Psalms 130 commentary

The only way of relief for a sin-entangled soul, is by applying to God alone. Many things present themselves as diversions, many things offer themselves as remedies, but the soul finds that the Lord alone can heal. And until men are sensible of the guilt of sin, and quit all to come at once to God, it is in vain for them to expect any relief. The Holy Ghost gives to such poor souls a fresh sense of their deep necessity, to stir them up in earnest applications, by the prayer of faith, by crying to God. And as they love their souls, as they are concerned for the glory of the Lord, they are not to be wanting in this duty. Why is it that these matters are so long uncertain with them? Is it not from sloth and despondency that they content themselves with common and customary applications to God? Then let us up and be doing; it must be done, and it is attended with safety. We are to humble ourselves before God, as guilty in his sight. Let us acknowledge our sinfulness; we cannot justify ourselves, or plead not guilty. It is our unspeakable comfort that there is forgiveness with him, for that is what we need. Jesus Christ is the great Ransom; he is ever an Advocate for us, and through him we hope to obtain forgiveness. There is forgiveness with thee, not that thou mayest be presumed upon, but that thou mayest be feared. The fear of God often is put for the whole worship of God. The only motive and encouragement for sinners is this, that there is forgiveness with the Lord.

It is for the Lord that my soul waits, for the gifts of his grace, and the working of his power. We must hope for that only which he has promised in his word. Like those who wish to see the dawn, being very desirous that light would come long before day; but still more earnestly does a good man long for the tokens of God's favour, and the visits of his grace. Let all that devote themselves to the Lord, cheerfully stay themselves on him. This redemption is redemption from all sin. Jesus Christ saves his people from their sins, both from the condemning and from the commanding power of sin. It is plenteous redemption; there is an all-sufficient fulness in the Redeemer, enough for all, enough for each; therefore enough for me, says the believer. Redemption from sin includes redemption from all other evils, therefore it is a plenteous redemption, through the atoning blood of Jesus, who shall redeem his people from all their sins. All that wait on God for mercy and grace, are sure to have peace.

PSALM 130

Whether the Prophet in this Psalm prays in his own name in particular, or represents the whole Church, it is manifest, that finding himself overwhelmed with adversities, he supplicates deliverance with passionate ardor. And while acknowledging that he is justly chastised by the hand of God, he encourages himself and all genuine believers to cherish good hope, since God is the everlasting deliverer of his people, and has always in readiness the means of effecting their rescue from death.

A Song of Degrees.

Psalm 130:1-4

1. Out of the deep places have I cried to thee, O Jehovah 2. O Lord hear voice; let thine ears be attentive to the voice of my prayers 3. If thou, O God shouldst mark iniquities, O Lord who shall stand? 4. But with thee there is forgiveness that thou mayest be feared.

1. Out of the deep places have I cried to thee, O Jehovah! It is to be noticed that the Prophet speaks of himself as sending forth his voice, as it were from out of a deep gulf, The depths or deep gulfs are used in Scripture as an emblem of extreme danger or calamity, whether of body or of mind. See Psalm 69:2, 15. “The Papists, taking the deep as a type of purgatory, recite this Psalm in the persons of those who have died in their communion.” — Cresswell. To this Calvin afterwards adverts. feeling himself overwhelmed with calamities. As the miseries to which there is no prospect of a termination commonly bring despair in their train, nothing is more difficult than for persons, when involved in grievous and deep sorrow, to stir up their minds to the exercise of prayer. And it is wonderful, considering that whilst we enjoy peace and prosperity we are cold in prayer, (because then our hearts are in a state of infatuated security, how in adversities, which ought to quicken us, we are still more stupefied. But the Prophet derives confidence in coming to the time one of grace from the very troubles, cares, dangers and sorrow into which he was plunged. He expresses his perplexity and the earnestness of his desire both by the word cry, and by the repetition continued in the second verse. So much the more detestable then is the barbarous ignorance of the Papist’s, in shamefully profaning this Psalm by wresting; it to a purpose wholly foreign to its genuine application. To what intent do they mumble it over for the dead, if it; is not that, in consequence of Satan having bewitched them, they may by their profanity extinguish a doctrine of singular utility? From the time that this Psalm was, by, a forced interpretation, applied to the souls of the dead, it is very generally believed to be of no use whatever to the living, and thus the world has lost an inestimable treasure.

PSALM 130

Psa 130:1-8. The penitent sinner's hope is in God's mercy only.

1-2. depths--for great distress (Psa 40:2; 69:3).

3. shouldest mark--or, "take strict account" (Job 10:14; 14:16), implying a confession of the existence of sin.

who shall stand--(Psa 1:6). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Re 6:15, 16). The question implies a negative, which is thus more strongly stated.

4. Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jr 33:9; Eze 16:62, 63; 1Pe 2:16). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."

5-6. wait for the Lord--in expectation (Psa 27:14).

watch for, &c.--in earnestness and anxiety.

7-8. Let Israel, &c.--that is, All are invited to seek and share divine forgiveness.

from all his iniquities--or, "punishments of them" (Psa 40:12, &c.).

Out of the depths - The captives in Babylon represent their condition like those who are in a prison - an abyss or deep ditch, ready to be swallowed up.

Lord, hear my voice - They could have no helper but God, and to him they earnestly seek for relief.

If thou - shouldest mark iniquities - If thou shouldst set down every deviation in thought, word, and deed from thy holy law; and if thou shouldst call us into judgment for all our infidelities, both of heart and life; O Lord, who could stand? Who could stand such a trial, and who could stand acquitted in the judgment? This is a most solemn saying; and if we had not the doctrine that is in the next verse, who could be saved?

But there is forgiveness with thee - Thou canst forgive; mercy belongs to thee, as well as judgment. The doctrine here is the doctrine of St. John: "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." "Hear, O heavens, and give ear, O earth; for the Lord hath spoken!" Jesus has died for our sins; therefore God can be just, and yet the justifier of him who believeth in Jesus.

I wait for the Lord - The word קוה kavah, which we translate to wait, properly signifies the extension of a cord from one point to another. This is a fine metaphor: God is one point, the human heart is the other; and the extended cord between both is the earnest believing desire of the soul. This desire, strongly extended from the heart to God, in every mean of grace, and when there is none, is the active, energetic waiting which God requires, and which will be successful.

More than they that watch for the morning - I believe the original should be read differently from what it is here. The Chaldee has, "More than they who observe the morning watches, that they may offer the morning oblation." This gives a good sense, and is, perhaps, the true meaning. Most of the Versions have "From the morning to the night watches." Or the passage may be rendered, "My soul waiteth for the Lord from the morning watches to the morning watches." That is, "I wait both day and night."

Let Israel hope in the Lord - This, to hope for salvation, is their duty and their interest. But what reason is there for this hope? A twofold reason: -

1. With the Lord there is mercy - החסד hachesed, That mercy, the fund, the essence of mercy.

2. And with him is plenteous redemption - והרבה עמו פדות veharabbah immo peduth; and that abundant redemption, that to which there is none like, the Fountain of redemption, the Lamb of God which taketh away the sin of the world. The article ה, both in הרבה harabbah and החסד hachesed, is very emphatic.

He shall redeem Israel - Και αυτος υτρωσει, "He will make a ransom for Israel," He will provide a great price for Israel, and by it will take away all his iniquities. I would not restrict this to Israel in Babylon. Every believer may take it to himself. God perfectly justifies and perfectly sanctifies all that come unto him through the Son of his love.

Mark - Observe them accurately and punish them as they deserve. Stand - At thy tribunal.

Forgiveness - Thou art able and ready to forgive repenting sinners. Feared - Not with a slavish, but with a childlike fear. This mercy of thine is the foundation of all religion, without which men would desperately proceed in their impious courses.

I wait - That he would pardon my sins.

They - Whether soldiers that keep the night - watches in an army, or the priests or Levites who did so in the temple.

Israel - Every true Israelite. Plenteous - Abundantly sufficient for all persons who accept it upon God's terms.

1 OUt of the depths have I cried unto thee, O LORD.

Being overwhelmed with deep distresses and terrors, and ready to despair.

Marginal references: Lam. 3. 5[illegible: 1+ letters]. Jon. 2. 2.

3 If thou, LORD, shouldest mark iniquities : O LORD, who shall stand ?

Observe them accurately, and punish them severely, as they deserve.

In thy presence, or at thy Tribunal. No man can acquit himself or escape the sentence of condemnation, because all men are sinners, Eccles. 7. 20. Iam. 3. 2. To stand is a judicial phrase, and notes a mans being absolved o[illegible: 1+ letters] justified upon an equal tryal, as Psal. 1. 5. Rom. 14. 4. where it is opposed to falling.

Marginal references: Psal. 143. 2.

4 But there is forgiveness with thee : that thou mayest be feared .

Thou art able and ready to forgive repenting sinners.

Not with a slavish, but with a child-like fear and reverence. This grace and mercy of thine is the foundation of all Religion and Worship of thee in the world, without which men would desperately proceed on in their impious courses without any thought of repentance.

5 I wait for the LORD , my soul doth wait, and in his word do I hope.

That he would manifest his favour to me in the pardon of my sins.

Wherein he hath declared his merciful nature, Exod. 34. 6, 7. and his gracious purpose and promises for the pardoning of sinners.

Marginal references: [illegible: 1 word]. 27. 14. [illegible: 1 word]. 1.

6 My soul waiteth for the Lord, more than they that wait for the morning : I say, more than they that watch for the morning.

Whether Souldiers that keep the night-watches in an Army or City, or the Priests or Levites who did so in the Temple; who being wearied with hard service and want of convenient rest, diligently look for and fervently desire the morning when they may be discharged. Compare Psal. 119. 148.

Marginal references: [illegible: 1 word] ▪ which [illegible: 1 word] [illegible: 1+ letters]nto the [illegible: 1 word].

7 Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption

Every true Israelite by the encouragement of mine example.

Abundantly sufficient for all persons who shall accept it upon Gods terms, and for the remission of all sins: and therefore here is good ground of hope for all contrite and returning sinners.

8 And he shall redeem Israel from all his iniquities .

The Lord, either God the Father by his Son, or God the Son by his own blood.

All true Israelites, whether of the carnal or spiritual seed.

From the guilt and punishment of all their sins.

De Profundis

Luther, being once asked which were the best Psalms, replied, Psalmi Paulini; and when his companions at table pressed him to say which these were, he answered: Psa 32:1-11; Ps 51; Psa 130:1-8, and Psa 143:1-12. In fact in Psa 130:1-8 the condemnability of the natural man, the freeness of mercy, and the spiritual nature of redemption are expressed in a manner thoroughly Pauline. It is the sixth among the seven Psalmi poenitentiales (Psa 6:1-10, Psa 32:1-11, Ps 38, Ps 51, Ps 102, Psa 130:1-8, Psa 143:1-12).

Even the chronicler had this Psalm before him in the present classification, which puts it near to Ps 132; ; for the independent addition with which he enriches Solomon’s prayer at the dedication of the Temple, 2Ch 6:40-42, is compiled out of passages of Psa 130:1-8 (Psa 130:2, cf. the divine response, 2Ch 7:15) and Ps 132 (Psa 132:8, Psa 132:16, Psa 132:10).

The mutual relation of Psa 130:1-8 to Ps 86 has been already noticed there. The two Psalms are first attempts at adding a third, Adonajic style to the Jehovic and Elohimic Psalm-style. There Adonaj is repeated seven times, and three times in this Psalm. There are also other indications that the writer of Psa 130:1-8 was acquainted with that Ps 86 (compare Psa 130:2, שׁמעה בקולי, with Psa 86:6, והקשׁיבה בּקול; Psa 130:2, לקול תּחנוּני, with Psa 86:6, בּקול תּחנוּנותי; Psa 130:4, עמּך הסּליחה, with Psa 86:5, וסלּח; Psa 130:8, החסד עם ה/ הח, with Psa 86:5, Psa 86:15, רב־חסד). The fact that קשּׁוּב (after the form שׁכּוּל), occurs besides only in those dependent passages of the chronicler, and קשּׁב only in Neh 1:6, Neh 1:11, as סליחה besides only in Dan 9:9; Neh 9:17, brings our Psalm down into a later period of the language; and moreover Ps 86 is not Davidic.

Psa 130:1-4

The depths (מעמקּים) are not the depths of the soul, but the deep outward and inward distress in which the poet is sunk as in deep waters (Psa 69:3, Psa 69:15). Out of these depths he cries to the God of salvation, and importunately prays Him who rules all things and can do all things to grant him a compliant hearing (שׁמע בּ, Gen 21:12; Gen 26:13; Gen 30:6, and other passages). God heard indeed even in Himself, as being the omniscient One, the softest and most secret as well as the loudest utterance; but, as Hilary observes, fides officium suum exsequitur, ut Dei auditionem roget, ut qui per naturam suam audit per orantis precem dignetur audire. In this sense the poet prays that His ears may be turned קשּׁבות (duller collateral form of קשּׁב, to be in the condition of arrectae aures), with strained attention, to his loud and urgent petition (Psa 28:2). His life hangs upon the thread of the divine compassion. If God preserves iniquities, who can stand before Him?! He preserves them (שׁמר) when He puts them down to one (Psa 32:2) and keeps them in remembrance (Gen 37:11), or, as it is figuratively expressed in Job 14:17, sealed up as it were in custody in order to punish them when the measure is full. The inevitable consequence of this is the destruction of the sinner, for nothing can stand against the punitive justice of God (Nah 1:6; Mal 3:2; Ezr 9:15). If God should show Himself as Jāh,Eusebius on Ps 68 (67):5 observes that the Logos is called Ἴα as μορφὴν δούλον λαβὼν καὶ τάς ἀκτῖνας τῆς ἑαυτοῦ θεότητος συστείλας καὶ ὥσπερ καταδὺς ἐν τῷ σώματι. There is a similar passage in Vicentius Ciconia (1567), which we introduced into our larger Commentary on the Psalms (1859-60). no creature would be able to stand before Him, who is Adonaj, and can therefore carry out His judicial will or purpose (Isa 51:16). He does not, however, act thus. He does not proceed according to the legal stringency of recompensative justice. This thought, which fills up the pause after the question, but is not directly expressed, is confirmed by the following כּי, which therefore, as in Job 22:2; Job 31:18; Job 39:14; Isa 28:28 (cf. Ecc 5:6), introduces the opposite. With the Lord is the willingness to forgive (הסּליחה), in order that He may be feared; i.e., He forgives, as it is expressed elsewhere (e.g., Psa 79:9), for His Name’s sake: He seeks therein the glorifying of His Name. He will, as the sole Author of our salvation, who, putting all vain-glorying to shame, causes mercy instead of justice to take its course with us (cf. Psa 51:6), be reverenced; and gives the sinner occasion, ground, and material for reverential thanksgiving and praise by bestowing “forgiveness” upon him in the plenitude of absolutely free grace.

Psa 130:5-8

Therefore the sinner need not, therefore too the poet will not, despair. He hopes in Jahve (acc. obj. as in Psa 25:5, Psa 25:21; Psa 40:2), his soul hopes; hoping in and waiting upon God is the mood of his inmost and of his whole being. He waits upon God’s word, the word of His salvation (Psa 119:81), which, if it penetrates into the soul and cleaves there, calms all unrest, and by the appropriated consolation of forgiveness transforms and enlightens for it everything in it and outside of it. His soul is לאדני, i.e., stedfastly and continually directed towards Him; as Chr. A. Crusius when on his death-bed, with hands and eyes uplifted to heaven, joyfully exclaimed: “My soul is full of the mercy of Jesus Christ. My whole soul is towards God.” The meaning of לאדני becomes at once clear in itself from Psa 143:6, and is defined moreover, without supplying שׁמרת (Hitzig), according to the following לבּקר. Towards the Lord he is expectantly turned, like those who in the night-time wait for the morning. The repetition of the expression “those who watch for the morning” (cf. Isa 21:11) gives the impression of protracted, painful waiting. The wrath, in the sphere of which the poet now finds himself, is a nightly darkness, out of which he wishes to be removed into the sunny realm of love (Mal 4:2); not he alone, however, but at the same time all Israel, whose need is the same, and for whom therefore believing waiting is likewise the way to salvation. With Jahve, and with Him exclusively, with Him, however, also in all its fulness, is החסד (contrary to Ps 62:13, without any pausal change in accordance with the varying of the segolates), the mercy, which removes the guilt of sin and its consequences, and puts freedom, peace, and joy into the heart. And plenteous (הרבּה, an adverbial infin. absol., used here, as in Eze 21:20, as an adjective) is with Him redemption; i.e., He possesses in the richest measure the willingness, the power, and the wisdom, which are needed to procure redemption, which rises up as a wall of partition (Exo 8:19) between destruction and those imperilled. To Him, therefore, must the individual, if he will obtain mercy, to Him must His people, look up hopingly; and this hope directed to Him shall not be put to shame: He, in the fulness of the might of His free grace (Isa 43:25), will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise (cf. Psa 25:22) the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption.

