THE inscription This Psalme is a Psalme of Repentance , and the vse of it is threefold . of this Psalme being considerede , will let vs see that it is a Psalme of Repentance , made by Dauid , after hee had defiled the wife of Vriah , and murthered Vriah him selfe . It serues vnto vs for this threefold vse . First , as a preseruatiue to keepe 1. A preseruatiue to keep vs that wee sinne not . vs , that we fall not into the like sinnes ; for why shall wee commit that , which we see by example of others , will either commit vs to eternall damnation , or at least breed vs much griefe , paine and dolor , before wee can bee quit of it ? This sinne of Dauid thorough Gods mercie , preuailed not against him to damnation , yet yee see what anguish of Spirit , what terrour of minde , what sighing , what teares , what roaring night and day he sustained , before hee could bee deliuered from it , and find himselfe restored to his former ioy ! thus shall all flesh finde it , that the falles momentarie , and perishing pleasures of sinne , shall haue sorrow in the ende . For the motions thereof are like these Locusts of the bottomelesse pit , hauing faces of men , and their haire like the haire of Reuel. 9. women , but a taile like a Scorpion , which stingeth vnto the death .

Next it serues as a corroboratiue 2. A coroboratiue , to keep such as haue fallen in sin , from despaire . to keepe such as haue fallen into the like sinnes , that they fall not further into the deepe of desperation , so the Apostle Saint Paul saith , that the mercie of God shewed vnto 1. Tim. 1. 16 him after that he had beene a blasphemer , persecutor and oppressor , was for an ensample vnto all them , who shal in time to come beleeue in Christ vnto eternall life . Thus the children of God , when they looke to the sinnes of other Gods Saints recorded in holy Scripture , doe not hereby confirme themselues in sinne , but comfort themselues against despaire . It is true of them all , Basil de paeniten . which Basil spake of Peters threefold deniall , they are Registred , Vt tu quoque consolationem haberes , Let vs meditate vpon the sinnes of others , as Bernard Bernard . did ; Omnino propter mansuetudinem quae in te est , domine Iesu , currimus post te , audientes quod non spernas pauperem peccatorem , non horruisti confitentem latronem non lachrymantem peccatricem , non Cananaeam supplicantem , non deprehensam in adulterio , non supplicantem publicanum , non negantem discipulum , non persequutorem discipulorum : In odore horum currimus . Surely LORD IESVS for the meeknes which is in thee , we runne after thee hearing , that thou despisedst not the poore sinner , thou abhorredst not the penitent theefe , the mourning sinfull woman , nor the woman of Canaan when shee requested thee , nor the woman apprehended in adulterie , nor the Publican praying vnto thee , nor the Disciple that denied thee , nor yet the Disciple who persecuted thy Disciples , in the smell of these thine oyntments , wee runne after thee .

Thirdly , it serueth as a restoratiue to raise vp such as A restoratiue to raise vp such as haue fallen . Augu. haue fallen in the same maner , for here , Non cadendi exemplum , sed si cecideris , resurgendi propositum est . There are many who delight to heare or reade the sinnes of God his Saints , as if they were vnto them patrocinia peccati , defences of their sinnes . But alas , what folly is this , to loue that in Dauid , which hee hated in himselfe ? Hoc non est defensionem parare animae tuae , sed comites inquirere ad gehennam : This is not to prepare a defence for thy owne Soule , but to seeke companions to goe with thee into hell , flattering thy selfe that thou art in state good enough , because thou art not matelesse : but rememberest not that albeit thou hadst neuer so many inuolued with thee in the giltinesse of thy sinnes , what comfort can that be vnto thee , Non enim propterea minus ardebis , quia cum multis ardebis , Shall thy fire in hell be the lesse , because many will there burn with thee ? Nay , by the contrarie the more matter , the bolder fire .

It were great wisedome to Great wisedome , to make other mens sinnes a medicine for vs . Chrysost. in Matth. Hom. 27. embrace that counsell of Chrysostome , that wee should not so much looke to Dauid his fall , as to his rising . Consider what he did after his fall , how hee put on sackcloth , how he watered his bed with teares ; how he roared night and day , sighing and crying continually till hee found the forgiuenesse of his sinnes , Sic medicamenta nobis Augu. de alienis vulneribus faciemus , So shall we make medicaments to our selues of the wounds of others , and not bee like vnto phranticke persons , who slay themselues with the yrons of the Chirurgian , by which they haue seene him cut the flesh of others , he did it of skill for curing , and they of their madnes for killing .

