professeth them first before GOD . This sense of the mercie of God , The seeling of the mercy of God . it cannot be altogether suppressed and restrayned , but it will burst foorth in an open confession . For so both God himselfe is glorified , and he who hes that sense , receiueth the greater consolation ; especially , the sense of the mercy of God , being inlarged by the confession . For how much the more we vtter foorth that sense of Gods mercy in our harts ; so much more it groweth and is enlarged . But hee who never at any time speaketh a word , either with God , or men of the mercy of God in Christ Iesus : this man by his silence declareth plainely ynough , that he is not touched as yet with that sense of the mercy of God , with which it became him to be touched . The acknowledging of the mercy gotion . I crying out ] Hee goeth forward in his glorying ; and as first hee had professed before God himselfe , that feeling of his mercy : so turning himselfe vnto men , hee commendeth the same vnto them , beginning first from the manner and fashion , whereby hee had apprehended the mercy of God . Then in following out every particular parte of the mercy . For so it commeth to passe , that both God is more glorified , and men are also more edified through that example of the mercy of God toward him : for no notable mercy of God is bestowed vppon anie for his own cause only , but also for the cause of others , that others also by his example may be turned vnto God , and may purchase mercie . Wherefore ( saith PAVLE 1. Tim. 1. 16. ) For this cause hee receiued mee to mercie , that Iesus Christe should first shew on mee all long suffering , vnto the example of them , which shall in time to come beleeue in him , vnto eternall lyfe . Therefore the Prophet beginneth from that reason , whereby he had apprehended mercy . Now it is perceived in conuersion vnto God & prayer ; to the ende , that no man should thinke that God giveth grace to that man that seeketh it not , or that hee openeth the heavens to the man that knocketh not , let be , to the contemner or refuser of the grace offered : For God will haue our faith exercised after that fashion : albeit otherwaies he giveth vs not , yea , the leaste thing that can bee , because of our prayers , as for any deserving cause . He aunswered ] To wit , out of his heavenly sanctuarie , yea , and out of the earthly also , vnto which his visible presence was then tyed . This is subjoyned , that all may know that they seeke no sooner any thing from God , according to his will , but hee wil surely therwith answere them in some measure : and so they may bee incouraged from the verie successe of the prayer , to conceiue prayers thereafter . Also , wee shall see that it cannot be otherwise , but God shall presently answere to our petition , if we consider from whence the same is : now it commeth from Gods own spirit it selfe ; and so it is not possible but God will heare his owne Spirit . Wherefore PAVLE . Rom. 8. 27. 28. after he had said that the Spirit maketh request for vs , with sighes that cannot be expressed , presently he subjoynes , that God knoweth the meaning of his owne Spirit : As if he should say , God must of necessitie heare the intercession of his owne Spirite , and answere to the desire thereof . From whence I pray you is that , that with sighes that cannot be vttered , of which the Apostle speaketh , we feele therewith , that invtterable ioy , and so wee come from God as if we were satisfied : yea euen then , when that self same thing is not as yet gotten , which hes bene sought of him : Surely , none otherwise , but from thence that God hes aunswered our petition . For so God vseth , stirring vp in our harts , a certaine vnspeakable joy , to aunswere vs when we call . And this sense is more then all those earthly thinges , more then this present life , yea & al things belonging thereto : Wherefore hee hath purchased more at Gods hands , who hath felt this joy , then he who hath gotten this present life from God , and all things necessarie to the same . But now we haue in the end of the next verse , what God answered to DAVID , when he sayeth . Iehova susteineth me ] Therefore God aunswered not so much by word as by deed , then when he vpheld David : Which thing he spake before in more words . [ Thou art my buckler about mee , my glorie , and he that lifteth vp mine head , ] He comprehendeth the same thing in one worde hereafter . The effect of Gods mercy . [ He susteined me ] saith he , whereby hee meaneth that sense of Gods protection , in the midst of persecution . I layd me downe ] Now hee commendeth the effecte which followed so gentle an answer of God , of the which he spake immediatlie