God's Regard to His Church.

1 Out of the depths have I cried unto thee, O Lord . 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 If thou, Lord , shouldest mark iniquities, O Lord, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared.

In these verses we are taught,

I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, v. 1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps. xl. 1, 2.

II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (v. 2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.

III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (v. 3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.

IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared—in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos. iii. 5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.

Encouragement to Trust in and Depend upon God.

5 I wait for the Lord , my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities.

Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."

II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. xliv. 5. Let all that devote themselves to God cheerfully stay themselves upon him (v. 7, 8), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Matt. i. 21), that redeems them from all iniquity (Tit. ii. 14), and turns away ungodliness from Jacob, Rom. xi. 26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.

PSAL. CXXX.

A Song of degrees.

OVt of the deepes doe I call unto thee Iehovah. Lord, heare my voyce, let thine eares be attentive to the voyce of my supplications for grace. If thou shouldest observe iniquities, O Iah, Lord, who shall stand? But with thee is forgivenesse, that thou maist be feared. I earnestly expect Iehovah, my soule earnestly expecteth, and for his word doe I hopefully wait. My soule for the Lord, more than watchmen for the morning, watchmen for the morning. Let Israel hopefully wait for Iehovah, for with Iehovah there is mercy, and with him is much redemption. And he will redeeme Israel from all his iniquities.

Annotations. DEeps] or low places, that is, great calamities, Psal. 69. 3. 15. with hearty deepe affections, and lowlinesse of minde. Vers. 3. shall stand] or can subsist? meaning, no man can. Vers. 6. watchmen] or, warders, keepers. Which the Chaldee explaineth thus, more than they which observe the morning watch, which they observe that they may offer the morning sacrifice. for] or to the morning. Vers. 8. his] or their iniquities: see the note on Psal. 25. 22.

PSAL. CXXX.

VErſ. 1 Out of the depths have I cryed unto thee] i. e. Ex portis ipſis deſperationis, from the very boſom and bottom of deſpair, cauſed through deepeſt ſenſe of ſin and fear of wrath. One deep calleth to another, the depth of miſery to the depth of mercy. Baſill and Beza interpret it, Ex intimis cordis penetralibus, from the bottom of my heart, with all earneſtneſs and humility. Hee that is in the low pits and caves of the earth, ſeeth the ſtars in the firmament; ſo hee who is moſt low and lowly, ſeeth moſt of God, and is in beſt caſe to call upon him. As ſpices ſmell beſt, when beaten: and as frankincenſe maximè fragrat cum flagrat, is moſt odoriferous, when caſt into the fire: ſo do Gods afflicted pray beſt, when at the greateſt under, Iſa. 19.22. & 26.16. & 27.6. Luther when hee was buffeted by the Devill at Coburgh, and in great affliction,Joh. Man[illegible: 1 letter]. loc. com. 43. ſaid to thoſe about him, Venite, in contemptum diaboli Pſalmum, de profundis, quatuor vocibus cantemus, come let us ſing that Pſalm, Out of the depths, &c. in deriſion of the Devill. And ſurely this Pſalm is a treaſury of great comfort to all in diſtreſs (reckoned therefore of old amongſt the ſeven Penitenti[illegible: 2 letters]) and is therefore ſacrilegiouſly by the Papiſts taken away from the living, and applyed only to the dead; for no other reaſon, I think, ſaith Beza, but becauſe it beginneth with Out of the Depths have I cryed; a poor ground for Purgatory, or for praying for the ſouls that are there, as Bellarmine makes it.

Verſ. 2 Lord hear my voice.] Precum exauditie identidem eſt precanda. Audience muſt be begged again and again; and if hee once prepare our heart, tis ſure that hee will cauſe his ear to hear, Pſal. 10.17. as when wee bid our Children ask this or that of us, it is becauſe wee mean to give it them.

Verſ. 3 If thou, Lord, ſhouldeſt mark iniquities] This and the next verſe contains, ſaith one, the ſumme of all the Scriptures. Twice hee here nameth the Lord, as deſirous to take hold of him with both his hands. Extremity of Juſtice hee depre [illegible: 3 letters]h, hee would not bee dealt with in rigour and rage. Extrema, fateor, commeritus ſum, Deus; Quid enim aliud dixers? It is confeſſed I have deſerved the extremity of thy fury; but yet let mee talk with thee (as Jer. 12.1) or reaſon the caſe.

O Lord, who ſhall ſtand?] Stand in Judgement, as Pſal. 1.5. and not fall under the weight of thy juſt wrath, which burneth as low as Hell it ſelf? How can any one eſcape the damnation of Hell, which is the juſt hire of the leaſt ſin, Rom. 6.23. and the beſt mans life is fuller of ſins than the Firmament is o[illegible: 1 letter] ſtars, or the furnace of ſparks? Hence that of an Ancient, V[illegible: 1 letter] homiu[illegible: 2 letters] vit[illegible: 1 letter], quantumvis laudabili, ſi, re [illegible: 2 letters] miſcericordi[illegible: 1 letter], judicetur. Woe to the beſt man alive, ſhould hee bee ſtrictly dealt withall: Surely if his faults were but written in his forehead, it would make him pull [illegible: 1 word] hat over his eyes.

Verſ. 4 But there is forgiveneſs with thee] This holds head above water, that we have to do with a forgiving God, Neb. 9.31. none like him for that, Mic. 7.18. For hee doth it naturally, Exod. 34.6. abundantly, Iſa. 55.7. conſtantly, as here; there is (ſtill is) forgiveneſs and propitiation with God; ſo Job. 1.27. the Lamb of God doth take away the ſins of the World; tis a perpetuall act, and ſhould be as a perpetuall picture in our hearts.

That thou mayeſt bee feared] i. e. Sought unto, and ſerved. It is a ſpeech like that, Pſal. 65.2. O thou that heareſt prayer, unto thee ſhall all fleſh come. If there were not forgiveneſs with God, no man would worſhip him from his heart, but flye from his as from a Tyrant. But a promiſe of pardon from a faithfull God maketh men to put themſelves into the hands of juſtice, in hope of mercy. Mr. Perkins expoundeth the words thus, In mercy thou pardoneſt the ſins of ſome, that thou mighteſt have ſome on earth to worſhip thee.

Verſ. 5 I wait for the Lord] I wait, and wait, viz. for deliverance out of miſery, verſ. 1. being aſſured of pardoning mercy. Feri, Domine, feri; à peccatis enim abſolut[illegible: 2 letters] [illegible: 1 word], ſaid Luther, ſtrike, Lord, while thou wilt, ſo long as my ſins are forgive[illegible: 1 letter] I can bee of good comfort; I can wait, or want for a need.

And [illegible: 1 span] ] viz. Of promiſe, that ground of hope unfailable, Rom. 5.5. of [illegible: 1 word] unfeig[illegible: 2 letters]ed, 1 Tim. 1.5.

Verſ. 6 My ſoul waiteth for the Lord] Or, Watcheth for the Lord, Heb My ſoul to the Lord, an eclipticall conciſe ſpeech, importing ſtrong affection, as doth alſo the following reduplication, Prae cuſtodibus ad mane, prae cuſtodibus ad man[illegible: 1 letter].

I ſay more than they] Or, More than they that watch for the morning, wait for the morning; wherein they may ſleep, which by night they might not do.

Verſ. 7 Let Iſrael hope in the Lord] Hope and yet fear, as verſ. 4. (with a filiall fear) fear, and yet hope.

Plenteous Redemption] Are our ſins great? with God there is mercy, matchleſs mercy. Are our ſins many? with God is plenteous redemption, multa redempti[illegible: 1 letter]; hee will multiply pardons, as wee multiply ſins, Iſa. 55.7.

Verſ. 8 And hee ſhall redeem Iſrael] By the value and vertue of Chriſts death, by his merit and ſpirit, 1 Cor. 6.11.

Out of the depths have I cried unto thee, O LORD. This is the Psalmist's statement and plea: he had never ceased to pray even when brought into the lowest state. The depths usually silence all they engulf, but they could not close the mouth of this servant of the Lord; on the contrary, it was in the abyss itself that he cried unto Jehovah. Beneath the floods prayer lived and struggled; yea, above the roar of the billows rose the cry of faith. It little matters where we are if we can pray; but prayer is never more real and acceptable than when it rises out of the worst places. Deep places beget deep devotion. Depths of earnestness are stirred by depths of tribulation. Diamonds sparkle most amid the darkness. Prayer de profundis gives to God gloria in excelsis. The more distressed we are, the more excellent is the faith which trusts bravely in the Lord, and therefore appeals to him, and to him alone. Good men may be in the depths of temporal and spiritual trouble; but good men in such cases look only to their God, and they stir themselves up to be more instant and earnest in prayer than at other times. The depth of their distress moves the depths of their being; and from the bottom of their hearts an exceeding great and bitter cry rises unto the one living and true God. David had often been in the deep, and as often had he pleaded with Jehovah, his God, in whose hand are all deep places. He prayed, and remembered that he had prayed, and pleaded that he had prayed; hoping ere long to receive an answer. It would be dreadful to look back on trouble and feel forced to own that we did not cry unto the Lord in it; but it is most comforting to know that whatever we did not do, or could not do, yet we did pray, even in our worst times. He that prays in the depth will not sink out of his depth. He that cries out of the depths shall soon sing in the heights.

Lord, hear my voice. It is all we ask; but nothing less will content us. If the Lord will but hear us we will leave it to his superior wisdom to decide whether he will answer us or no. It is better for our prayer to be heard than answered. If the Lord were to make an absolute promise to answer all our requests it might be rather a curse than a blessing, for it would be casting the responsibility of our lives upon ourselves, and we should be placed in a very anxious position: but now the Lord hears our desires, and that is enough; we only wish him to grant them if his infinite wisdom sees that it would be for our good and for his glory. Note that the Psalmist spoke audibly in prayer: this is not at all needful, but it is exceedingly helpful; for the use of the voice assists the thoughts. Still, there is a voice in silent supplication, a voice in our weeping, a voice in that sorrow which cannot find a tongue: that voice the Lord will hear if its cry is meant for his ear. Let thine ears be attentive to the voice of my supplication. The Psalmist's cry is a beggar's petition; he begs the great King and Lord to lend an ear to it. He has supplicated many times, but always with one voice, or for one purpose; and he begs to be noticed in the one matter which he has pressed with so much importunity. He would have the King hearken, consider, remember, and weigh his request. He is confused, and his prayer may therefore be broken, and difficult to understand; he begs therefore that his Lord will give the more earnest and compassionate heed to the voice of his many and painful pleadings. When we have already prayed over our troubles it is well to pray over our prayers. If we can find no more words, let us entreat the Lord to hear those petitions which we have already presented. If we have faithfully obeyed the precept by praying without ceasing, we may be confident that the Lord will faithfully fulfil the promise by helping us without fall. Though the Psalmist was under a painful sense of sin, and so was in the depth, his faith pleaded in the teeth of conscious unworthiness; for well he knew that the Lord's keeping his promise depends upon his own character and not upon that of his erring creatures.

If thou, LORD, shouldest mark iniquities, O Lord, who shall stand. If JAH, the all seeing, should in strict justice call every man to account for every want of conformity to righteousness, where would any one of us be? Truly, he does record all our transgressions; but as yet he does not act upon the record, but lays it aside till another day. If men were to be judged upon no system but that of works, who among us could answer for himself at the Lord's bar, and hope to stand clear and accepted? This verse shows that the Psalmist was Under a sense of sin, and felt it imperative upon him not only to cry as a suppliant but to confess as a sinner. Here he owns that he cannot stand before the great King in his own righteousness, and he is so struck with a sense of the holiness of God, and the rectitude of the law that he is convinced that no man of mortal race can answer for himself before a Judge so perfect, concerning a law so divine. Well does he cry, "O Lord, who shall stand?" None can do so: there is none that doeth good; no, not one. Iniquities are matters which are not according to equity: what a multitude we have of these! Jehovah, who sees all, and is also our Adonai, or Lord, will assuredly bring us into judgment concerning those thoughts, and words, and works which are not in exact conformity to his law. Were it not for the Lord Jesus, could we hope to stand? Dare we meet him in the dread day of account on the footing of law and equity? What a mercy it is that we need not do so, for the next verse sets forth another way of acceptance to which we flee.

But there is forgiveness with thee. Blessed but. Free, full, sovereign pardon is in the hand of the great King: it is his prerogative to forgive, and he delights to exercise it. Because his nature is mercy, and because he has provided a sacrifice for sin, therefore forgiveness is with him for all that come to him confessing their sins. The power of pardon is permanently resident with God: he has forgiveness ready to his hand at this instant. "That thou mayest be feared." This is the fruitful root of piety. None fear the Lord like those who have experienced his forgiving love. Gratitude for pardon produces far more fear and reverence of God than all the dread which is inspired by punishment. If the Lord were to execute justice upon all, there would be none left to fear him; if all were under apprehension of his deserved wrath, despair would harden them against fearing him: it is grace which leads the way to a holy regard of God, and a fear of grieving him.

I wait for the LORD, my soul doth wait. Expecting him to come to me in love, I quietly wait for his appearing; I wait upon him in service, and for him in faith. For God I wait and for him only: if he will manifest himself I shall have nothing more to wait for; but until he shall appear for my help I must wait on, hoping even in the depths. This waiting of mine is no mere formal act, my very soul is in it, —"my soul doth wait." I wait and I wait —mark the repetition! "My soul waits", and then again, "My soul waits"; to make sure work of the waiting. It is well to deal with the Lord intensely. Such repetitions are the reverse of vain repetitions. If the Lord Jehovah makes us wait, let us do so with our whole hearts; for blessed are all they that wait for him. He is worth waiting for. The waiting itself is beneficial to us: it tries faith, exercises patience, trains submission, and endears the blessing when it comes. The Lord's people have always been a waiting people: they waited for the First Advent, and now they wait for the Second. They waited for a sense of pardon, and now they wait for perfect sanctification. They waited in the depths, and they are not now wearied with waiting in a happier condition. They have cried and they do wait; probably their past prayer sustains their present patience. And in his word do I hope. This is the source, strength, and sweetness of waiting. Those who do not hope cannot wait; but if we hope for that we see not, then do we with patience wait for it. God's word is a true word, but at times it tarries; if ours is true faith it will wait the Lord's time. A word from the Lord is as bread to the soul of the believer; and, refreshed thereby, it holds out through the night of sorrow expecting the dawn of deliverance and delight. Waiting, we study the word, believe the word, hope in the word, and live on the word; and all because it is "his word, " —the word of him who never speaks in vain. Jehovah's word is a firm ground for a waiting soul to rest upon.

My soul waiteth for the Lord more than they that watch for the morning. Men who guard a city, and women who wait by the sick, long for daylight. Worshippers tarrying for the morning sacrifice, the kindling of the incense and the lighting of the lamps, mingle fervent prayers with their holy vigils, and pine for the hour when the lamb shall smoke upon the altar. David, however, waited more than these, waited longer, waited more longingly, waited more expectantly. He was not afraid of the great Adonai before whom none can stand in their own righteousness, for he had put on the righteousness of faith, and therefore longed for gracious audience with the Holy One. God was no more dreaded by him than light is dreaded by those engaged in a lawful calling. He pined and yearned after his God. I say, more than they that watch for the morning. The figure was not strong enough, though one can hardly think of anything more vigorous: he felt that his own eagerness was unique and unrivalled. Oh to be thus hungry and thirsty after God! Our version spoils the abruptness of the language; the original runs thus —"My soul for the Lord more than those watching for the morning —watching for the morning." This is a fine poetical repeat. We long for the favour of the Lord more than weary sentinels long for the morning light which will release them from their tedious watch. Indeed this is true. He that has once rejoiced in communion with God is sore tried by the hidings of his face, and grows faint with strong desire for the Lord's appearing,

"When wilt thou come unto me, Lord?

Until thou dost appear,

I count each moment for a day,

Each minute for a year."

Let Israel hope in the LORD. Or, "Hope thou, Israel, in Jehovah." Jehovah is Israel's God; therefore, let Israel hope in him. What one Israelite does he wishes all Israel to do. That man has a just right to exhort others who is himself setting the example. Israel of old waited upon Jehovah and wrestled all the night long, and at last he went his way succoured by the Hope of Israel: the like shall happen to all his seed. God has great things in store for his people, they ought to have large expectations. For with the LORD there is mercy. This is in his very nature, and by the light of nature it may be seen. But we have also the light of grace, and therefore we see still more of his mercy. With us there is sin; but hope is ours, because "with the Lord there is mercy." Our comfort lies not in that which is with us, but in that which is with our God. Let us look out of self and its poverty to Jehovah and his riches of mercy. And with him is plenteous redemption. He can and will redeem all his people out of their many and great troubles; nay, their redemption is already wrought out and laid up with him, so that he can at any time give his waiting ones the full benefit thereof. The attribute of mercy, and the fact of redemption, are two most sufficient reasons for hoping in Jehovah; and the fact that there is no mercy or deliverance elsewhere should effectually wean the soul from all idolatry. Are not these deep things of God a grand comfort for those who are crying out of the depths? Is it not better to be in the deeps with David, hoping in God's mercy, than up on the mountain tops, boasting in our own fancied righteousness?