In this inscription of the Three things considered in the inscription of this Psalme . Psalme , wee consider three things : First , how Dauid goes into Bethsheba and commits Adulterie with her . Next how Nathan comes to Dauid sleeping in his sinne , wakens him and raiseth him vp by Repentance : And thirdly , how hee makes this Psalme , and giues it to bee sung publickely in the Church as the first fruites of his Repentance .

In the first of these again , there 1. The consideration of Dauid his person , who sinned shold make vs feare our owne weaknesse . are three circumstances to bee considered . The person , the sins which hee committes , and the time . The person that fals is Dauid , a man endued with most notable graces of the spirit , a man highly commended of God . A man who before had endured strong temptations , and preuailed victor in them all . Now is ouercome , and falles most fearfully , this should waken vs , to take heede vnto that warning of the Apostle , He that 1. Cor. 10. stands , let him take heede that hee fall not . In him let vs consider our selues , shall we presume of our strength , when wee see a stronger then wee ouercome ? Nay , rather let vs feare our weaknesse , and worke out our owne saluation in feare and trembling , Sit lapsus maiorum , tremor minorum , Let the fall of Aug. the greater ones make the weaker afraid , Ille hodie & ego cras : Bern. Hee hath sinned this day , and we may sinne to morrow , let others as they list drawe on sinne by examples ; But let vs learne , it is a great point of wisdome , to become wise by example of others , rather then by experience in our selues , Gregor. moral . lib. 2. thus Si maiorum casus ad humilitatem nos accingat , wee shall not readily fall in the like snare of the diuell .

As for the sins hee commits , 2. Dauids sins are adulterie , murther carelesse securitie . they are very heinous : first Adulterie , next Murther , by the one thinking to couer the other : And thirdly , with them both he fals into no small contempt of GOD , that for the space of nine monethes hee keepes close his sinne , frequenting the externall sacrifices of Gods worship , but not touched in his conscience , with a sense or remorse for his sinne , for hee was so farre from being troubled for it , that when hee wrote to Ioab to expose Vriah to the sword of the enemie , he willed him not to be troubled for the matter . Thus wee see from one sinne he goes to another , Erranti enim nullus terminus , and so for any thing wee can perceiue in him , had still walked on in his sinnes , till hee had fallen in the bottome of hell , if the Lord by grace had not recalled , and recouered him .

There is such a fellowship Of the fellowship and combination that is among sinnes among sinfull affections , they are so combined together , that if we giue place to any one of them , many moe perforce shal enter vpon vs , they are like the seruants of a Tyrant , who finding one that hath beene fugitiue from their Lord , do ioyne themselues together to bring him backe againe : And euery one of them helpes an other , to keepe him vnder bondage , hauing once subdued him , Sic ope vicaria fugitiuum suum vitia Gregor. moral . lib. 7. retinent , & vbi semel amissum sub dominij sui iure recipiunt , sibi vicissim ad vindictam tradunt . Thus is it a great worke of Gods mercie and power , when any of his Saints are deliuered from their seruitude .

As to the third , the time 3. The time when Dauid sinned warnes vs , how perillous is prosperitie . when Dauid falles into these sinnes , it is noted 2. Sam. 11. being at peace , and quietnesse at home himselfe , new arisen from his after-noones sleepe , walking vpon the rooffe of his Palace , he sees Bathsheba washing her selfe in the Garden , and by vnsanctified looking vnto her is snared . His people are fighting against Ammon , himself is sleeping at home & pampering his body , and Bathsheha forgetting her husband in the battell , falles too her pleasure and bathes her selfe , and that not secretly at home , but euen in prospect of the Kings palace . In all the persecutions which Dauid suffered by Saul , in all his troubles by Absalom , he receiued not such a wound ; As a man , the stronger the Winde bloweth , holds his garments the faster about him , whereas the beating heate of the Sunne , makes him to lay them aside : so Dauid vnder temptation was the more feruent in prayer ; the more he was troubled by men , the faster did hee cleaue to the Lord his God : but now being freed from trouble and liuing in prosperitie , what a great aduantage doth Sathan get ouer him ?