before . And it is indeede , ane certaine securitie of the mind , which he leaveth to be perceiued be the effects . Now there are in it , that he laie downe , that he sleeped , and that hee awakened out of sleepe . For as when the minde of any man is troubled through any present daunger , either he goeth not to bed , or if he goe to bed , he sleepeth not quietly , neither yet wakeneth he softly , if peradventure he sleepe : So when the minde is quiet , then indeed a man goeth to bed , he sleepeth securely , hee awakeneth softly : Wherefore some deepe securitie of minde , is manifested by those effectes , yea , and that a spirituall rest . The thing therefore that maketh a minde secure in troubles , you see it to be Gods presence , and a feeling of his helpe . Therefore the Apostle hath these wordes . Rom. 8. 31. If God be on our side , who shall be against vs ? For he felt that quietnes of mind through Gods presence , which made him thereafter , to provoke whatsoever enemies of his salvation . Also that is worthie of consideration , in what meaning the Apostle in that place vnderstandes God to be present with him . After that he had fullie rehearsed all Gods benefites , having begunne at the first to the last in these wordes . Rom. 8. 29. 30. Those which he knew before he also predestinate , whom he predestinate , them alsa he called , whome hee called , those hee iustifyed , whom he iustified , those he gloryfied : then he subjoyned , vers. 13. What shall we say to those things ? To the which interrogation , he answereth , If God be on our side , who shall be against vs ? In which words , surely he hath brought in one summe , all the benefits before spoken of ; all which easilie may bee brought to this : How God is with vs . That God is with vs . Therefore Gods presence is perceived by his powerfulnes in calling , justifying , and glorifying of vs : So that if any man would know whether God be present with him or not , hee must see , whether if he be called , whether if he be justified , and by these , as by the meanes , he must ascend to the Predestination , and fore-knowledge of God , which were from everlasting . Then least any should doubt of these benefites , by which he declareth the Lord himselfe to be present with vs , he bringeth vs to that gift of his son Christ , of al gifts the chiefest , and by an argument taken from the thing that is more , to that which is les , he concludeth thus , He who spared not his onely sonne , but gaue him for vs to death , how shall he not with him giue vs all things also ? Therefore , you see that the Apostle reasoneth , from Christ given , to all the reste of the giftes : to the ende wee should learne from thence , howe oft soeuer wee would know , whither God be present with vs by his benefites , so oft wee muste haue our recourse vnto Christ , & we must see , whither if wee be participant of Christ of his death , of his resurrection , without the which , surely wee haue no presence of God with vs , no effectual power of God in vs . But to the end wee may returne hyther , from whence wee began : That is most certaine indeed , The effect of the gracious presence of God . that the presence of God , and that indeede by the selfe alone , maketh a man secure : which thing is so true , as if thou take away his presence , man hath nothing in him but feare and horror , specially when any grieuous affliction seazeth vpon him : Or if there be any sorte of quietnesse of minde , that is none other thinge , but a fleshlie securitie , which is a token of the suddaine destruction to come . PAVLL sayeth . 1. Thess. 5. 3. When they shall say peace and safetie : then shall come vppon them suddaine destruction , as the trauel vpon a woman with childe , and they shall not escape . Therefore , to the ende there may be a deepe sleepe , and a softe wakening out of sleepe , that is , that there be a true securitie of minde , every man must take heede , that hee feele God present with him , present I say , when he goeth to bed , when he awaketh in the night : for our sleepe should bee no sooner interrupted in the night , but we should haue our recourse vnto God : Albeit men commonly are chiefely distracted in the night , with the cares of this worlde , yea , with lighter and vayner tryfles . More-over , nothing hath more strength , either to settle the minde in the night time , or to call it backe againe to sleepe , and to refresh the bodie with rest , then that sweete meditation vpon God . Finally , when the time of awaking commeth in the morning , everie man must take head that he finde God present with him , when he goeth foorth of the house , when hee commeth in againe , while he eateth , while he drinketh , while he is doing any thing , continually that presence of God is to be sought . Also wee haue God present at all times , if with our voyce we cry vnto Iehova , as DAVID did , or if also , when there is not place for the voyce , wee call vpon him with our hearte , which thing yerely may be done , without hindring the most serious businesse we haue ado , to leaue also that vnspoken of , that this way specially , all the honest adoes of this life , may be handled with a certain inutterable delight . Now the grounde of this presence is Christ , without whose croce and sacrifice , set before our eies , no entrie is patent vnto God . An other effect of Gods presence . I will feare none euill ] In this verse , he enlargeth that securitie which he felt through Gods presence , while hee sayeth , that hee hath no cause to feare hereafter , no , not indeed ten thousands of his enemies . The amplifying therefore is partly from the time to come , partly , from the multitude of the enemies : As if he should say ; Not onely was I secure , but also hereafter I will be so secure , David● confidence exhorteth vs to invincible constanci● . that if ten thousandes of the people would pitch their tents about me , notwithstanding I will not bee shaken with fear . Of the which thing you learne , that this is the force of the quietnesse of the minde in God , that there is nothing which it is not able to over-come . From thence Paule , after he had numbred out many things , which are contrarie to vs in this life , such as were anguishes , oppression , and the rest ; finally , hee subjoyned . Rom. 8. 36. 37. Yea , in all those things we are more then conquerours through him who hath loved vs : Behold , you may see the grounde of this securitie and victorie : To wit , the loue of God in Christ . For when there is that sense of the loue of God in Christ , and consequently , any taist of that life to come ( for this last followeth alway of that former ) then in deede the childe of God is so caryed aboue al those thinges inferiour , that from on high he despiseth and contemneth them . The cause brought out of the Apostle . Nowe the Apostle in the same place , bringeth in the cause why we are more then conquerours through the loue of God . For I am perswaded ( saith he ) that neither death nor life , &c. is able to separate vs from the loue of God . For if those things , which are reckoned out in that Chapter , might separate vs from the loue of GOD , then certainely , wee shoulde easilie fall vnder the burden through them . But seeing they are not able to bring that to passe that GOD in Christ should not loue vs , and wee also feele that loue in Christe , and out of that loue , life : surely it will never come to passe , that those things fall vtterlie oppresse vs : But on the other , it falleth out directlie to the contrarie , that wee over come them all , DAVID therefore , to returne to him agayne , was so caryed away through the sense of Gods presence and loue , in the middest of persecution ; that hee securelie despised all the contrarie power , as one , who had perswaded himselfe of that , that it was not able to separate him from that loue of God in Christe , the sense whereof indeede he had at that time . For it is not to bee thought that this voyce of DAVID , and his glorying , arose chiefelie of that securitie , which hee had then perhaps of the certainty of the keeping of this life presente : But much more of that securitie , which he had of the certainty of that life to come , yea & that through the feeling of the loue which is in Christ Iesus : For that is the differance betuixt the godly and others which stretch not their hope farther nor this life : Those are never at ease , neither yet can they glorie , except they be first sure of this life : yea , but the godly being vncertaine of this life , and certaine of that that is to come , through the feeling of the loue of God in Christ , they are in quiet rest , The difference be●uixt the godly and vngodly , concerning this life . & do glorie , Sadrach , Mesach , and Abeanego Dan. 3. 16. aunswered so to Nebuchad-netzar threatning them with all extreame torments whatsoeuer , We are not carefull ( say they ) concerning this matter . And thus much haue we spoken concerning the seconde parte of the Psalme . The glorying and commendation of the benefites of GOD , The summe of the second part whereof the first was the sense of the help of God : the second , of the securitie p●st & to come , proceeding from that sense of Gods help : Now followeth the third part of the Psalme .

8 Aryse Iehova , saue me , my God , who hath stricken all mine enemies vpon the cheeke bone , thou hast broken the teeth of the wicked .