And he shall redeem Israel from all his iniquities. Our iniquities are our worst dangers: if saved from these, we are saved altogether; but there is no salvation from them except by redemption. What a blessing that this is here promised in terms which remove it out of the region of question: the Lord shall certainly redeem his believing people from all their sins. Well may the redemption be plenteous since it concerns all Israel and all iniquities! Truly, our Psalm has ascended to a great height in this verse: this is no cry out of the depths, but a chorale in the heights. Redemption is the top of covenant blessings. When it shall be experienced by all Israel, the latter day glory shall have come, and the Lord's people shall say, "Now, Lord, what wait we for?" Is not this a clear prophecy of the coming of our Lord Jesus the first time? and may we not now regard it as the promise of his second and more glorious coming for the redemption of the body? For this our soul doth wait: yea, our heart and our flesh cry out for it with joyful expectation.

Whole Psalm. The Psalm is the eleventh in the order of the gradual Psalms, and treats of the eleventh step in the spiritual ascent, viz., penitential prayer. —H. T. Armfield.

Whole Psalm. Of the Psalms which are called Penitential this is the chiefest. But, as it is the most excellent, so it has been perverted to the most disgraceful abuse in the Popedom: e.g., that it should be mumbled in the lowest voice by slow bellies, in the sepulchral vigils for their liberation of souls from purgatory: as if David were here treating of the dead, when he has not even spoken a word about them; but says that he himself, a living man, was calling upon God; and exhorts the Israelites, living men also, to do the same. But leaving the buffooneries of the Papists we will rather consider the true meaning and use of the Psalm. It contains the most ardent prayer of a man grievously distressed by a sense of the Divine anger against sin: by earnest turning to God and penitence, he is seeking the forgiveness of his iniquities. —Solomon Gesner.

Whole Psalm. The Holy Ghost layeth out here two opposite passions most plainly —fear, in respect of evil deserving sins, and hope, in regard of undeserved mercies. —Alexander Roberts. 1610.

Whole Psalm. The passionate earnestness of the Psalm is enhanced by the repetition eight times in it of the Divine Name. —The Speaker's Commentary, 1873.

Whole Psalm. This Psalm, perhaps more than any other, is marked by its mountains: depth; prayer; conviction; light; hope; waiting; watching; longing; confidence; assurance; universal happiness and joy...Just as the barometer marks the rising of the weather, so does this Psalm, sentence by sentence, record the progress of the soul. And you may test yourself by it, as by a rule or measure, and ask yourself at each line, "Have I reached to this? Have I reached to this?" and so take your spiritual gauge. —James Vaughan, in "Steps to Heaven," 1878.

Whole Psalm. Whosoever he was that wrote this Psalm, he maketh mention and rehearsal of that prayer that he made to his God in the time of his great danger, and this he doth to the fifth verse; then finding in experience a comfortable answer, and how good a thing it was to pray to God, and to wait on him, he professes, that, as before, he had awaited on him, so still in time coming he would await on him, and this he doeth to the seventh verse. In the third and last part, he turneth him to Israel, to the church, and exhorteth them to await on God, as he had done, promising them mercy and redemption from all their iniquities if they would await on him. —Robert Rollock, 1555-1599.

Whole Psalm. Luther being once asked which were the best Psalms, replied, Psalmi Paulini;and when his companions at table pressed him to say which these were, he answered: Psalms 32, 51, 130, and 143. —Franz Delitzsch.

Whole Psalm. Luther, when he was buffeted by the devil at Coburg, and in great affliction, said to those about him, Venite, in conternptum Disboll, Psalmnum, De Profundis, quatuor vocibus cantemus;"Come, let us sing that Psalm, `Out of the depths, ' etc., in derision of the devil." —John Trapp.

Whole Psalm. The circumstances in which Dr. John Owen's Exposition of Psalm 130 originated are peculiarly interesting. Dr. Owen himself, in a statement made to Mr. Richard Davis, who ultimately became pastor of a church in Rowel, Northamptonshire, explains the occasion which led him to a very careful examination of the fourth verse in the Psalm. Mr. Davis, being under religious impressions, had sought a conference with Owen. In the course of the conversation, Dr. Owen put the question, "Young man, pray in what manner do you think to go to God?" "Through the Mediator, sir", answered Mr. Davis. "That is easily said", replied the doctor, "but I assure you it is another thing to go to God through the Mediator than many who make use of the expression are aware of. I myself preached Christ", he continued, "some years, when I had but very little, if any, experimental acquaintance with access to God through Christ; until the Lord was pleased to visit me with sore affliction, whereby I was brought to the mouth of the grave, and under which my soul was oppressed with horror and darkness; but God graciously relieved my spirit by a powerful application of Ps 130:4, But there is forgiveness with thee, that thou mayest be feared, from whence I received special instruction, peace and comfort, in drawing near to God through the Mediator, and preached thereupon immediately after my recovery." —William H. Goold, editor of Owen's Collected Works, 1851.

Out of the depths have I cried unto thee, O Lord. Is there not a depth of sin, and a depth of misery by reason Of sin, and a depth of sorrow by reason of misery? In all which, both David was, and I, God help me, am deeply plunged; and are not these depths enough out of which to cry? And vet, perhaps, none of these depths is that which David means; but there are depths of danger —a danger of body and a danger of soul, and out of these it seems that David cried; for the danger of his body was so deep that it had brought him to death's door, and the danger of his soul so deep that it had almost brought him to the gates of despair; and had he not just cause then to say, "Out of the depths have cried to thee, O God"? And yet there is a depth besides these that must help to lift us out of these —a depth of devotion, without which depth our crying out of other depths will never be heard. For devotion is a fire that puts a heat into out' crying, and carries it up into coelum empyroeum —the heaven of fire, where God himself is. And now join all these depths together —the depth of sin, of misery, of sorrow, the depth of danger, and the depth of devotion, —and then tell me if David had not, if I have not, as just cause as ever Jonah had to say, "Out of the depths have I cried to thee, O God." Indeed, to cry out of the depths hath many considerable circumstances to move God to hear: it acknowledgeth his infinite power when no distance can hinder his assistance; it presents our own faith when no extremity can weaken our hope; it magnifies God's goodness when he, the Most High, regards the most low; it expresses our own earnestness, seeing crying out of depths must needs be a deep cry; and if each of these singly, and by itself, be motive sufficient to move God to hear, how strong must the motive needs be when they are all united? and united they are all in crying out of the depths; and therefore now that I cry to thee out of the depths, be moved, O God, in thy great mercy to "hear my voice." It is cause enough for God not to hear some because they do not cry —cause enough not to hear some that cry because not out of the depths; but when crying and out of the depths are joined together, it was never known that God refused to hear; and therefore now that I cry to thee out of the depths, be pleased, O God, in thy great mercy to hear my voice. —Sir Richard Baker, in "Meditations and Disquisitions upon the Three last Psalmes of David", 1639.

Out of the depths. By the deep places (as all the ancients consent) is meant the deep places of afflictions, and the deep places of the heart troubled for sin. Afflictions are compared to deep waters. Ps 18:16: "He drew me out of many waters." "Save me, O God, for the waters are come in unto my soul." And surely God's children are often cast into very desperate cases, and plunged into deep miseries, to the end that they may send out of a contrite and feeling heart such prayers as may mount aloft and pierce the heavens. When we are in prosperity our prayers come from our lips; and therefore the Lord is forced to cast us down, that our prayers may come from our hearts, and that our senses may be wakened from the security in which they are lying. Albeit the throne of God be most high, yet he delighteth to hear the petition of hearts that are most low, that are most cast down by the sight of sin. There is no affliction, neither any place so low (yea, if as low as the belly of the whale wherein Jonah lay) which can separate us from the love of the Lord, or stay our prayers from coming before him. Those that are farthest cast down are not farthest from God, but are nearest unto him. God is near to a contrite heart, and it is the proper seat where his Spirit dwelleth: Isa 66:2. And thus God dealeth with us, as men do with such houses that they are minded to build sumptuously and on high; for then they dig deep grounds for the foundation. Thus God purposing to make a fair show of Daniel, and the three children in Babel; of Joseph in Egypt; of David in Israel; he first threw them into the deep waters of affliction. Daniel is cast into the den of lions; the three children are thrown into the fiery furnace; Joseph is imprisoned; David exiled. Yet all those he exalted and made glorious temples to himself. Mark hereby the dulness of our nature, that is such, that God is forced to use sharp remedies to awaken us. Jonah lay sleeping in the ship, when the tempest of God's wrath was pursuing him: God therefore threw him irate the belly of the whale, and the bottom of the deep, that from those deep places he might cry to him. When, therefore, we are troubled by heavy sickness, or poverty, or oppressed by the tyranny of men, let us make profit and use thereof, considering that God hath cast his best children into such dangers for their profit; and that it is better to be in deep dangers praying, than on the high mountains of vanity playing. —Archibald Symson, in "A Sacred Septenarie," 1638.

Out of the depths. "Depths!" oh! into what "depths" men can sink! How far from happiness, glory, and goodness men can fall. There is the depth of poverty. A man can become utterly stripped of all earthly possessions and worldly friends! Sometimes we come upon a man, still living, but in such abject circumstances, that it strikes us as a marvel that a human being can sink lower than the beasts of the field. Then there is the depth of sorrow. Billow after billow breaks over the man, friend after friend departs, lover and friend are put into darkness. All the fountains of his nature are broken up. He is like a water logged ship, from the top waves plunging down as if into the bottom of the sea. So often in such depths, sometimes like Jonah in the whale's belly, the monster carrying him down, down, down, into darkness. There are depths after depths of mental darkness, when the soul becomes more and more sorrowful, down to that very depth which is just this side of despair. Earth hollow, heaven empty, the air heavy, every form a deformity, all sounds discord, the past a gloom, the present a puzzle, the future a horror. One more step down, and the man will stand in the chamber of despair, the floor of which is blistering hot, while the air is biting cold as the polar atmosphere. To what depths the spirit of a man may fall!

But the most horrible depth into which a man's soul can descend is sin. Sometimes we begin on gradual slopes, and slide so swiftly that we soon reach great depths; depths in which there are horrors that are neither in poverty, nor sorrow, nor mental depression. It is sin, it is an outrage against God and ourselves. We feel that there is no bottom. Each opening depth reveals a greater deep. This is really the bottomless pit, with everlasting accumulations of speed, and perpetual lacerations as we descend. Oh, depths below depths! Oh, falls from light to gloom, from gloom to darkness! Oh, the hell of sin! What can we do? We can simply cry, CRY, CRY! But, let us cry to God. Useless, injurious are other cries. They are mere expressions of impotency, or protests against imaginary fate. But the cry of the spirit to the Most High is a manful cry. Out of the depths of all poverty, all sorrow, all mental depression, all sin, cry unto God! —From "The Study and the Pulpit", 1877.

Out of the depths have I cried.

Up from the deeps, O God, I cry to thee!

Hear my soul's prayer, hear thou her litany,

O thou who sayest, "Come, wanderer, home to me."

Up from the deeps of sorrow, wherein lie

Dark secrets veil'd from earth's unpitying eye,

My prayers, like star crown'd angels, Godward fly.

From the calm bosom when in quiet hour

God's Holy Spirit reigns with largest power,

Then shall each thought in prayer's white blossom flower.

Not from life's shallows, where the waters sleep,

A dull, low marsh where stagnant vapours creep,

But ocean voiced, deep calling unto deep.

As he of old, King David, call'd to thee,

As cries the heart of poor humanity,

"Clamavi, Domine, exaudi me!" —C. S. Fenner.

But when he crieth from the deep, he riseth from the deep, and his very cry suffereth him not to be long at the bottom. —Augustine.

It has been well said that the verse puts before us six conditions of true prayer: it is lowly, "out of the deep"; fervent, "have I called"; direct to God himself, "unto thee"; reverent, "O LORD"; awed, "LORD", a solemn title, is again used; one's very own, "hear my voice." —Neale and Littledale.

Have I cried. There are many kinds and degrees of prayer in the world; from the coldest form to the most intense agony. Every one prays; but very few "cry." But of those who do "cry to God", the majority would say, —"I owe it to the depths. I learnt it there. I often prayed before; but never —till I was carried down very deep —did I cry." "Out of the depths have I cried unto thee, O Lord." It is well worth while to go down into any "depth" to be taught to "cry." It is not too much to say that we do not know what prayer may be till we have "cried." And we seldom rise till we have gone very deep. "I die! I perish! I am lost! Help, Lord! Help me! Save me now! Do it now, Lord, or I am lost. O Lord, hear! O Lord, forgive! O Lord, hearken and do; defer not, for thine own sake, O my God!" In mid day, if you are taken from the bright and sunny scenes of light, and go down into the bottom of a pit you may see the stars, which were invisible to you in the upper air. And how many could say that things they knew not in life's noon, they have found in life's midnight, and that they owe their glimpses of glory, and their best avenues of thought, and the importunacy of prayer, and the victories of faith, to seasons when they walked in very dark places. "Out of the depths have I cried unto thee, O Lord." —James Vaughan.

Have I cried unto thee, Jehovah. God gave out that name Jehovah to his people to confirm their faith in the stability of his promises: Ex 3:1-22 He who is Being himself will assuredly give being and subsistence to his promises. Being to deal with God about the promises of grace, he makes his application to him under this name: "I call upon thee, Jehovah." —John Owen, in "A Practical Exposition upon Psalm 130."

Lord, hear my voice, etc. Every prayer should have its reverent invocation, as every temple its porch. The two greatest prayers in the Old Testament —Solomon's prayer and Daniel's prayer —both have it very emphatically. And it is a very distinct part of our own perfect model: "Our Father, which art in heaven, hallowed be thy name." On our part it is deferential, and puts the mind into its proper form; while it places the great God, whom it addresses, where he ought to be, —in the awe of his glory; in the magnitude of his power; in the infinitude of his wisdom and love. Never think little of that part of your prayer: never omit, never hurry over the opening address. Do not go into his presence without a pause, or some devout ascription. Lord, hear my voice: let thine ears be attentive to the voice of my supplications. True, he is always listening and waiting for his children's "cry", —far more prepared to answer, than we are to ask. And the very fact that we are praying is a proof of his attention, —for who but he put it into our hearts to make that prayer? Nevertheless, it becomes us, and honours him, to establish, at the outset, the right relationship between a creature and his Creator; between a child and his Father: "Lord, hear my voice: let thine ears be attentive to the voice of my supplication." —James Vaughan.

Lord. Hebrew, Adonai. As Jehovah marks his unchangeable faithfulness to his promises of delivering his people, so Adonai his Lordship over all hindrances in the way of his delivering them. —Andrew Robert Fausset, in "A Commentary, Critical, Experimental and Practical", 1866.

Lord, hear my voice, etc. The expressions are metaphorical, and borrowed from the carriage of a parent to a child, and upon the matter his suit is this, —Lord, notice me when I pray, as a parent will notice his distressed child's cry when he is like to ruin. Let thine ears be attentive to the voice of my supplications; that goes a little further; that as a parent knowing a child to be in hazard, he will listen and hearken attentively if he can hear him cry, and notice and ponder that cry, and what he cries for; so he pleaded with God, that he would be waiting on and attentive, to see and hear if a cry should come from him, and that he would affectionately ponder and notice it when he hears it. —George Hutcheson, 1678.

If thou, LORD, shouldest mark iniquities, etc. But doth not the Lord mark iniquity? Doth not he take notice of every sin acted by any of the children of men, especially by his own children? Why, then, doth the Psalmist put it upon an if? "If thou, LORD, shouldest mark iniquity." 'Tis true, the Lord marks all iniquity to know it, but he doth not mark any iniquity in his children to condemn them for it: so the meaning of the Psalm is, that if the Lord should mark sin with a strict and severe eye, as a judge, to charge it upon the person sinning, no man could bear it.

The word rendered to mark notes, first, to watch, or to observe with strictest diligence, and is therefore in the noun rendered a watch tower, upon which a man is placed to take observation of all things that are done, and of all persons that pass by, or approach and come near. A watchman placed upon a high tower is bound industriously and critically to observe all passengers and passages, all that his eye can reach. So saith the text, —If thou shouldest mark as a watchman, and eye with rigour everything that passeth from us, "who shall stand?" that is, make good his cause in the day of his judgment and trial before thee.

Secondly, the word signifieth to keep in mind, to lay up, to have, as it were, a store and stock, a memorial or record, of such and such things by us. In that sense it is said (Ge 37:11), "Joseph's brethren envied him; but his father observed the saying": he marked what Joseph spake about his dreams, he laid it up, and did not let it pass away as a dream, or as a vision of the night. Thus, by "If the Lord should mark iniquity", we understand —if he should treasure up our sins in his memory, and keep them by him, "who were able to stand when accounted with?" The Lord, in a way of grace, seeth as if he saw, not, and winks at us oftentimes when we do amiss. —Joseph Caryl.