Sure it is , a man hath neuer A man hath most cause of feare when he is least crossed . more cause to feare , then when he findes his estate most quiet . It is a most dangerous thing to liue without some crosse , or temptation , that may chase a man to God . As an idle man readily fals asleepe , and being asleepe , any Iewell he hath in his hand , doth easily fall from him : so carnall prosperitie casts men in carelesse securitie , whereby spirituall graces are greatly weakened into them , Facilior cautio , vbi manifesta formido , Cyprian . de simplicitate praelat . & ad certamen animus ante praestruitur , quando se aduersarius confitetur , When our aduersarie shewes himselfe most plainely , then is it most easie for vs to beware of him , Plus metuendus est inimicus cum latenter obrepit , cum per pacis imaginem fallens occultis accessibus serpit , vnde etiam illi nomen serpentis . But then haue wee most cause to feare him , when beguiling vs by the shew , and Image of peace , he creeps in by secret wayes , insinuating himselfe craftily to get vantage ouer vs , for the which cause also the name of a Serpent is attributed vnto him .

The second thing to be considered Nathan visits Dauid like a whole Phisitian comming to cure a sicke Phisitian . in the inscription , is how Nathan comes to Dauid , and raiseth him vp , Astat post peccatum propheta prophetae , veluti medicus medico agrotanti ; Here one Prophet comes vnto an other , like one Phisitian visiting an other Phisitian in his disease . This is the duetie of Christians , since they are of one communion , to edifie one another in the most holy faith , to exhort one another . Hee that is stronger in the faith , ought to confirme the weaker , and hee that stands should raise vp with the spirit of meeknesse him that hath fallen , considering Euery Christian should edifie another . also himselfe . It was the voice of Cain , am I my brothers keeper , and it should bee farre from Christians . That Lawe pertaines to vs all , Thou shalt not hate thy brother in thine Leui. 19. 17 heart , but thou shalt plainely rebuke him , and suffer him not to sinne ; for it is no loue but hatred , to know thy brother in a sinne , and not to rebuke him . And truely it is no small blessing of GOD , when among Christians , such instrumentes of grace as Nathan was , doe a bound , who being endewed with grace from aboue , are able by grace to comfort the feeble minded , to strengthen the weake , and to raise them vp that haue fallen .

Againe , that Dauid hauing Man sinnes by nature , but cannot rise without grace . sinned , riseth not till the Lord sent Nathan to raise him , learns vs a lesson , which should humble vs all , and binde vs to acknowledge the great mercie of God toward vs , he fals by him selfe , he riseth not by himselfe . Nine monethes lies hee as it were dead in that graue of sin , till the Lord who called vpon Lazarus , called vpon him also , and made him come out of it . It is easie for any man to fall into a pit , but not so easie for him to come out of it . Si stare Bern. non potuit humana natura adhuc integra , quanto minus poterit per seipsam resurgere iam corrupta , as it was with him , so is it with vs all , perditio tua ex te , ô Israel : thy destruction is of thy selfe , O Israel ; but our saluation is of the Lord , and from the Lambe that sits with him vpon the throne .

Thirdly , wee see this difference Reprobate men sinne and repent not , not so the godly . betweene the godly and the wicked , the one falles and riseth not . Iudas betrayed Christ ; Peter forsware him , the one goes on in his sinnes , and perisheth , the other is renewed by repentance . The difference then is not in sinne , wherein wee are also as deepe as they , but in this that the Lord hath had mercie vpon vs . O how are wee obliged to blesse him , who hath put a difference by grace betweene vs and them , where there was no difference by nature . And this is to bee marked for them who haue an eye to see , how Dauid sinned euen as they haue sinned , and therefore account the lesse of their sinnes , but haue not an eye to see that they haue repented , as Dauid repented , and that therefore being farre vnlike him in Repentance , they can haue no comfort , that hee was like them in sinne .

The third point of the inscription The order of singing Leuites vnder the law Leuiticall . is in these words , To him that excelleth : A Psalme of Dauid . Wherein wee see how he dedicateth this Psalme , as the first fruite and testimonie of his Repentance , to bee sung publikely in the Church , for vnderstanding whereof wee must know how Dauid ordained some of the Leuites , skilled in Musicke to praise the Lord by singing , and playing vpon Instruments , these were in number foure thousand , who 1. Chron. 23. 5. by course serued the Lord in his Sanctuarie . They were diuided in seuerall classes ; and ouer euery one of them , some that were Masters of Musicke , Precentors , who in singing and playing excelled the rest , such as Asaph , Heman , Idithun , &c. and to these it is , that Dauid dedicateth this Psalme to bee sung publikely , for the word Natseah in Piel , signifieth one that is an ouerseer , or president ouer others , for his excellencie in strength , or skill , or otherwayes , and so here and in other Psalmes Dauid vseth it , to signifie a master of Musicke .