9 Saluation it selfe is to be ascribed to Iehova : let thy blessing be vppon thy people . Selali .

ARyse Iehova ] The last part of the Psalme , The third part of the Psalme . as wee haue spoken , in which DAVID , turning himselfe againe vnto God ; First prayeth for himselfe , that hee may be delivered from the present danger : Then for the people . Now he praieth for himselfe in these words . The combat of faith Aryse ( saith he ) Iehova , saue me ] For so long as we feel not a full deliverance , we remember God so , as if he were vn-mindfull of vs , and did sir idle in the heauens , casting away all care of his owne vpon the earth . Saue me ( saith he ) my God ] Embracing GOD as it were in his heart , he craveth that he would saue him : For when hee sayeth [ my God ] he embraceth God , and by faith , applyeth him to himself : now he doth , and speaketh this through the right of the covenant , in which God promised to be a God to Abraham , Why David sure of eternal life , appeareth to be carefull of the present . and to his seede . Genes. 17. 1. But if thou aske in this place , seeing now before he had gloryed in God , and in his presence , which also hee felt in his minde , in the middeste of afflictions : He gloryed , I say , against all his enemies , against life , against death : how commeth it to passe , that nowe he is so carefull of this life , and craveth so earnestly at God , that hee would deliver him out of the present danger ? I answer , that this great securitie of the godlie , and the contempt of this present life , fighteth not among themselues . And the petitiones of this sorte , whereby they craue also the preservation of this life , alwaies with that condition , if it please God so , that he would grant the same to his owne glorie : for neither the godlie , while they haue a fore-taist of that other life , and leaning thereto , they glory againste all thinges ; caste not in the meane time vtterly awaye the care of this life , and rashly powre out the same . For this present life , among the reste of Gods giftes is not the basest . Thou hast striken ] Hee mooveth GOD to his preservation in time to come , from the bygane experience , in destroying of the enemies and wicked and therewith also filling them with shame ; For it is thought to bee a shamefull thinge to bee striken vpon the cheeke bone , and to suffer the breaking of the teethe , that is , strokes vppon the face , and in the mouth . Obserue in this place tw● linkes , as it were , of that fine Golden Chaine . which PAVLE linketh together , to witte , Experience and Hope . Experience ( sayeth hee , Rom. cap. 5. 3. ) bringeth out Hope . This petition of DAVID , from bygane experience , leaneth to the Hope of the present and temporall deliverance to be purchased . Albeit indeed I confesse that this is not a sure hope , even that , to wit , which maketh not ashamed , vnlesse it be that hope of that everlasting promised deliverance : For that is properly that hope which followes the experience of Gods deliverance , especially , if there be a feeling , with that experience of deliverance of the loue of God in Christ Iesus : Therefore the Apostle subjoyned in that place : For the loue of God is powred out in our hearts by the holy Spirit : As if he should say , of necessitie this hope maketh not ashamed , and it is sure , seeing that experience , from which hope proceedeth , is especially of the loue of God in Christ Iesus . Salvation it selfe ] Thereafter he prayeth for the people , yea , for that parte of the people which followed after Abschalom , and was seduced of him . One would marvell , that DAVID in such a great daunger of his life , is so mindfull in his prayer of the people , & salvation of others : For this would appeare to bee of a man that is set a part from all perill and daunger , not onely to respect himselfe , or his own life , but also others , and the salvation of others . But it is to be knowne , that this is the disposition of every member of that vniversall body of Christ , that it is not onely touched with a sense of the owne miserie , but also it is commoved with a compassion of the reste of the members of the same body : And looke how much the more it is touched with a sense of the owne miserie , so much the more it suffereth with the rest , whom it seeeth to be miserable . For he who never yet felt any miserie , surely that man is vnmeet to pitie others , whom he seeth to be oppressed with misery . Also , the reason of this petition is taken from the nature of God him self . To Iehova ( saith he ) is salvation to bee ascribed ] as if he should say : The reas● of the last petition . The nature of Iehova , is to saue and to bee mercifull : So he declareth vnto God what his nature is : For there is none other reason more effectuall to moue God , then if you bring foorth vnto him his owne nature , especially , that whereby he is mercifull : For God delighteth chiefely in mercy , and aboue all thinges , in his owne nature he is most mercifull . God is loue . Ioh. 4 ● . Now it is not possible that this can be done of vs , to wit , that we be able to bring out this his nature before him , especiallie that hee is mercifull , vnlesse wee travel diligently , first to see by the eyes of our soule , yea , and feele also surelie in our heart in some measure , that infinite Essence , Wisedome , Iustice , Power , and mercie of God , &c: Except wee holde vs content to prattle of an vnknowen thing , which wee haue never yet , neither seene nor felt . Wherefore , the knowledge of the nature of God , is chieflie most necessarie to conceiue earnest prayer , and not onely the knowledge , but the sense and feeling of the same . And wee must indevour all our life long , so much as is possible we may conceive in this finite that & narrow minde , that infinite majestie : To him therefore be all honour and glory , Amen .