Let thine ears be attentive to the voice of my supplication, but let not thine eyes be intentive to the stains of my sin; for If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? or who shall be able to abide it? Did not the angels fall when thou markest their follies? Can flesh, which is but dust, be clean before thee, when the stars, which are of a far purer substance, are not? Can anything be clean in thy sight which is not as clean as thy sight? and can any cleanness be equal to thine! Alas! O Lord, we are neither angels nor stars, and how then can we stand when those fell? how can we be clean when these be impure? If thou shouldest mark what is done amiss, there would be marking work enough for thee as long as the world lasts; for what action of man is free from stain of sin, or from defect of righteousness? Therefore, mark not anything in me, O God, that I have done, but mark that only in me which thou hast done thyself. Mark in me thine own image; and then thou mayest look upon me, and yet say still, as once thou saidst, Et erant omnia valde bona "And all things were very good". —Sir Richard Baker.

Verse 3 (whole verse). We are introduced at once into all the solemnities of a criminal court. The judge is seated on the bench: the culprit is standing at the bar, charged with a capital offence, the witnesses are giving their evidence against him. The judge is listening attentively to everything which is said; and in order to assist his memory, he takes notes of the more important parts. If the Lord were to try us after this fashion, what would be the result? Suppose him seated on his throne of inflexible righteousness, taking notes, with a pen in his hand, of the transgressions which are proven against us. Nothing is omitted. Every sin is marked down with its peculiar aggravations. There is no possibility of escape from the deserved condemnation. The evidence against us is clear, and copious, and overwhelming. A thousandth part of it is sufficient to determine our doom. The Judge has no alternative but to pronounce the awful sentence. We must die a felon's death. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? —M. M'Michael.

If thou, LORD, shouldest mark. If thou shouldest inquire and scrutinize, and then shouldest retain and impute: (for the Hebrew word imports both:) if thou shouldest inquire, thou wouldst find something of iniquity in the most righteous of mankind; and when thou hast found it, if thou shouldest retain it, and call him to an account for it, he could by no means free himself of the charge, or expiate the crime. Inquiring, thou wouldst easily find iniquity; but the sinner by the most diligent inquiry will not be able to discover a ransom, and therefore will be unable to stand, will have no place on which to rest his foot, but will fall by the irresistible judgments of thy law, and the sentence of thy justice. —Robert Leighton.

If thou, LORD. He here fixes on another name of God, which is Jah: a name, though from the same root as the former, yet seldom used but to intimate and express the terrible majesty of God. "He rideth on the heavens, and is extolled by his name Jail": Ps 68:4. He is to deal now with God about the guilt of sin: and God is represented to the soul as great and terrible, that he may know what to expect and look for, if the matter must be tried out according to the demerit of sin. —John Owen.

If thou, LORD...O Lord. Mark here that in this third verse he two times nameth God by the Lord (as he doth also in the ninth verse), showing to us hereby his earnest desire to take hold of God with both his hands. He nameth him not only Adonai, but also Jah (which two signify his nature and power); all the qualities of God must be conjoined and concur together for us: although he be Adonai, yet if he be not also Jah we are undone. —Archibald Symson.

LORD...Lord. If God should show himself as JAH, no creature would be able to stand before him, who is Adonai, and can therefore carry out his judicial will or purpose. —Franz Delitzsch.

Iniquities. The literal meaning of the word "iniquity" is "a thing which is not equal", or "not fair." Whatever breaks a command of God is "not equal." It does not match with what man is, nor with what God is. It does not keep the high level of the law. It is altogether out of proportion to all that God has done. It destroys the harmony of creation. It does not rise even to the height of conscience. Still more, it mars and makes a flaw in the divine government. Therefore sin is an unequal thing, fitting nothing, disarranging everything. And it is not fair. It is not fair to that God upon whose empire it is a trespass. It is not fair to your fellow creatures, to whom it may be a very great injury. It is not fair to yourself, for your happiness lies in obedience. Therefore we call sin "iniquity." Or, as the Prayer Book Version expresses the same idea, "a thing amiss", missing its proper mark. "If thou shouldest be extreme to mark what is done amiss." —James Vaughan.

O Lord, who shall stand? As soon as God manifests signs of anger, even those who appear to bc the most holy adopt this language. If God should determine to deal with them according to justice, and call them to his tribunal, not one would be able to stand; but would be compelled to fly for refuge to the mercy of God. See the confessions of Moses, Job, David, Nehemiah, Isaiah, Daniel, Paul, and others of the apostles. Hear Christ teaching his disciples to cry to the Father who is in heaven, "Forgive us our trespasses!" If before God the Patriarchs, Prophets, and Apostles, although possessing unusual holiness, nevertheless fell down, and as suppliants prayed for forgiveness, what shall be done with those who add sin to sin? —D. H. Mollerus.

Verses 3-4. These two verses contain the sum of all the Scriptures. In the third is the form of repentance, and in the fourth the mercies of the Lord. These are the two mountains, Gerizim and Ebal, mentioned in De 27:12-13. These are the pillars in Solomon's temple (1Ki 7:21), called Jachin and Boaz. We must, with Paul, persuade ourselves that we are come from Mount Sinai to Mount Zion, where mercy is, although some sour grapes must be eaten by the way. Jeremy tasted in his vision first a bitter fig out of one basket, then a sweet fig out of the other. In the days of Moses the waters were first bitter, then sweetened by the sweet wood. And Elisha cast in salt into the pottage of the sons of the prophets, then it became wholesome. —Archibald Symson.

Verses 3-4. As I was thus in musing and in my studies, considering how to love the LORD, and to express my love to him, that saying came in upon me: If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. These were good words to me, especially the latter part thereof; to wit, that there is forgiveness with thee that thou mayest be feared; that is, as then I understood it, that he might be loved and had in reverence; for it was thus made out to me, that the great God did set so high an esteem upon the love of his poor creatures, that rather than he would go without their love he would pardon their transgressions. —John Bunyan.

But there is forgiveness with thee, that thou mayest be feared. One would think that punishment should procure fear, and forgiveness love; but nemo majus diligit, quam qui maxime veretur offendere —no man more truly loves God than he that is most fearful to offend him. "Thy mercy reacheth to the heavens, and thy faithfulness to the clouds" —that is, above all sublimities. God is glorious in all his works, but most glorious in his works of mercy; and this may be one reason why St. Paul calls the gospel of Christ a "glorious gospel": 1 Ti 1:11. Solomon tells us, "It lathe glory of a man to pass by an offence." Herein is God most glorious, in that he passeth by all the offences of his children. Lord, who can know thee and not love thee, know thee and not fear thee? We fear thee for thy justice, and love thee for thy mercy; yea, fear thee for thy mercy, and love thee for thy justice; for thou art infinitely good in both. —Thomas Adams.

But there is forgiveness with thee, that thou mayest be feared. But is this not a mistaking in David to say, There is mercy with God, that he may be feared; all as one to say, There is severity with him, that he may be loved for if we cannot love one for being severe, how should we fear him for being merciful I Should it not, therefore, have been rather said, There is justice with thee, that thou mayest be feared? seeing it is justice that strikes a terror and keeps in awe; mercy breeds a boldness, and boldness cannot stand with fear, and therefore not fear with mercy. But is there not, I may say, an active fear, not to offend God, as well as a passive fear for having offended him? and with God's mercy may well stand the active fear, though not so well, perhaps, the passive fear which is incident properly to his justice. There is a common error in the world, to think we may be the bolder to sin because God is merciful; but, O my soul, take heed of this error, for God's mercy is to no such purpose; it is not to make us bold, but to make us fear: the greater his mercy is, the greater ought our fear to be, for there is mercy with him that he may be feared. Unless we fear, he may choose whether he will be merciful or no; or rather, we maybe sure he will not be merciful, seeing he hath mercy for none but for them that fear him; and there is great reason for this, for to whom should mercy show itself but to them that need it? and if we think we need it we will certainly fear. Oh, therefore, most gracious God, make me to fear thee; for as thou wilt not be merciful to me unless I fear thee, so I cannot fear thee unless thou first be merciful unto me. —Sir Richard Baker.

But there is forgiveness with thee, that thou mayest be feared. Even Saul himself will lift up his voice and weep when he seeth a clear testimony of the love and undeserved kindness of David. Hast thou never beheld a condemned prisoner dissolved in tears upon the unexpected and unmerited receipt of a pardon, who all the time before was as hard as a flint? The hammer of the law may break the icy heart of man with terrors and horrors, and yet it may remain ice still, unchanged; but when the fire of love kindly thaws its ice, it is changed and dissolved into water —it is no longer ice, but of another nature. —George Swinnock.

But there is forgiveness with thee, that thou mayest be feared. The Evangelical doctrine of the gratuitous forgiveness of sins does not of itself beget carelessness, as the Papists falsely allege; but rather a true and genuine fear of God; like as the Psalmist here shows that this is the final cause and effect of the doctrine. —Solomon Gesner.

But there is forgiveness with thee, etc. His judgments and his wrath may make us astonished and stupefied; but, if there be no more they will never make us to come to God. Then if this be not sufficient, what more is requisite? Even a sight of the Lord's mercy, for that is most forcible to allure, as the prophet saith here, and as the church of God says (So 1:3), "Because of the savour of thy good ointments, therefore the virgins love thee." This only is forcible to allure the sinner: for all the judgments of God, and curses of the law, will never allure him. What was the chief thing that moved the prodigal son to return home to his father? Was it chiefly the distress, the disgrace and poverty where with he was burdened, or the famine that almost caused him to starve? No, but the chief thing was this, he remembered that he had a loving father. That maketh him to resolve with an humble confession to go home Lu 15:1-32 Even so is it with the sinner; it is not terrors and threatenings that chiefly will move him to come to God, but the consideration of his manifold and great mercies. —Robert Rollock.

But. How significant is that word "but" As if you heard justice clamouring, "Let the sinner die", and the fiends in hell howling, "Cast him down into the fires", and conscience shrieking, : "Let him perish", and nature itself groaning beneath his weight, the earth weary with carrying him, and the sun tired with shining upon the traitor, the very air sick with finding breath for one who only spends it in disobedience to God. The man is about to be destroyed, to be swallowed up quick, when suddenly there comes this thrice blessed "but", which stops the reckless course of ruin, puts forth its strong arm bearing a golden shield between the sinner and destruction, and pronounces these words, "But there is forgiveness with God, that he may be feared." —C. H. S.

There is a propitiation with thee, so some read it: Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. —Matthew Henry.

Forgiveness. Hebrew, selichah, a word used only here and by Daniel once (Da 9:9), and by Nehemiah (Ne 9:17). —Christopher Wordsworth.

That thou mayest be feared. This forgiveness, this smile of God, binds the soul to God with a beautiful fear. Fear to lose one glance of love. Fear to lose one work of kindness. Fear to be carried away from the heaven of his presence by an insidious current of worldliness. Fear of slumber. Fear of error. Fear of not enough pleasing him. Our duty, then, is to drink deep of God's forgiving love. To be filled with it is to be filled with purity, fervency, and faith. Our sins have to hide their diminished heads, and slink away through crevices, when forgiveness —when Christ —enters the soul. —George Bowen, in "Daily Meditations," 1873.

Verses 4-5, 7-8. David puts his soul out of all fear of God's taking this course reckoning strictly with poor penitent souls, by laying down this comfortable conclusion, as an indubitable truth: "But there is forgiveness with thee, that thou mayest be feared." That is, there is forgiveness in thy nature, thou carriest a pardoning heart in thy bosom; yea, there is forgiveness in thy promise; thy merciful heart doth not only incline thee to thoughts of forgiving; but thy faithful promise binds thee to draw forth the same unto all that humbly and seasonably lay claim thereunto. Now, this foundation laid, see what superstructure this holy man raiseth (Ps 130:5): "I wait for the LORD, my soul doth wait, and in his word do I hope." As if he had said, Lord, I take thee at thy word, and am resolved by thy grace to wait at the door of thy promise, never to stir thence till I have my promised dole (forgiveness of my sins) sent out unto me. And this is so sweet a morsel, that he is loath to eat it alone, and therefore he sends down the dish, even to the lower end of the table, that every godly person may taste with him of it (Ps 130:7-8): "Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities." As if he had said, That which is a ground of hope to me, notwithstanding the clamour of my sins, affords as solid and firm a bottom to any true Israelite or sincere soul in the world, did he but rightly understand himself, and the mind of God in his promise. Yea, I have as strong a faith for such as for my own soul, and I durst pawn the eternity of my happiness upon this principle, —that God should redeem every sincere Israelite from all his iniquities. —William Gurnall.

I wait for the LORD, etc. We pronounce this a most blessed posture of the believer. It runs counter to everything that is natural, and, therefore, it is all the more a supernatural grace of the gracious soul. In the first place it is the posture of faith. Here is the gracious soul hanging in faith upon God in Christ Jesus; upon the veracity of God to fulfil his promise, upon the power of God to help him in difficulty, upon the wisdom of God to counsel him in perplexity, upon the love of God to shield him in danger, upon the omniscience of God to guide him with his eye, and upon the omnipresence of God to cheer him with his presence, at all times and in all places, his sun and shield. Oh, have faith in God.

It is also a prayerful posture. The soul waiting for God, is the soul waiting upon God. The Lord often shuts us up to this waiting for his interposition on our behalf, that he may keep us waiting and watching at the foot of his cross, in earnest, believing, importunate prayer. Oh, it is the waiting for the Lord that keeps the soul waiting upon the Lord!

It is also the posture of a patient waiting for the Lord. There is not a more God honouring grace of the Christian character than patience —a patient waiting on and for the Lord. It is that Christian grace, the fruit of the Spirit, which will enable you to bear with dignity, calmness, and submission the afflictive dealings of your Heavenly Father, the rebuke of the world, and the wounding of the saints.

It is the posture of rest. A soul waiting for the Lord is a soul resting in the Lord. Waiting and resting! Wearied with traversing in vain the wide circle of human expedients; coming to the end of all your own wisdom, strength, and resources; your uneasy, jaded spirit is brought into this resting posture of waiting on, and waiting for, the Lord; and thus folds its drooping wings upon the very bosom of God. Oh, how real and instant is the rest found in Jesus! Reposing in him, however profound the depth of the soul, however dark the clouds that drape it, or surging the waters that overwhelm it, all is sunshine and serenity within. —Condensed from "Soul Depths and Soul Heights", by Octavius Winslow, 1874.

I wait for the LORD. Waiting is a great part of life's discipline, and therefore God often exercises the grace of waiting. Waiting has four purposes. It practises the patience of faith. It gives time for preparation for the coming gift. It makes the blessing the sweeter when it arrives. And it shows the sovereignty of God, —to give just when and just as he pleases. It may be difficult to define exactly what the Psalmist had in his mind when he said, "I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning." It may have been the Messiah, whose coming was a thing close at hand to the mind of the ancient Jews, just as the Second Advent is to us. It may have been some special interposition of Divine Providence. But more probably, looking at the place which it occupies, and at the whole tenor of the Psalm, and its line of thought, "The Lord" he waited for so intently was that full sense of safety, peace, and love which God's felt presence gives, and which is, indeed, nothing else but the coming of the Lord most sensibly and palpably into an anxious and longing heart. The picture of the waiting man is a striking one. It is as of one on the ridge of a journey, looking onward on his way, standing on tiptoe, and therefore needing something to lean on, and to support him. "I wait for the Lord", —spiritually, with my deepest thoughts —in the very centre of my being —"I wait for the Lord, my soul doth wait." And I rest, I stay myself on what thou, O Lord, hast said. "My soul doth wait, and in his word do I hope." In all your waitings remember two things: Let it not be so much the event which you wait for, as the Lord of the event; the Lord in the event. And take care that you have a promise underneath you, —"In his word do I hope", —else "waiting" will be too much for you, and after all it may be in vain. —James Vaughan.

I wait...I hope. Waiting and hoping ever attend the same thing. No man will wait at all for that which he hath no hope of, and he who hath hope will wait always. He gives not over waiting, till he gives over hoping. The object of hope is some future good, but the act of hoping is at present good, and that is present pay to bear our charges in waiting. The word implies both a patient waiting and a hopeful trusting. So Christ expounds it (Mt 12:21), rendering that of the prophet (Isa 42:1-4), "The isles shall wait for his law", thus, "In his name shall the Gentiles trust." —Joseph Caryl.

Verses 5-6. In these two verses he doth four times make mention of his hope, and attendance upon God and his word, to let us see how sure a hold we should take on God, and with how many temptations our faith is assaulted, when we can see no reason thereof. Nothing will bear us up but hope. Spero meliora. What encourages husbandmen and mariners against the surges and waves of the sea, and evil weather, but hope of better times? What comforteth a sick man in time of sickness, but hope of health? or a poor man in his distress, but hope of riches? or a prisoner, but hope of liberty? or a banished man, but hope to come home? All these hopes may fail, as oftentimes wanting a warrant. Albeit a physician may encourage a sick man by his fair words, yet he cannot give him an assurance of his recovery, for his health depends on God: friends and courtiers may promise poor men relief, but all men are liars; only God is faithful who hath promised. Therefore let us fix our faith on God, and our hope in God; for he will stand by his promise. No man hath hoped in him in vain, neither was ever any disappointed of his hope. —Archibald Symson.