The instruments they vsed in praysing the Lord , are most Two sortes of musicall Instruments vsed in the Leuiticall Law . of them reckoned vp in the last Psalme ; all of them may be reduced to two sorts , whereof the one are called Neginoth , such as made a sound by touching , from the word Nagan , pulsauit ; the other called Nechiloth , such as being hollow , made a sound by breathing , from the word Halal . Sometime the musicall Instrument was premitted , and the singing voice followed , and then the Song was called Canticum Psalmi , for Psalterium properly is a kind of musicall Instrument , called of the Hebrewes Naula , but is translated to signifie the Psalmes . Sometime againe the Song was first sung with the voice , and the musicall Instrument followed , and then it is called Psalmus cantici . What vpon this is to be obserued , see our notes vpon the one hundred and nineteene Psalme .

Onely now we marke , how The godly are content to shame themselues , by Confession of sinne that they may giue glorie vnto God . Dauid careth not to take shame to himselfe , by confessing his Murther and Adultrie publikely in the Church , that hee may giue glorie vnto God ; So is it with all Gods children , who hath felt the terror of an accusing conscience for sinne , who are grieued in themselues for displeasing the Lord , and are earnestly seeking to be reconciled with God , they refuse not to manifest their owne shame , yea and as it were with that filthy Leper vnder the Law , with his clothes rent , with his head bare , with a couering vpon his lips , to crie out before all the world , I am vncleane , I am vncleane , Leuit. 13. 45. that so they may get peace from God , and may giue him glory by their repentance as they dishonoured him by their sinne . I speake not this This is not to be vnder stood of priuate sinnes . of priuate sinnes , the example wherof hath not offended thy neighbour ; Such sinnes I rather wish to be buried , as Israel with their paddles buried their filth without the Campe vnder the earth , nor laied open to the eyes of others : but of publike sinnes , it is not our shame to confesse these for remouing of the slander , but double sinne and shame to conceale them , how so euer it bee currant now , as an vndoubted axiome among carnall men , that no man is bound to sweare to his owne shame , sure wee are , it is not warranted by any Diuine authoritie , for so Achan might haue excused himself when Ioshua , willed him by confessing of theft , to giue glorie to God , and so Dauid here might haue shifted himselfe from this publicke confession ; where the conscience is sleeping , any warrant A sleeping Conscience excuseth sinne . is thought sufficient to excuse a sinne , and man feares not to defraude the Lord of that glorie , hee should haue by confession of it , but where the Lord wakens the conscience , all excuses are set aside , and man is glad to disburden himselfe , by confessing his sinne vnto the Lord . This the Lord will haue of all flesh at the length , for so hath hee sworne , As I liue saith the Lord , euerie tongue shall confesse to me , he shall then force them to giue him glorie by confessing , who now wickedly defraude him of it by concealing : But happie and wise is he , who doth it in time when Mercie is to be found with the LORD .

HItherto the inscription The summe and order of this Psalme . or preface of the PSALME : Nowe followes the PSALME , wherein Dauid first praieth for himselfe to the 18. Verse ; Next for the Church of GOD Verse 18. In the praier for himselfe , he hath first a generall petition , haue mercie on me , O God , Verse 1. then three particular petitions , first , the remission of his sinne , which he expresseth by putting away , washing , purging , to the Verse 8. Next the restitution of peace , and ioy to his conscience , which by his sinne he had sore empaired , Verse 89. Thirdly , the renouation of his Heart and Spirit within him , which most fearefully hee had altered from the loue of God , to the loue of iniquitie , Verse 10. 11. &c.