Faith doth ultimately centre in the Deity. God himself in his glorious nature, is the ultimate object where unto our faith is resolved. The promise, simply considered, is not the object of trust, but God in the promise; and from the consideration of that we ascend to the Deity, and cast our anchor there. "Hope in the word" is the first act, but succeeded by hoping in the Lord: "In his word do I hope": that is not all; but, "Let Israel hope in the Lord." That is the ultimate object of faith, wherein the essence of our happiness consists, and that is God. God himself is the true and full portion of the soul. —Stephen Charnock, 1628-1680.

Faith doth ultimately centre in the Deity. God himself in his glorious nature, is the ultimate object where unto our faith is resolved. The promise, simply considered, is not the object of trust, but God in the promise; and from the consideration of that we ascend to the Deity, and cast our anchor there. "Hope in the word" is the first act, but succeeded by hoping in the Lord: "In his word do I hope": that is not all; but, "Let Israel hope in the Lord." That is the ultimate object of faith, wherein the essence of our happiness consists, and that is God. God himself is the true and full portion of the soul. —Stephen Charnock, 1628-1680.

My soul waiteth for the LORD. And now, my soul, what do I live for but only to wait upon God, and to wait for God? To wait upon him, to do him service, to wait for him, to be enabled to do him better service; to wait upon him, as being Lord of all; and to wait for him, as being the rewarder of all; to wait upon him whose service is better than any other command, and to wait for him whose expectation is better than any other possession. Let others, therefore, wait upon the world, wait for the world; I, O God, will wait upon thee, for thee, seeing I find more true contentment in this waiting than all the world can give me in enjoying; for how can I doubt of receiving reward by my waiting for thee when my waiting for thee is itself the reward of my waiting upon thee? And therefore my soul waiteth; for if my soul did not wait, what were my waiting worth no more than I were worth myself, if I had not a soul; but my soul puts a life into my waiting, and makes it become a living sacrifice. Alas, my frail body is very unfit to make a waiter: it rather needs to be waited upon itself: it must have so much resting, so often leave to be excused from waiting, that if God should have no other waiters than bodies, he would be left oftentimes to wait upon himself; but my soul is Divinoe particula auroe a portion of the Divine breath, endued with all qualities fit for a waiter; and hath it not received its abilities, O God, from thee?] And therefore my soul waiteth, and is so intent in the service that it waits "more than they that watch for the morning." —Sir Richard Baker.

Hammond thus renders the verse: —"My soul hasteneth to the Lord from the guards in the morning, the guards in the morning."

More than they that watch for the morning. Look, as the weary sentinel that is wet and stiff with cold and the dews of the night, or as the porters that watched in the Temple, the Levites, were waiting for the daylight, so "more than they that watch for the morning" was he waiting for some glimpse of God's favour. Though he do not presently ease us of our smart or gratify our desires, yet we are to wait upon God. In time we shall have a good answer. God's delays are not denials. Day will come at length, though the weary sentinel or watchman counts it long first; so God will come at length; he will not be at our beck. We have deserved nothing, but must wait for him in the diligent use of means; as Benhadad's servants watched for the word "brother", or anything of kindness to drop from the king of Israel. —Thomas Manton.

More than they that watch for the morning. How many in the hallowed precincts of the Temple turned with anxious eye to the east, for the first red streak over Moab's mountains that gave intimation of approaching day; yet it was not for deliverance they waited, but for the accustomed hour when the morning sacrifice could be offered, and the soul be relieved of its gratitude in the hymn of thanksgiving, and of the burden of its sorrows and sins by prayer, and could draw that strength from renewed intercourse with heaven, that would enable it in this world to breathe the spirit and engage in the beneficent and holy deeds of a better. —Robert Nisbet.

I say, more than they that watch for the morning, for must there not be a proportion between the cause and effect? If my cause of watching be more than theirs, should not my watching be more than theirs? They that watch for the morning have good cause, no doubt, to watch for it, that it may bring them the light of day; but have not I more cause to watch, who wait for the light that lighteth every one that comes into the world? They that watch for the morning wait but for the rising of the sun to free them from darkness, that hinders their sight; but I wait for the rising of the Sun of righteousness to dispel the horrors of darkness that affright my soul. They watch for the morning that they may have light to walk by; but I wait for the Dayspring from on High to give light to them that sit in darkness and in the shadow of death, and to guide our feet into the way of peace. But though there may be question made of the intentness of our watching, yet of the extensiveness there can be none, for they that watch for the morning watch at most but a piece of the night; but I have watched whole days and whole nights, and may I not then justly say, I wait more than they that watch for the morning? —Sir Richard Baker.

Holy men like Simeon, and devout priests like Zacharias, there were, amidst this seething people, who, brooding, longing, waiting, chanted to themselves day by day the words of the Psalmist, "My soul waiteth for the Lord more than they that watch for the morning." As lovers that watch for the appointed coming, and start at the quivering of a leaf, the flight of a bird, or the humming of a bee, and grow weary of the tense strain, so did the Jews watch for their Deliverer. It is one of the most piteous sights of history, especially when we reflect that he came, —and they knew him not. —Henry Ward Beechef, in his "Life of Jesus the Christ."

Watch. We do injustice to that good and happy word, "watch", when we take it as watching against; against a danger; against a coming evil. It will bear that interpretation; but it is a far higher, and better, and more filial thing to watch for a coming good than to watch against an approaching evil. So, "watching for", we send up our arrows of prayer, and then look trustingly to see where they are coming down again. So, "watching for", we listen, in silence, for the familiar voice we love. So, "watching for", we expect the Bridegroom! Take care, that as one always standing on the eve, —not of danger, but of happiness, —your "watch" be the "watch" of love, and confidence, and cheerful hope. —James Vaughan.

In the year 1830, on the night preceding the first of August, the day the slaves in our West Indian Colonies were to come into possession of the freedom promised them, many of them, we are told, never went to bed at all. Thousands, and tens of thousands of them, assembled in their places of worship, engaging in devotional duties, and singing praises to God, waiting for the first streak of the light of the morning of that day on which they were to be made free. Some of their number were sent to the hills, from which they might obtain the first view of the coming day, and, by a signal, intimate to their brethren down in the valley the dawn of the day that was to make them men, and no longer, as they had hitherto been, mere goods and chattels, —men with souls that God had created to live forever. How eagerly must these men have watched for the morning! —T. W. Aveling, in "The Biblical Museum," 1872.

Let Israel hope in the LORD. This title is applied to all the Lord's people; it sets forth their dignity —they are PRINCES; it refers to their experience —they wrestle with God in prayer, and they prevail. Despondency does not become a prince, much less a Christian. Our God is "THE GOD OF HOPE"; and we should hope in him. Israel should hope in his mercy, in his patience, in his provision, in his plenteous redemption. They should hope for light in darkness; for strength in weakness; for direction in perplexity; for deliverance in danger; for victory in conflict; and for triumph in death. They should hope in God confidently, because he hath promised; prayerfully, for he loves to hear from us; obediently, for his precepts are to be observed by us; and constantly, for he is always the same. —James Smith (1802-1862), in "The Believer's Daily Remembrancer."

Let Israel hope in the LORD. Whereas, in all preceding verses of the Psalm, the thoughts, the sorrows, the prayer, the penitence, the awe, the waiting, the watching, were all personal and confined to himself; here a great change has taken place, and it is no longer "I", but "Israel"; all Israel. "Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities." This is as it always ought to be...It is the genius of our religion to go forth to multitudes. —James Vaughan.

For with the LORD there is mercy. Mercy has been shown to us, but it dwells in God. It is one of his perfections. The exercise of it is his delight. There is mercy with the Lord in all its fulness;he never was more merciful than now, neither will he ever be. There is mercy with the Lord in all its tenderness, he is full of compassion, his bowels are troubled for us, his tender mercies are over us. There is mercy with him in all its variety, it suits every case. Here is mercy that receives sinners, mercy that restores backsliders, mercy that keeps believers. Here is the mercy that pardons sin, that introduces to the enjoyment of all gospel privileges, and that blesses the praying soul far beyond its expectations. With the Lord there is mercy, and he loves to display it, he is ready to impart it, he has determined to exalt and glorify it. There is mercy with the Lord; this should encourage the miserable to approach him; this informs the fearful that they need bring nothing to induce him to bless them; this calls upon backsliders to return to him; and this is calculated to cheer the tried Christian, under all his troubles and distresses. Remember, mercy is like God, it is infinite and eternal. Mercy is always on the throne. Mercy may be obtained by any sinner. —James Smith.

With him is plenteous redemption. This plenteous redemption leaves behind it no more relies of sin than Moses left hoofs of beasts behind him in Egypt. It redeems not only from the fault, but from the punishment; not only a tanto, but a toto not only from such, but also from all sin and penalty; not only from the sense but from the fear of pain; and in the fault, not only from the guilt, but front the stain; not only from being censured, but from being questioned. Or is it meant by a plenteous redemption that not only he leads captivity captive, but gives gifts unto men? For what good is it to a prisoner to have his pardon, if he be kept in prison still for not paying his fees? but if the prince, together with the pardon, sends also a largess that may maintain him when he is set at liberty, this, indeed, is a plenteous redemption; and such is the redemption that God's mercy procures unto us. It not only delivers us from a dungeon, but puts us in possession of a palace; it not only frees us from eating bread in the sweat of our brows, but it restores us to Paradise, where all fruits are growing of their own accord; it not only clears us from being captives, but endears us to be children; and not only children, but heirs; and not only heirs, but co-heirs with Christ; and who can deny this to be a plenteous redemption Or is it said a plenteous redemption in regard of the price that was paid to redeem us? for we are redeemed with a price, not of gold or precious stones, but with the precious blood of the Lamb slain before the foundation of the world. For God so loved the world that he gave his only Son to be a ransom for us, and this I am sure is a plenteous redemption. —Sir Richard Baker.

Plenteous redemption, or more literally, "redemption plenteously." He calls it plenteous, as Luther says, because such is the straitness of our heart, the slenderness of our hopes, the weakness of our faith, that it far exceeds all our capacity, all our petitions and all our desires. —J. J. Stewart Perowne.

Verses 7-8. This Psalm containeth an evident prophecy of the Messias; in setting forth his plentiful redemption, and that he should redeem Israel, that is, the Church, from all their sins. Which words in their full sense were used by an angel to Joseph, in telling him that the child's name should be JESUS, "because he should save his people from their sins": Mt 1:21. —Sir John Hayward (1560-1627), in "David's Tears," 1623.

He will redeem. "HE" emphatic, He alone, for none other can. —J. J. Stewart Perowne.

From his iniquities. Not only from the punishment (as Ewald and Hupfeld). The redemption includes the forgiveness of sins, the breaking of the power and dominion of sin, and the setting free from all the consequences of sin. —J. J. Stewart Perowne.

Iniquities. Iniquities of eye —has conscience no voice there? Is no iniquity ever practised by your eye? Let conscience speak. Iniquity of ear —is there no iniquity that enters into your heart through the ear? You cannot listen to a conversation in the street without iniquity entering into your heart through what Bunyan calls "Ear gate." Iniquity of lip —do you always keep your tongue as with a bridle? Do your lips never drop anything unbecoming the gospel? Is there no carnal conversation, no angry word at home, no expression that you would not like the saints of God to hear? What! your lips always kept so strictly that there is never a single expression dropped from them which you would be ashamed to utter before an assembly of God's people? Iniquity of thought —if your eyes, ears, and lips are clean, is there no iniquity of thought? What! in that workshop within, no iniquitous suggestions, no evil workings? Oh, how ignorant must we be of ourselves, if we feel that we have no iniquity of thought! Iniquity of imagination —does not fancy sometimes bring before you scenes of sensuality in which your carnal nature is vile enough to revel? Iniquity of memory —does not memory sometimes bring back sins you formerly committed, and your evil nature is perhaps base enough to desire they had been greater Iniquity of feeling —no enmity against God's people ever working? no pride of heart? no covetousness? no hypocrisy? no self righteousness? no sensuality? no base thought that you cannot disclose even to your bosom friend? But here is the blessed promise —a promise only suited to Israel: for all but Israel lose sight of their iniquities, and justify themselves in self righteousness. None but Israel feel and confess their iniquities, and therefore to Israel is the promise of redemption limited: "He shall redeem Israel from all his iniquities." What! all? Yes, Not one left? No, not a trace, not a shade, not the shadow of a shade; all buried, all gone, all swallowed up, all blotted out, all freely pardoned, all cast behind God's back. —Joseph C. Philpot, 1802-1869.

What a graceful and appropriate conclusion of this comprehensive and instructive Psalm! Like the sun, it dawns veiled in cloud, it sets bathed in splendour; it opens with soul depth, it closes with soul height. Redemption from all iniquity! It baffles the most descriptive language, and distances the highest measurement. The most vivid imagination faints in conceiving it, the most glowing image fails in portraying it, and faith droops her wing in the bold attempt to scale its summit. "He shall redeem Israel from all his iniquities." The verse is a word painting of man restored, and of Paradise regained. —Octavius Winslow.

The assertion of an experienced believer.

1. I have cried —that is, I have earnestly, constantly, truthfully prayed.

2. I have cried only unto thee. Nothing could draw me to other confidences, or make me despair of thee.

3. I have cried in distress. At my worst, temporally or spiritually, I have cried out of the depths.

4. I therefore infer —that I am thy child, no hypocrite, no apostate; and that thou hast heard and wilt hear me evermore.

1. What we are to understand by "the depths." Great misery and distress.

2. How men get into "the depths." By sin and unbelief.

3. What gracious souls do when in "the depths." Cry unto the Lord.

4. How the Lord lifts praying souls out of "the depths"; "He shall redeem, "etc., Ps 130:8. —W. H. J. P.

1. In the pit.

2. The morning star seen: "Thee, O Lord."

3. Prayer flutters up "out of the depths." —W. B. H.

Verses 1-2.

1. The depths from which prayer may rise. a) Of affliction. b) Of conviction. c) Of desertion.

2. The height to which it may ascend. a) To the hearing of God. b) To a patient hearing. "Hear my voice." c) To an attentive hearing.

Or,

1. We should pray at all times.

2. We should pray that our prayers may be heard.

3. We should pray until we know we are heard.

4. We should pray in faith that when heard we have the thing we have asked. "That which thou hast prayed to me against the King of Assyria I have heard." God had heard. That was enough. It was the death of Sennacherib and the overthrow of his host. —G. R.

Verses 1-2. Consider,

1. The Psalmist's condition in the light of a warning. Evidently, through sin, he came into the depths; see Ps 130:3-4. Learn, a) The need of watchfulness on the part of all. b) That backsliding will, sooner or later, bring great trouble of soul.

2. His sometime continuance in that condition, in the light of a Divine judgment: "I have cried." Certainly his first cry had not brought deliverance. a) The realization of pardon is a Divine work, dependent upon God's pleasure. Ps 85:8. b) But he will not always nor often speak pardon at the first asking; for He will make His people reverence his holiness, feel the bitterness of sinning, learn caution, etc.

3. His conduct while in that condition in the light of a direction. He, a) Seeks deliverance only of God. b) Is intensely earnest in his application: "I cried." c) Is inopportunate in his pleading: "Hear my voice, "etc. —J. F.

Attention from God to us —how to gain it.

1. Let us plead the name which commands attention.

2. Let us ourselves pay attention to God's word.

3. Let us give earnest attention to what we ask, and how we ask.

4. Let us attentively watch for a reply.

Lord, hear my voice.

1. Though it be faint by reason of distance —hear it.

2. Though it be broken because of my distress —hear it.

3. Though it be unworthy on account of my iniquities —hear it. —W. H. J. P.

1. The supposition: "If thou, Lord, shouldest mark iniquities" a) It is scriptural. b) It is reasonable. If God is not indifferent towards men, he must observe their sins. If he is holy, he must manifest indignation against sin. If he is the Creator of conscience, he must certainly uphold its verdict against sin. If he is not wholly on the side of sin, how can he fail to avenge the mischiefs and miseries sin has caused?

2. The question it suggests: "Who shall stand?" A question, a) Not difficult to answer. b) Of solemn import to all. c) Which ought to be seriously pondered without delay.

3. The possibility it hints at. "If thou, Lord." The "if" hints at the possibility that God may not mark sin. The possibility, a) Is reasonable, providing it can be without damage to God's righteousness; for the Creator and Preserver of men cannot delight in condemning and punishing. b) Is a God honouring reality, through the blood of Christ, Ro 3:21-26. c) Becomes a glorious certainty in the experience of penitent and believing souls. —J. F.

Verses 3-4.

1. The Confession. He could not stand.

2. The Confidence. "There is forgiveness."

3. The Consequence. "That thou mayest be feared."

Verses 3-4.

1. The fearful supposition.

2. The solemn interrogation.

3. The Divine consolation. —W. J.

Forgiveness with God.

1. The proofs of it. a) Divine declarations. b) Invitations and promises, Isa 1:18. c) The bestowment of pardon so effectually as to give assurance and joy. 2Sa 12:13 Ps 32:5 Lu 7:47-8. 1Jo 2:12.

2. The reason of it. a) In God's nature there is the desire to forgive; the gift of Christ is sufficient evidence for it. b) But, the text speaks not so much of a desire as it asserts the existence of a forgiveness being "with" God, therefore ready to be dispensed. The blood of Christ is the reason (Col 1:14); by it the disposition to forgive righteously manifests itself in the forgiving act: Ro 3:25-26. c) Hence, forgiveness for all who believe is sure: Ro 3:25 1Jo 2:1-2.

3. The result of its realization: "That thou mayest be feared": with a reverential fear, and spiritual worship. a) The possibility of forgiveness begets in an anxious soul true penitence, as opposed to terror and despair. b) The hope of receiving it begets earnest seeking and prayerfulness. c) A believing reception of it gives peace and rest, and, exciting grateful love, leads to spiritual worship and filial service. —J. F.

There is forgiveness.

1. It is needed.

2. God alone can give it.

3. It may be had.

4. We may know that we have it.

1. A most cheering announcement: "There is forgiveness with thee." a) A fact certain. b) A fact in the present tense. c) A fact which arises out of God himself. d) A fact stated in general terms. e) A fact to be meditated upon with delight.

2. A most admirable design: "That thou mayest be feared." a) Very contrary to the abuse made of it by rebels, triflers, and procrastinators. b) Very different from the pretended fears of legalists. c) No pardon, no fear of God —devils, reprobates. d) No pardon, none survive to fear him. e) But the means of pardon encourage faith, repentance, prayer; and the receipt of pardon creates love, suggests obedience, inflames zeal.

See "Spurgeon's Sermons", No. 351: "Plenteous Redemption."

Tender Light.

1. The Angel by the Throne: "Forgiveness with Thee."

2. The shadow that enhances his sweet majesty: "If", "But."

3. The homage resultant from his ministry; universal from highest to least. —W.B. H.

Verses 5-6. Three postures: Waiting, Hoping, Watching.

Verses 5-6.

1. The seeking sinner.

2. The Christian mourner.

3. The loving intercessor.

4. The spiritual labourer.

5. The dying believer. —W. J.

Verses 5-6.

1. We are to wait on God. a) By faith: "In his word do I hope." b) By prayer. Prayer can wait when it has a promise to rest upon.

2. We are to wait for God: "I wait for the Lord." "My soul waiteth for the Lord more", etc. a) Because he has his own time for giving. b) Because what he gives is worth waiting for. —G. R.

More than they.

1. For the darker sorrow his absence causes.

2. For the richer splendour Iris coming must bring.

3. For the greater might of our indwelling love. —W. B. H.

1. A long, dark night: The Lord absent.

2. An eager, hopeful watcher: Waiting the Lord's return.

3. A bright, blessed morning: The time of the Lord's appearing. —W. H. J. P.

Redeeming grace the sole hope of the holiest. —W. B. H.

1. A divine exhortation: "Let Israel hope in the LORD."

2. A spiritual reason: "For with the LORD there is mercy", etc.

3. A gracious promise: "He shall redeem Israel from, all his iniquities." —J. C. Philpot.

Verses 7-8. It is our wisdom to have personal dealings with God.

1. The first exercise of faith must be upon the Lord himself. This is the natural order, the necessary order, easiest, wisest, and most profitable order. Begin where all begins.

2. Exercises of faith about other things must still be in connection with the Lord. Mercy —"with the Lord." Plenteous redemption "with him."

3. Exercises of faith, whatever their object, must all settle on him. "He shall redeem", etc.

1. The Redemption: "From all iniquities."

2. The Redeemer: "The Lord." See Tit 2:14.

3. The Redeemed: "Israel." —W. H. J. P.

The 130. Psalme. Out of the depth I call vnto thee, O Lorde, &c.

The argument of this Psalme: which emongest all the Psalmes is one of the chiefest. This Psalme we doe also account emongest the most excellent & principall Psalmes: for it setteth forth the chiefest poynt of our saluation, our iustification I meane, & righteousnes before God. The true and sincere knowledge whereof is it which mainteyneth and preserueth the Church: for it is the knowledge of veritie and life. Contrariwise, where the knowledge of our iustification is lost, there is no life, no Church, no Christ, neither is there any iudgement left either of doctrine or of spirites, but all is full of horrible darkenes and blindnes. That we may therefore preserue and leaue this light to our posteritie, we wil take in hand, as God shall make vs able, to expound this Psalme also.

And here first of all ye haue to note, How the prophets are wont to speake of God, & how they describe him. that the Prophets, when they speak of God or name God, do meane their owne God, whose promises & worship they had emongest them, lest ye should thinke that we haue any accesse vnto God by our owne imaginations which we conceaue of God without the word, as the Turkes, the Iewes and the Papists do, which seke after God altogither without his word, or else they transforme the word from the right sense and vnderstanding thereof, into a fantasie of their owne imagination. For the Prophets did know that the true God, although he be of him selfe and of his owne nature infinite and incomprehensible, was included notwithstanding in the Mercieseat, whereunto he had bound him selfe by his word and promise. Wherefore, although they called him the God of heauen & maker of all thinges, yet this had they as a more neere & proper token of the true God, that they knewe him to haue his dwelling in Sion. When they prayed therfore vnto God or talked of God, they did it according to that forme and maner wherby God had reueiled him self in his word and promises. Albeit therefore the Prophet maketh no mention in this place of yt tabernacle or promises, but semeth to speak vnto God simply and without all respect thereof, yet we must vnderstand that he speaketh no otherwise to God, then as he is setts forth in his word & worship: VVithout Christ God is neither to be sought nor worshipped. Like as we ought now no otherwise to thinke or speake of God, then as he is in our true Mercieseate Christ. For so Christ himselfe saith vnto Philip: He that seeth me, seeth my father. No man commeth vnto my father but by me.

When we haue attained this knowledge, then may we safely worship God and call vpon him as he is the maker of heauen and earth, and so shall we vndoubtedly find him. For although of him selfe and when he is not thus reueiled, he is vnsearchable and not to be found: yet in his word and promises, wherein he wrappeth him selfe, he will both be found & knowne of them that will there seke after him. The Iewes therfore praying before the arke, worshipped the true God of heauen and earth. For God by his worde had promised that he would be there present, & there would heare the praiers of his people. Euen so we likewise loking vnto Christ & worshipping him, doe worship the true God: for he hath reueiled him selfe in Christ. Therefore Christ saith: VVhat so euer yee shall aske the father in my name he will giue it you. They therefore that pray vnto God and fasten not their eyes and minds vpon Christ, come not vnto God, but worship the imaginations of their owne harts in steed of ye true God, & are plaine idolaters. For neither wil god be sought nor found, nor heare our praiers, but in our mercieseat Christ. Wherfore if we wil find God in deede, knowe him as we should do, & with boldnes come vnto him, let vs loke vnto Christ, according to y• saying of S. Iohn: He that seeth me, seeth my father. Thus y• word gathereth togither y• wandring cogitations of our harts, vnto this only person Christ God & man, to ye end we should know yt there is or can be found no God without Christ, Dost thou not beleue (saith he) that the father is in me, & I in him?

In like maner did the holy Iewes pray vnto God dwelling in Sion. That place who so euer neglected, although they vsed one and the same kind of worship, & the same wordes in prayer which they did, notwithstanding they committed idolatrie, because they did contrary to this commaundement, namely that he would be worshipped in Ierusalem. This is then a general rule to be obserued in all the Psalmes & in the whole Scriptures, that in the olde Testament there was no God but in Sion: or in the place of the tabernacle, and that all prayers were made vnto God sitting betwene the Cherubins. Nowe, when this temple was destroyed, God set vp an other temple, in the which he would be sought, serued and worshipped. Without this temple there is no God, but the deuill in steede of God, is there both sought and founde: and therefore men fall either into desperation if they haue an euil conscience, or else through hypocrisie into presumption, as did the Idolatrous Iewes, and as our Papistes now doe, most arrogantly presuming of their owne righteousnes.

Hereunto doe these and such like sentences of the Psalmes & the Prophets apperteine: I lift vp mine eyes vnto the mountaines. Again, The Lorde out of Sion blesse thee. In like maner are all such other sentences also to be vnderstand wherin is added no manifest signification of the place or of ye temple, as in this place: Out of the depth haue I called vnto thee O Lord. He doth not here cal the Lord absolutely ye maker of heauen & earth, as the Turks also do, but the same God which dwelleth in Sion, whose word & promises they had amongs them, that he would there receaue & heare their prayes. The Prophet resteth therefore wholy & onely in the assured confidence of y• free mercy & grace of God, but of that God which was in Sion, & which said vnto Satan: I will put enmitie betwene thee and the seede of the woman: For God will not be sought by our deuises. Which if we shoulde doe, what should we need then ye word? To what end was ye law? why was Christ reueiled? Behold our aduersaries the papists wherunto they are come. They pray much. They recite Psalmes often. They say: Pater noster qui es in caelis, &c. But beca[illegible: 1 letter]se they contemne the worde, yea and persecute it also with might and maine, therefore vnder these good wordes they mainteine plaine idolatrie. So hapneth it also to the Turkes, euen then when they say they worship the liuing God the maker of heauen and earth.

For this cause I do so often admonish you, that without Christ ye should shut your eyes and stoppe your eares, and say ye knowe no God besides him which was in the lappe of the virgine Marie and suckt her breastes. Where this God Christ Iesus is, there is God wholy, there is the whole diuinitie, there is ye father and the holy Ghost. Without this Christ there is no God. I haue known many in the kingdom of Antichrist, which seeking to comprehend God by mans speculations, haue horribly perished, and if God through his inestimable mercie had not deliuered me from this tentation, I had also fallen headlong into destruction.

Albeit the Prophet (as I sayd) maketh here no expresse mention of the temple, The prophe[illegible: 1 letter] praying for the remission of sinnes, includeth Christ in his prayer. yet shal ye see how in this psalme he wrappeth the promise concerning Christ. For this is the whole argument of this Psalme, that there is no saluation, no grace, no iustification, but in that God which forgiueth sinnes. And is this God any other then the same which sayd vnto the Serpent: The seede of the woman shall bruse thy head? Therefore he taketh God here as a promise maker, and sheweth that Christ was promised of the father to be a sacrifice for the sinnes of the world. And here the Prophete setteth foorth vnto vs a principall poynt of doctrine touching Christian righteousnes, Christian wisedom and the glory of Christ. These thinges Dauid treateth of euen then, when the law was in his full strength, and leapeth ouer the boundes of the law into Paradise, or rather into the very heauen of grace & mercie. For why should I not call grace heauen it selfe, by the which we haue an open passage vnto heauen, and the which we can neuer atteyne vnto by the law, by workes or by our owne endeuour, but rather, as a most large heauen it receaueth vs beleuing that by adoption we are made righteous before God through Christ.

Hereby we may see what the entent and purpose of the Pr[illegible: 1 letter] phet is in this Psalme, namely to teach vs the true way to righteousnes, life and saluation. Againe, to shew vs the way how to escape death, sinne and the wrath of God, that out of this life we may passe to life euerlasting. And in teaching of these things he sheweth his owne experience, and layeth open vnto vs his owne hart, which the holy Ghost had exercised and scholed with many tentations, that so he might atteyne to this doctrine: wherein he goeth about here to enstruct vs also. The summe whereof is, that he resteth wholy in the hope of Gods mercie, and in the sure trust of the forgiuenes of his sinnes. But these thinges shall more clearely appeare hereafter in expounding of the Psalme.

Verse. 1. Out of the depth haue I called vnto thee, O Lorde.

It may seeme that the Prophet vseth here moe wordes then needeth. But he that considereth well the cause which forceth him to burst out into these wordes, The greatnes of the tentation wherewith Dauid was oppressed. shall see that no plentie of wordes could expresse the sorrow and anguish of his wofull hart, nor sufficiently declare his daunger. For it was no light or common tentation that vexed him. He complained not of ye perills that he was in by the rage of Saul, by his sonne Absolon, by ye false Prophets and others, nor of any other tentations which proceede of malice and hatred wherewith the world persecuteth the godly: but he setteth forth here the griefe of a vexed and wounded conscience & the very sorrowes of death, when a man feeling his hart as it were oppressed with desperation, thinketh him selfe forsaken of God: when he seeth his owne vnworthines and desertes accused before God as a terrible iudge: yea when it seemeth vnto him that God hath not onely forsaken him, but cast him away for euer, hateth & abhorreth him for his sinnes. These tētations are much more terrible then those which men commonly fall into: for they are not without daunger of soule & eternall saluation. Therefore he vseth here this maner of speech, saying: Out of the depth I call vnto thee, &c. As if he should say: great are the troubles wherewith I am oppressed. For I feele mine owne sinnes and the iust wrath of God vpon me for the same, neither can I find reliefe or comfort to my restles & afflicted soule. Against the malice of men, wherewith they molest and vexe vs, there are remedyes to be found: but this wound is vncurable, except the Lord send helpe and succour from aboue.

And in dede such troubles as the godly are commonly exercised withall, as the losse of goods, wife, children & such other, may yet be ouercome or borne with patience. Moreouer, in those which are counted inferior sinnes, as the offences of youth, the deiect & broken herted may more easily be raised vp againe: But these afflictions seeme to them, and are in deed vntollerable, when they feele them selues oppressed with such horrible and hellish cogitations, that they can see nothing else, but that they are caste away from God for euer. They therfore that feele such bitter tentations, It is a great consolation to see that holy Dauid was exercised with the tentations of the wrath of God. haue here an example that Dauid in him selfe felt and had experience of the like. For it maketh the tentation much more greuous when they which are thus afflicted, feele that, (as to them it seemeth) which none else doe feele but they alone. We must learne therefore that euen the godly haue euer suffered the same afflictions, and haue bene beaten downe euen to death with the terrors of the law and sinne: as we may see here by the example of Dauid crying euen, as it were out of hell and saying: Out of the depth doe I cry vnto thee, O Lord, &c.

But it is not inough for vs to knowe that we sustaine not these troubles and tentations alone, but we muste also learne the way whereby such as haue suffered the like tentations, haue beene raysed vp againe. And here ye se Dauid what he doth. Ye see whither he flyeth in his great distresse. He despaireth not, but cryeth vnto the Lord, as one yet hoping assuredly to find reliefe and comforte. Rest thou also in this hope, and do as he did. Dauid was not tempted to the end he should despaire. Thinke not thou therefore that thy tentations are sent vnto thee that thou shouldest be swallowed vp with sorrowe and desperation. In the tentations of sin and of the wrath of god what we ought to do. If thou be brought downe euen to the gates of hell, beleue that the Lord will surely raise thee vp againe. If thou be brused and broken, knowe that it is the Lorde which will heale thee againe. If thy hart be ful of sorrow and heauines, looke for comfort from him who hath saide, that a troubled spirite is a sacrifice vnto him.

It is expedient also to haue some faithfull brother at hande, which may comfort vs in these bitter conflictes. For God would that in his Church one should help to comfort an other as mēbers knitte togither in one body: and he hath promised that when two are gathered togither in his name, he will be the thirde amongest them. And doubtles nothing comforteth an afflicted conscience so much, as to heare some godly brother declaring out of the word of God, that such terrours and afflictions are sent of God, not to destroy vs, but to humble vs, therby to make vs to acknowledge the great mercy of God offred vnto vs, and to receiue the same with thankful harts, But if, in this distresse we be destitute of the helpe of such faithfull brethren, we must then doe as Dauid [illegible: 1 letter]id in this place: that is, we must cry vnto the Lord, & pray as this Psalme teacheth vs. Wherein ye see such sorrowfull and bitter sighes as liuely expresse in Dauid the great anguish of spirite: from whence floweth such plentifull matter (and yet nothing superfluous) as compelleth him, not onely to say, that out of the deepe depth he cryeth and calleth vnto the Lord, but he putteth the Lorde also in minde of his promise, thereby to moue him the rather to giue eare vnto his prayer.

Verse. 2. Lorde heare my voice: let thine eares attende to the voyce of my prayers.