This Psalme is frequently They cannot rightly vse the words of this Psalme , who want Dauids disposition . sung in the mouthes of many men , but sure it is these words which were true , when Dauid spake them , are but lies when they are pronounced by many men , for so they pray , O Lord consider my distresse , when as in very deede they had neuer such a thing , as a distressed soule for sinne . Is not this a mocking of God to pray him to looke vpon that , which is not in thee , to pray him consider that , which thou neuer consideredst thy selfe , learne therefore when yee sing this Psalme of Dauid , to take on so neare as yee may Dauid his disposition , though yee haue not sinned as he did , yet looke vnto your other sinnes , and be ye humbled for them , otherwaies your confession of sinnes shall be but a profession of sinne , to say with Dauid , against thee only haue I sinned , and then either to haue no remorse for sin , or no confidence in Gods mercie , shall profit thee no more then the confession of Saul or Iudas : I haue sinned , said the one ; I haue sinned in betraying innocent bloud , said the other , their confession was somewhat like Dauids , their heart no way like Dauids : And it is certaine that the Lord , Radicem attendit , non florem .

Haue mercie on me . What Wher Sinne persues no refuge but to mercie . was Dauid his estate when hee brake out in these words , yee may see out of the 32. Psalme , his conscience being wakned by the ministrie of Nathan , hee is so terrified with the liuely sense of his sinne and sight of that wrath which by it he had deserued , that his bones were consumed , and the moisture of his body turned in the drogth of Sommer : In this perplexed estate the first comfort that he findes is by looking vp to the mercie of God .

Naturall men may maruell No external comfort can sustaine a man troubled for sinne . what is this that should haue troubled Dauid so sore , was he not King of Canaan , his sinnes were murther , and adulterie ; but was there any in the Land to put him to an Assize ? was there any to punish him ? what needed hee to feare ? But hee himselfe tells thee what ailed him , the hand of God was heauie vpon him night and day , the Lord had erected a Tribunall in his owne conscience , and did there sit and iudge him , wher no man might iudge him , there the Lord conuicted him of sinne , and threatned him with terrours , for sure it is all the comforts of the world , if thou hadst them in one , cannot sustaine thee when God in thy own conscience persecutes thee for sinne , examples are Balthasar and Dauid : The spirit of a man will sustaine his infirmitie , but a wounded spirit , who can beare it ?

And therefore Dauid sore Dauids appellation from God to God . straitned with the iudgement of God , turnes him to the mercie of God , hee findes no other thing whereupon to relie his faith , he can get no other gripe whereby to hold him , that hee fall not in the pit of desperation , but this mercie . O Lord , in regard of thy power thou art inuincible , who can resist thee ? who can indure the stroke of thine hand ? In regard of thy wisedome , thou art all-seeing , nothing can be hid from thee In regard of thy iustice thou art most holy , & canst not bee corrupted , in none of these can I finde comfort , the only hope of mine heart is in thy goodnesse and mercie , so that now hee flees ad communem peccantium Chrysost. portum , to the common harbor of all poore penitent sinners , who are tost too and fro with the tumbling thoughts of an accusing conscience , threatning more fearefull death , then the raging waues of the Sea to Ionas , neuer can settle nor rest til they come within the Port of God his mercie , euen so here doth Dauid , terrified with Gods iudgement , before which hee could not stand , he appeales to Gods mercie , tanquam ab inferiori sede ad superiorem , as the higher bench wherein the glorie of God shineth most eminently , for mercie reioyses against iudgement . Iam. 2. 13.

When we heare that Dauid , Nothing in the world to be esteemed miserie , but only iniquitie . and others of Gods Saints , crie for mercie , we must remember that this includes a humble confession of their miserie , and what was Dauids miserie which he craues to bee cured by God his mercie , hee tells you in the end of the Verse , no other but the miserie of sinne : Nathan 2. Sam. 12. 10. had threatned him with the sword , & that he should make his Sonne , who came out of his bowels , a scourge vnto him , but Dauid counts none of these his miserie , for which hee craues mercie , his miserie is his iniquitie , and the mercie he craues is the putting away of his iniquitie . This blinde age counts bodily infirmities & want of temporall things miserie , but sinne they count no miserie , blinder then the Egyptians of old , who esteemed sheepe-heards abhominable , but Idolaters not abhominable : but indeede it is farre otherwaies : wert thou so poore as Lazarus , filled with biles in thy bodie from head to foot as Iob was , yet if thou bee freed from sin , thou art freed from miserie , and bee the contrarie , wert thou so rich as that glutton clad in purple , and faring delicately euery day 〈◊〉 thou health and honor , and all the comforts of the world after the desire of thine owne heart , if yet thou bee in thy sinnes , the end shall declare thou art a miserable creature .