He speaketh (as I haue saide before) to the same God whose seate was in Ierusalem, like as we now speake vnto that God, and call him father whom we knowe and worship in Christ alone. On this God with deepe sighes he calleth, that he would with the eye of mercie looke vpon him and gratiously harken vnto his prayer. But if we thinke that we can not pray with such a minde or with such feruencie of spirit as these words doe expresse, Dauid in his tentation did not thus pray. we must consider that Dauid him selfe did not thus pray in his anguish and in the extremitie of his tentation. The minde oppressed with terrour and desperation, can not pray so long as such desperate assaultes doe endure, but bursteth out rather into blasphemy & murmuring against God, and can not thinke wel or reuerently of God. But when the extremitie of the conflict is past, thē beginneth this crying vnto God and this vehement desire, which the mind before oppressed with anguish and sorrowe, could scarsely once feele. It helpeth an afflicted conscience also very much (as I haue said) to heare some faithfull brother with comfortable exhortation & counsel out of the word of God, saying on this wise: Brother, why art thou so heauy harted? Singular cō solations against desperation. Doest thou not heare that God will not the death of a sinner? hast thou forgotten that God commaundeth thee to beleeue in him, to trust in him? Looke vpon the first commaundement: What is it, what requireth it else, but that we shoulde worship God in faith and hope? Why then shouldest thou not trust in his goo[illegible: 1 letter]nes and mercie? Why shouldest thou despaire? This is to heape sinne vpon sinne: and whereas thou wast a sinner before in the second table and in the inferior degre of the commaundements of God, now thou settest thy selfe in the firste table also, and in the highest degree, adding to thy other sinnes, desperation and incredulitie, &c. When the heauy and troubled conscience is thus earnestly stirred vp to a stedfast hope and trust in God, and to the consideration of Gods great mercie and goodnes towardes the penitent and afflicted, then beginneth to arise some sparke of faith and groning of the harte, bursting out into these or the like wordes: Oh that I could. These vnspeakeable gronings the spirite helpeth, and at the length there followeth some feeling of relese & comfort. For God can not reiect or neglect these gronings. Of these gronings we see a shadowe, as it were, in the first verses. But why doest thou grone? why art thou heauie? Harken what followeth.

Verse. 3. If thou Lorde wilt streitly marke what is done amisse. O Lord who may abide it?

This verse in our diuinitie is well knowne, Dauid prayeth that his sinnes may be forgiuen and his iniquities not marked, therefore he denyeth all righteousnes of workes before God. neither doe I seee how either our aduersaries, or Satan him selfe can auoyde it. For what can they say? or what haue we here that may moue vs any way to doubt? As for Dauid, it is witnessed of him that he was a man after Gods owne hart: and in deede he is a singular example to all posteritie in all kind of godlines. For although, through the murther of Vrias and his adultery with Barsabe he is not with out reproch, yet how great was his humilitie when the Prophete reproued him, and how feruent was his faith when he raysed him vp againe? Beholde moreouer his singular patience in affliction, his carefull and continuall trauell for the amplifying and adnauncing of the kingdome of God, of the true seruice and worship of God. What should I say more? Dauid hath not many fellowes, whether ye consider his life and his faith, or the witnes pronounced of him by the Lorde him selfe: and yet he notwithstanding so excellent and so holy a man is compelled plainely to confesse his imperfection, saying: If thou Lorde wilte straitly marke what is done amisse, O Lord, who may abide it? Is not this then absolutely to deny all the righteousnes, puritie & holines of men, what so euer they be? Likewise in the 31. Psalme thus he speaketh euen of those whom he calleth godly and holy: For this shal euery one that is godly pray vnto thee, that is, for pardon and forgiuenes of their sinnes. Where are they then that so highly extoll the righteousnes of workes, seeing that Dauid him selfe in the sight of God simply renounceth and reiecteth his workes and all manner of righteousnes, and onely desireth that the Lord would not streitly marke his iniquities.

But in deede our aduersaryes talke now somwhat more moderately in this matter then heretofore they haue done. For they doe not now deny that faith iustifieth, but yet they say that that faith which iustifieth must be furnished with charitie. Thus like pies & parrets they chatter and prate that they them selues doe not vnderstand. But furnish faith how so euer ye list, yet is this a general sentence: If thou Lord, wilt straitly mark what is done amisse, O Lord, who, who may abide it? Surely no man liuing. For if any man had bene able to abide it, then Dauid, no doubt, had bene able, being so holy a man, so perfect in the word of the Lorde, so often and so many wayes exercised and tryed with afflictions, to confirme and stablish him in faith and in the feare of the Lorde. For I doe not thinke that emongest all the Papistes there is any one so impudent, that will not thinke him selfe farre inferiour to Dauid: and yet Dauid saith, that righteousnes commeth not by workes. For, sayth he: If thou wilt marke what is done amisse, no man shall bee able to abide it, or to stande in thy sight, O Lorde.

Wherefore let no man trust that by his owne merites or righteousnes he shall be able to stande against the terror of death and the iudgement of God. Neither doe I suppose that emongest our aduersaries there is any suche as dare presume to enter into the iudgement of God trusting vpon his owne righteousnes: and yet they teach, The Papistes teach that which they them selues doe not. commaund and exhort other so to doe. But we teach a contrary doctrine, leading the Church from this false trust, to a trust and confidence in the merite and death of Christ, and for this cause they condemne vs as heretikes. Is not this extreme malice? They will not doe them selues that they teach other to doe. For when death cōmeth, they dare not trust to their owne merits, and yet will they force other so to doe, or most cruelly condemne them for heretikes. Thus we are taught by the experience of all such as are not vtterly voyd of vnderstanding, that no man liuing, ouercommeth by his owne works or righteousnes in Gods sight: and yet the whole nature of man, when it is not vnder tentation, still looketh vnto workes and seeketh meanes how it may by them please God. But here is set forth vnto vs a simple and a plaine doctrine: If thou Lord will marke what is done amisse, none shall be able to abide it? Who would then desire to enter into iudgement, that he may be ouercome, condemned & cast away for euer.

This is therefore the summe and effect of all togither, We must rest onely & wholy vpon the trust and confidence of the mercy of God. that we all (Dauid, Peter, Paule, &c.) were borne, that we are, that we liue and we die sinners. But this is our glory, our health and safetie, that when by the Gospel we be instructed of the mercie of God and merite of Christ, we leape ouer the boundes of the lawe and out of our owne workes, as it were into an other world, and into a newe light, and comming vnto God with boldnes, we say: O Lorde, we can not contend with thee in iudgement, we can not dispute with thee as touching our righteousnes or vnrighteousnes: but if thou wilt marke our iniquities, if thou in iudgement wilt demaunde whether we be righteous, then must we needes perish. Wherfore we appeale from thy iudgement, vnto the throne of thy mercie. If we haue done any thing well, it was thy free gift alone. Looke vpon vs therefore with the eyes of thy mercie, and not with the eyes of the iustice of thy iudgement: For if thou doe not pardon our iniquities, and close thine eyes that thou behold them not, we shall not be saued, &c.

This light of doctrine we see that Dauid followed euen in the darkenes of the lawe. By Christ alone we obteyne remission of sinnes: Therefore onely faith where by Christ is apprehended, iustifieth vs. But our case is nowe much better, for as much as we see these thinges clearely sette before our eyes in the newe Testament. For what teach we else at this day, but that we are saued by fayth alone in the death and blood of Christ? that by the merite of Christ onely, our sinnes are couered and taken away, according to that saying: Blessed are they whose sinnes are forgiuen. Forgiuenes of sinnes then is that heauen vnder the which we dwell through our trust and confidence in the merite of Christ. For he that beleueth, shall not be condemned, but shall passe from death to eternall life. Dauid addeth here no expresse mention of Christ, and yet because he hopeth for mercie, therefore he loketh straight to this mercie seat that afterwards should more clearely be reueiled in the new Testament. For ye see that he signifieth no lesse, but if God should marke his iniquities, he must needes dispayre. For without remission of sinnes or knowledge of grace, what haue we to rest vppon? What safetie may we finde? They therefore that put not their trust herein alone, that by the death of Christ their sinnes are taken away, and Gods eyes closed that he wil not see their sinnes, must needes perish. For this onely do the Scriptures set forth, that our life resteth wholy and alonely in the remission of sinnes, and in that the Lord will not see our sinnes, but in mercie couereth them, and will not remember them or lay them to our charge: So that we must acknowledge & confesse that we know nothing but the righteousnes of Christ: Not that we should not now worke and bring forth the fruites of a holy life: not that there is no sinne in vs, or that God doth not hate the same: but because God sayth and promiseth that he wil not marke our transgressions, because we beleue in Christ and put our trust in him. This shield whosoeuer holdeth out for his defence, and hideth him selfe vnder it, them God accepteth as his children, because they haue a Sauiour: but they that haue not, are driuen to despaire. For what can all their workes, their merites, their righteousnes doe, seeing Dauid sayth: If thou marke our iniquities, O Lorde, who shall be able to stand in thy sight? In this verse therefore consisteth altogither, which hereafter followeth.

Verse. 4. But mercy is with thee, that thou mayst be feared.

This mercie thou shalt not find in Moises, in the lawe or in the works of the law, not in Monkery, not in a strait and painful life, not in almes deedes, &c. Briefly, this mercie thou shalt finde no where, Propitiation or mercie what it is. because it is no where, but with the Lord. Mercie therefore is not our merite or our righteousnes, but it is the free pardon of our sinnes by Christ alone. Which mercy, although thou shouldest afflict and punish thy selfe in a Monastery a thousand yeares, or doe neuer so many, so perfect or so holy workes, thou shalt neuer find, as the conscience which euen in a most streit and holy life feelleth desperation, doth sufficiently witnesse. But herein alone the conscience findeth rest and comfort, when altogither naked & without any addition of her owne worthynes, it committeth it self to the naked and bare mercie of God, and saith: O Lord, I haue thy promise that righteousnes commeth of mercie alone, whiche righteousnes is nothing else but thy free pardon, that is to saye, that thou wilt not marke our iniquities.

I commend therefore vnto you this definition of righteousnes which Dauid here setteth forth, To marke iniq[illegible: 1 letter]ities what it is. True righteousnes what it is, that to marke sinne, is to condēne. Againe, not to marke sinne, is to iustifie or pronounce a man righteous. And this is true righteousnes in deede, when sinnes are not marked, but pardoned & not imputed. Likewise in an other place also he defineth a blessed man: and Paule allegeth the same defininition very aptly: Blessed is the man (saith he) to whom God imputeth not his sinne. He saith not: blessed is the man which hath no sinne, but vnto whom the Lorde doth not impute that sinne which he hath, as here also he saith: When sinnes are not marked. These testimonies must be diligently collected and noted, that we may see how that this doctrine is founded vppon the holy Scriptures, and that all the confidence and trust that man can haue in the righteousnes of works or of the law, is vtterly cut of in the iudgement of God.

For this doctrine maketh all men alike, and before God leaueth no difference. The doctrin of iustification maketh all men alike For if by imputation onely we be righteous, it followeth that not onely we be all sinners, but that also there is no differenee betwene the learned & vnlearned, the wise and the simple, the married and vnmarried, the Prince and the plowman, &c. For this difference of degrees in the iudgement of God auayleth nothing: but this onely auaileth before God, that our sinnes bee forgiuen. Wherfore if this doctriue had bene heretofore diligently taught, all Monkry & such other mōstrous kinds of life had not bene brought into the Church, which the foolish people hath beleued to be more holy then others. For what soeuer kinde of life a man be in, this is the condition of vs all, that we haue neede of forgiuenes of sinnes, as Paule teacheth in the Actes, where he sheweth that God suffered the manners of our fathers, Act. 13. like as a good husband suffereth and beareth with the manners of his wife, the maister of his scholers, the Prince of his subiects. Now, if this eiuill life haue neede of such discretion and moderation, that men should not be alwayes extreme and rigorous in dealing one towards an other, how much more neede haue we, that God should beare with vs in this our great weakenes and corruption? If God should deale sharply with vs, then should our transgressions dayly and continually moue him to marke straitly, and sharply to punish vs. But he will not marke our iniquityes. This he requireth, that we beleue in Christ. Then will he beare with vs, then will he winke at our weakenes, and pardon our transgressions, yea in respect of our faith in Christ, he will accept vs as righteous.

Thus Dauid turned him selfe from desperation, to an assured hope and trust in Gods mercie. For when we looke to our sinnes, it can not be but we must needes be vexed and fall to desperation▪ But we must not fasten our eyes vppon our sinnes onely, VVhē we be holde our sinnes, we must looke vnto the Mercieseat. but must looke vnto the mercieseate: So that, albeit we can not deny but that we are sinners, yet the remission of sinnes we may not denye. And why is the remission of sinnes promised, if sinners may not enioy the same? Moreouer, in that Dauid speaketh of mercie, he con[illegible: 1 letter]esseth that he is a sinner, and that mercie doeth properly pertaine vnto him. But thou wilte say: Sinnes make a man vnworthy to receaue mercie at Gods handes: therefore let Dauid, Paule and Peter hope for mercie, as they which are holy and worthy to receaue mercie, &c. Such cogitations flye th[illegible: 2 letters] euen as a present poyson and destruction of thy soule, and thinke rather on this wise: Because I am a sinner, therefore remission of sinnes pertaineth vnto me. Wherefore I will not despaire, I will not suffer my selfe to be swallowed vppe with heauynes: but I will turne vnto the Lord, who hath promised mercie, who also hath commaunded that I should trust and beleue in him.

Thus Dauid setteth forth in this verse the summe and effect of all true Christian doctrine, & that sunne which giueth light vnto the Church. For whiles this doctrine standeth, the Church shall stand and flourish. But when this doctrine fayleth, the Church must needes faile and fall to ruine. This doctrin of Christian righteousnes the deuill moste deadly [illegible: 1 letter]ateth and persecuteth. This doctrine I doe so often and so diligently repeate, for that Satan desireth and seeketh nothing so much as to plucke the knowledge thereof out of all mens hartes. And this is the speciall cause of all the troubles which he stirreth vp either publikely or priuately. We see what mischiefe he hath brought into the Church by Schismes and factions, not onely in that men contending and striuing for newe matters haue almost forgotten this article: but many also offended through dissentions and discord, beginne now to loth and contemne the same. It is therefore the part of a faithful Pastor not to suffer him selfe by such offences to be remoued from this article: but with an inuincible constancie and continual trauell to set forth and aduance the same. Moreouer, how often commeth it to passe, that in those also which are cast downe with the beholding and consideration of the law and their owne sinnes, this article of the forgiuenes of sinnes, is either lost or else in great daunger. Dauid therefore in this Psalme setteth forth (as hereafter we shall heare) not onely his owne experience, but also exhortations and promises, whereby it may appeare that he carefully traueled for the preseruation of this doctrine. And in deede the greatnes of the daunger ought to stirre vp a carefull diligence in this behalfe, and daily to encrease the same in vs. For where this doctrine is lost, the mind is ouerwhelmed with all kindes of tentations.

So when in ye Papacie this article was lost, what was so monstrous, that was not gladly hearde and receiued of all men? The impudencie of the Monkes & all the religious rable was so great, that (I am ashamed to speak it) there was not, in a maner so much as the cracke of their foule panch, but they would haue men to reuerence it. But contrariwise, where this knowledge is reteyned and this doctrine preached, all heresies may easily be ouerthrown. And hereof the Papacie is a notable example, The only doctrine of iustification ouerthroweth the Papacie. The workes of the lawe are euill whē any part of saluation or iustification is ascribed vnto them. which by the preaching and publishing of this one poynt of doctrine is now vanquished and banished out of mens hartes. For although you reproue the life of the Papistes and speake against their whoredom, conetousnes, tyranny and such like enormities neuer so much, and by the euill workes of the law detect their impietie, yet shall you nothing preuaile: For all this the Pope doth not sticke to confesse, as in deede he can neuer deny his manifest abominations. But, sayth he, although our life be defiled with sinne, yet our doctrine and our kingdom notwithstanding is holy.

In like maner the deuill, in the lawe and workes can not be conuicted. For he can therein so handle him selfe, that he will easily breake out, as it were through a spyders webbe, and lose nothing of all his power. But then is he ouercome in deede, when the doctrine of fayth is diligently and truely taught, aud that the Papistes haue not onely lost, but also haue defaced with their filthy doctrine and opinions, both Christ and the true maner of iustification. Howe the Pope & Satan are put to flight. If we sticke to this ankerhold, both the Pope and Satan shall be put to flight. For if their doctrine be once conuicted as false and erroneous, they haue nothing to defende them selues withall. Wherfore, endeuour your selues with all diligēce, that this doctrine may be of you both well knowne & surely stablished in your harts. And let none be so arrogant as to think, that he hath atteyned the full & perfect knowledge of this heauenly wisedom. For so long as Satan, the world and our owne reason can do any thing, we shall neuer be perfect in this knowledge: And because we are as it were souldiers placed in the forefront of the battaile, therefore we are in daunger of many perills: which to withstand, it is not in the power or wisedom of man.