This will be manifest at the Euen the wicked at the last shal feare finde more then death . length in all the wicked , that their miserie is not in sicknesse , nay not in death it selfe , but in an euill conscience guiltie of sinne , though now they abhor nothing but death , & esteeme sinne but a pastime : the day is comming , wherin they shal seeke death & not find it , saying , hills and mountaines fall vpon vs , and couer vs , they shall be glad to be smothered to the death , and to suffer the greatest miserie that can come to their bodies , vpon condition they were freed from the miserie of an euill conscience ; which sinne hath brought vpon them .

But howsoeuer this miserie A comfortable meditation of Gods mercie . of Dauid was exceeding great , he espies in God by the eye of faith a greater mercie to cure it , and therefore cries hee for mercie according to the multitude of his commiserations ; O Lord , I know that whatsoeuer is in thee is thy selfe , thy mercie is no lesse then thy selfe . Cum sis misericors , quid es , nisi ipsa misericordia , Hieron . Sauanarola . seeing thou art mercifull , what art thou but mercie it selfe ? and what can mercie doe but thine owne worke ? canst thou denie thy selfe ? canst thou depart from thine owne nature ? what is the worke of mercie , but to take away miserie , here am I Lord before thee a miserable man , and my greatest miserie is my sinne , doe thy owne worke , O Lord , cure my miserie with thy mercie , shew the vertue of thy mercies vpon mee , abyssus abyssum inuocat , abyssus miseriae inuocat abyssum misericor diae , one deepe calls vpon an other , the deepe of miserie calls vpon the deepe of mercie , greater is the deepe of mercie then the deepe of miserie ; let therefore the deepe of thy mercie swallow vp the deepe of my miserie , and put thou away mine iniquitie .

On me . Dauid doeth not now The humilitie of a penitent thinks not his name worth to be named . as at other times expresse his name , as when hee said , Lord remember Dauid , &c. neither takes hee here to himselfe the name of Gods seruant , as customably he doth in other places , but concealeth his name , ashamed of himselfe , not vnlike that forlorne child , I haue sinned against heauen and against Luke 15. thee , and am no more worthy to be called thy sonne .

According to thy louing kindnesse . Dauid depends on Gods mercy not on his owne merit . We haue heard Dauid his petition in generall : Now the reason whereby he will moue the Lord to grant it , is not from any merit in himselfe , hee vtterly disclaimes that , but only from God his louing kindnesse and commiseration , vpon these two doth hee now fasten his gripes , and by the meditation of them hee conceiues some hope of fauour in the Lord , euen when in himselfe hee had receiued a condemnatorie sentence of death , by reason of his sinne .

Two things are requisite in The two eyes of a penitent sinner , and what losse it is to want either of them . a sinner , that would haue mercie ; first , an eye to know his sinnes that being ashamed of himselfe , he may resolue , there can be no life for him , if he rest in himselfe . And next an eye to see Gods mercie , many haue not the first , & therefore thinke that either without a Sacrifice , or with a small sacrifice , God will bee pleased , they cannot mourne for sinne , esteeming their sinnes so small that they neede no great mourning : Others againe haue not the other eye whereby to see Gods mercie in Christ , they see their own sinne , but see not God his mercie , and therefore are carried either to a temporall desperation , which may befal the godly that for a time they seeme to themselues vtterly vndone , or then to a finall , us all the reprobates doe : examples wherof wee haue in Cain , Saul , and Iudas , from whose miserable condition the Lord preserue vs .

Now Dauid finding nothing Two things in God Dauid grounds vpon . in himselfe to comfort him , when he lookes vp to God hee sees two things , as I said , that sustaine him ; first , the kindnesse 1 His benignitie or kindnesse , this is either generall . of God ; next the manifold compassions of God ; the word expressing his kindnesse is Chesed , the benignitie of God , and this is either general , wher by hee loues his creatures conseruing them , as he made them , and delights to doe good vnto them , in so farre as they are the works of his hands . Thou Lord Math. 5. 45 sauest man and beast , he makes his Sunne to arise on the euill and the good , and sendeth raine on the iust and vniust . And this howsoeuer it rendred some comfort , yet could it not giue full comfort to DAVID , considering that sinne , the poison of the Serpent in him , made him iustly Or speciall . abhominable to God . And therefore hee casts his eye further vnto that speciall benignitie of God , which in effect is his mercie , whereby hee loues his owne in Christ redeemes them from their sinnes , and saues them by his grace when they haue lost themselues by their iniquitie .