God dealeth not with vs according to the law: Therfore we may not deale with God according to the law. The summe and effect therefore of all these wordes: Because there is mercie with thee, is this, that God will not deale with vs according to the lawe, because we likewise should not deale with him according to the law, but say with the Publicane: Lorde be mercifull vnto me a sinner. They that goe beyond these boundes of grace, and leauing this rich and ample grace, wil dispute of the law and works, calling to account what they haue done and what they haue left vndone, the further they go, the deeper they plunge them selues in hell. I say not this without good cause. I see what hapned to good Bernard, whom if you examine wel, you shall find him contrary to him selfe. For when he treateth of faith with an inward feeling, he teacheth Christ purely, he stirreth vppe mens hartes to the loue of Christ effectually, and setteth forth his benefites sincerely, then smelleth he of [illegible: 1 letter]othing else but roses and hony. But contrariwise, when he disputeth out of the law or of the lawe, then reasoneth he no otherwise, then if he were some Turke or Iewe, which either knoweth not Christ, or plainly denieth him. So is it likewise with all others that take vpon them the office of teaching and preaching: For when they speake with an inward feeling and practise, and are not caried away with disputations & contentions, they teach Christ purely. But when they e[illegible: 1 letter]ter into the discourse of the law, they so dispute as if there were no Christ which had instituted the law, yea, which with his owne blood had purchased the remission of sinnes. This doe we also find to be most true when we fal in matters of the law & mens traditions. Wherfore we must stand fast in this Paradise or heauen of grace and seeke no further, that we may remaine in this simple confession of Dauid: VVith thee there is mercie.

But why doth he adde moreouer: Hypocrites do not feare but presume: but we are iustified freely, that we should not presume, but feare. That thou mayest be feared? Forsoth to set forth vnto vs what they are against whome he fighteth, and to giue a further light to the former sentence by setting forth the contrary: As if he should say: I haue learned by experience O Lord, why there is mercie with thee, & why of right thou mayst chalenge this title vnto thy selfe, that thou art merciful and forgiuest sinnes. For in that thou shuttest all vnder mercy, and leauest nothing to the merites and workes of men, therefore thou art feared. But if all things were not shut vp vnder thy mercy, or that we coulde take away sinnes by our owne power, no man woulde feare thee, but the whole world would proudly cōtemne thee. For daily experience doth witnesse, that wheresoeuer this knowledge of the free mercie of God is not, there men walke in the presumption of their owne merites.

Behold the religious man, but especially the Minorite (which kind of men I haue alwayes abhorred aboue others for their intolerable pride): He because he hath a rule and a lawe wherunto he must frame his life, liueth without all true feare of God, & walketh in great securitie. Uery fewe there be which come to the true knowledge of sinne, or haue any feeling of desperation. For they that feele desperation, are glad to heare, that there is mercie with the Lord. But these men doe persecute this doctrine of mercy, free grace, and forgiuenes of sinnes, with fire and sword. For the nature of the law is this, that it maketh men proud, presumptuous and contemners of grace, as Paule notably setteth foorth in the Iewes, Rom. 2. Thou art called a Iewe and restest in the lawe, and gloriest in God, &c. They that are such are not moued with the authoritie of the Apostles, nor with the miracles of Christ raising vp the dead to life, but are as vnsensible as stones. For in this securitie they are not onely ignorant what this propitiation and this mercie is, but also they persecute the same. Such therefore do commit a double sinne, more greeuous then the Publicanes: and our Sauiour Christ sayth well of them: Harlots and Publicanes shall enter before you into the kingdom of heauen. For they are easily perswaded, that they are sinners, and that they haue need of the free mercie of God & forgiuenes of sinnes. But contrariwise, Annas, Caiphas & ye other Pharises, whē they heare these things, doe laugh and girne thereat, & can not abide to be taught of any.

Now for as much as perteineth vnto them both, the Lord hath decreed, that righteousnes should not be estemed according to our workes, but simply according to mercie & the remission of sinnes. For if righteousnes should come of workes or of the law, Righteousnes cōmeth of grace only then eyther desperation must needes follow, if the law be not perfectly obserued, or else presumption if it be obserued. In desperation there is greater feare then should be: in presumption there is no feare at all. Therefore the meane betwene them both is this, that God shutteth vp al vnder mercy. God taketh not away the lawe, and yet the law auaileth nothing to righteousnes. Notwithstanding he taketh not away the law: For without the law this life can not continue. In what a miserable state should the common wealth be, if murthers, adulteries and robberies should be committed & permitted without punishment or execution of law? Moreouer, the workes and exercises of the godly must be guided & ordered by the word of God. For this purpose God will haue the law to continue, and accounteth it for an holy obedience in those that doe beleue. But as touching sinne, he commaundeth that we should cast away all trust and confidence in the law, and put our trust onely in the mercie of God set foorth vnto vs in Christ Iesus crucified for our sinnes. By this meanes presumption is taken away and feare remaineth: not such a feare as is in the desperate, but such as we see in good and well nurtered children towardes their parents. No Monke therefore shall be saued because of his order or strait life. I likewise shal not be saued because I preach Christ with carefull diligence & faithfull endeuour. The Prince is not saued because he faithfully gouerneth and defendeth his subiectes. But as touching the Monke, you may easily proue this to be true. For that kind of life is altogither contrary to the word of God. But to teach and instruct the Churches, to gouerne the common wealth, are in deede most holy and excellent works, and yet are they the works of the law, which of them selues bring either desperation or presumption. Wherefore, though these works be neuer so perfect and holy, yet is there no saluation but in this alone, that there is mercie with the Lord, that he may be feared. To trust in workes, is to lose God, & to shut out feare.

Wherefore God hath iustly shut vp al vnder sinne, that he may haue mercie vpon all. For if you leaue any thing to the nature of man wherby he may deserue the fauour of God, no man will feare or worship God: but all men will come vnto God as the Monkes doe with their abstinence, prayer, obedience and such like. But by this meanes God is lost, and the idoll of mans hart is worshipped in steede of God. The Monke thinketh that his hempten girdle pleaseth God. For whiles the Monke thinketh to please God with his hempten girdle (wherwith he ought rather to be hanged vp vpon a tree, then girded): whiles he thinketh, by the obseruation of other traditions to please God, doth he not depart from the true God, & set his owne imaginations in the stede of God, whiles he is perswaded that God thinketh ye same that he imagineth? Of the righteousnes of the lawe therefore followeth plaine idolatrie, which imagineth a strange God, and loseth the true God. For the true God is propitiation and mercie through Christ. But such as glory in their works, would make their works propitiatory and auaileable to deserue grace. God is not feared where true righteousnes is not beleued. Wherfore God reiecteth all workes, and setteth forth his naked and bare mercy, that he may be feared, and not contemned of the presumptuous, hereby taking away all cause of presumption.

Let vs learne then out of this verse or this general proposition, that when the doctrine of the remission of sinnes, of grace or propitiation is lost, it followeth that in steede thereof Idolatrie must needes reigne. For take away grace & the feare of God also, as ye Prophet saith, must needes followe. And what is it else to feare God, but to reuerence & to worship God? also to acknowledge yt he is ful of mercy & goodnes, & therefore to obey him? This God did I lose when I was a Monke and walked in the confidence of mine owne righteousnes. For by experience I am able to proue, that of the most perfect righteousnes of the law, there can nothing else followe, but either desperation, which is more seldom, or presumption, which is more common. For the nature of man and the deuill can not beware, but they must needes presume.

Thou wilt say then: Shall we not keep the law? VVhat the vse of the law is if it doe not iustifie. shall we not doe good workes? yes verily we are bound to doe them. For God therfore hath a church in the world, therfore hath he ordained common wealths, societies & families, that in no place there should be wanting occasion of wel doing. But who is he, that when he hath done these things to ye vttermost of his power, seeth not how much impuritie & vncleānes remaineth, especially if he should bring his workes forth into ye sight & presence of God. Wherfore our redēption consisteth wholy and alonely in the mercie of God, which we apprehend by faith in Christ. And we which through workes are vnprofitable seruauntes, through grace which is giuen by Iesus Christ, are made children, Ioh. 1. So the true feare, true worship, true reuerence, yea and the true knowledge of God resteth onely in mercie, in that we assuredly trust that God through Christe is mercifull vnto vs. To this seruice of God, desperation and presumption are more contrary, then fire and water. But because the law bringeth either desperation or presumption, therefore it followeth that by the law there is neither righteousnes nor true worship of God. Notwithstanding the law conteined in the x. commaundements must be kept. For he that ruleth, must rule with diligence, and he that is a subiect must obey. There is emongst men a difference of degrees and persons. Notwithstanding all do owe a reuerence and obedience vnto God, and with faithfull diligence must doe what in them lyeth. Grace maketh vs children: but workes make vs seruants. But because these are workes of the law, we are by them no better then seruaunts, and for them we receiue a reward of promise & couenant. But by grace we are made children & heires of the kingdom. The works then that follow, do not make vs heires and children, but are doone of heires and children, as a witnes of thanks giuing and obedience.

The consequences or sequeles which follow vpon the doctrine set forth in this Psalme. Wherfore I cōmend vnto you these consequences, that where no mercie is, there is no God: Also, where no God is, there is no mercie. Likewise, where is no mercie, there is no feare or worship of God: Yea there remaineth nothing but idolatrie and the righteousnes of workes. These things, whiles the law and nature doe rule and reigne, can not otherwise be. Wherefore all Poperie, all Mahomatisme, Iudaisme and Monkery, with such like, what so euer, which doth not know and vnderstand and this propitiation & this mercy, is nothing before God but plaine Idolatrie, albeit in shew it seemeth neuer so glorious. For without the mercyseate there can be no feare of God, but mere presumption.

Christian doctrine therefore doth not deny good works, as our aduersaryes falsly and maliciously report of vs: but it teacheth that God wil not straitly marke our iniquities, but this he requireth, that we beleeue, and trust in his mercye, because there is mercie with him that he may be feared and continue our God. Who so euer then doe beleeue that God is mercifull and forgiueth sinnes for Christes sake, doe yeelde a reasonable seruice vnto God, they strive not with God about the law, workes and righteousnes, but casting away all trust and confidence in them selues, do feare him because of his mercie, and so are made children, which doe receiue the holy Ghost and beginne to doe the lawe. Of this doctrine the practises and exhortations doe now follow.

Verse. 5. I waite on the Lord: my soule waiteth and I put my trust in his word.

Here is plenty of words, and yet nothing superfluous: for they helpe to amplifie and set forth the matter more liuely. First he setteth forth him selfe in this Psalme for an example of that doctrine which he desireth to be preserued and reteyned in the Church, and he prayeth that he may be heard. After this, obteyning mercie, he perceaueth that he was heard. Nowe therefore he addeth moreouer an exhortation, whereby he stirreth vp him selfe constantly to perseuere in this knowledge of grace, and not to suffer him selfe by any meanes to be ledde away from the same. As if he sayd: I know that there is mercie with the Lord. This principall article I haue in some part now learned, and some experience I haue had thereof in my selfe. Now this remaineth for me to doe, euen to waite vpon the Lord (that is, To waite on the Lord, is to trust in the Lord. to trust in the Lord), & constantly to continue in this knowledge, that I may find comfort & consolation in that mercie, which by experience I haue proued to be with the Lord, and that I may hold fast this hope of mercie for euer.

The Prophet sheweth moreouer in this place, The mindes of men are easily caried away from this knowledge of grace by disputations & contentions. how easily men are caried away from this knowledge, to contentions and disputations, either publikely or priuately. When we tooke vpon vs the defence of true and sincere doctrine, and were in a goodly forwardnes thereof, at the first we were much troubled with seditious persons, with Anabaptistes and other sectaries. With these spirites whiles we contended, our former exercise and diligence in setting forth this doctrine was almost forgotten. For the truth is not lost by teaching, This inconuenience our posteritie is also like to feele. but by disputing and contending. And this euil commeth by disputations and contentions, that the mindes of men are thereby as it were profaned, and being caried away with the heat thereof, they neglect those thinges which most of all they ought to regard. So Eue in Paradise, as long as she stoocke to the commaundement of God, endured constantly. But when she was moued by the Serpent to reason and doubt of the counsel of God concerning the forbidden fruite, she was ledde away from the word and fell from God. Moreouer, Satan knoweth that the gates of hell are not able to ouerthrow this doctrine: Therefore he laboureth by subtile and indirect meanes to bring that to passe, which directly and plainly he dare not attempt. He stirreth vp troubles and contentions in the Church, which when with godly zeale we goe about to represse, he wrappeth vs also in troubles before we beware, and by litle and litle he leadeth vs from the care and consideration of this doctrine. We must fight against heresies and heretikes (I graunt): but yet so, that we be not wholy occupied therein, and so forget or neglect this doctrine. This daunger Dauid expresseth in setting forth his owne example so effectually. As if he sayd: It is a hard matter to abide stedfastly in this doctrine. This shall be therefore my onely care and endeuour, euen to wait vpon the Lord, and to beware that this doctrine be not taken from me by any meanes.

Where he sayth: My soule waiteth, it is a proper speech of the Hebrewes, and is as much to say, as with my whole hearte I wayte or will wayte vppon the Lorde: for it is an amplification of the former wordes. He sayth not onely that he will wayte on the Lorde, but he addeth moreouer: with my whole hart I will wayte, to signifie the vehement desire he hath, that this doctrine might be preserued and mainteyned. But this specially is to be marked which followeth: Our waiting & our hope must rest only vpon the worde of grace. I put my trust in his word. The Iewes, the Pope and other heretikes say, that they also doe trust. But they leaue the worde and followe their owne imaginations. This may be called trust, but in deede it is nothing: for we may not depart from the vocall worde. For if we so doe, what certeintie can we haue of God, Frō the written & external word we may not depart. especially seeing that God hath giuen his worde, ordeyned Ministers of his worde, Magistrates, Parentes, &c. to this ende that we should followe their voyce speaking to vs out of his holy worde, and commaunding vs to obey their authoritie?

The prophet signifieth here also an other tentation, which all they doe fall into that are not diligent in holding fast this knowledge of mercie. For this Satan seeketh and busily goeth about, either publikely to take away the word, or priuately to hinder this hope in those that haue the word. So the Pope had the word and Sacramentes, and yet notwithstanding he suffered him selfe to be ledde away to pilgrimages, rules, vowes, superstition, idolatrie, &c. What trouble we haue had with sectes, we haue before declared. And who is able to recite the tentations wherewith men are priuately assailed & tempted to depart from the word, to straunge opinions which reason deuiseth and imagineth. So great a matter is it to auoyde these subtile sleightes of Satan. Dauid sayth therefore: I will not suffer my selfe to be ledde from the word, but in the word I will trust for remission of sinnes, and wil not frame my faith after mine own imaginations, but after the word. There is then a double tentation, against the which the Prophete by his owne example, The firste tentation. armeth vs. The first taketh hold of those which do imagine vnto them selues a faith, and take away the word, as the prophane and godles spirits doe. The seconde followeth those which haue the word and lay no holde on it, The second tentation. but are ledde away to idolatries, and such are the Papistes. But there is yet a third tentation, which is the forest of all, against the which Dauid speaketh as followeth.

Verse. 6. My soule wayteth on the Lorde from the morninge watch, euen vnto night.

When Satan cannot preuaile by plaine and direct meanes in tempting vs to forsake the word and followe our owne imaginations, The thirde tentation. as the heretikes doe: or retaining the word to turne to Idolatrie, as the Papistes doe: then he goeth aboute to make vs weery of all togither and vtterly to giue ouer. VVe must not be we cried or discouraged through the importunity & continuall assaultes of the enemy Wherefore, we must not onely haue a good courage that we may obtaine the victorie, but we must also continually withstand his force, endure his assaults, & neuer suffer our selues to be ouercome by his importunitie. For oftentimes we see that by long continuance they are ouercome, whom no troubles, were they neuer so great, could ouercome. And in warfare we se, that nothing is so much commended as to presse still vpon the enemie. So the Turke, although he hath had many ouerthrowes, yet because he still goeth on and neuer giueth ouer, therefore he preuaileth. In this continuance, diligence & trauel, al they must constantly perseuere, which wil hold this doctrine of iustification & righteousnes. And here Dauid setteth forth his owne example, that like as the enemie hath his continuall assaultes and neuer giueth ouer: so he also neuer ceaseth to wait vpon the Lorde & to trust in the Lord, that not only wt a strong & a valiant, but also with a constant faith & inuincible hope, he may gaine ye victory.

Satan is a continuall enemie, and neuer ceaseth to assaile vs. Wherefore we must learne by the policie of our enemie to play the good souldiers. For he is neuer weery in deuising and practising all the meanes possible, whereby he may trouble and molest the Church. So at the first the ende of one heresie was the beginning of an other, and one persecution followed an other. We also at the beginning had many conflicts with the Pope and his monsters. When they were repressed, by and by new errours ensued, which notwithstanding did not then first begin to spring vppe, but the olde enemie (who, as he is neuer weery, so lacketh he no subteltie and policie to doe mischiefe) raysed vp againe such errours and heresies as had beene conuicted and confounded long agoe, to the end that the poore afflicted church might haue no breathing time. For we see what swarmes of Epicures be now euery where: And there is no small number also of such as seeke to reuiue the heresie of Arius. This continual diligence and importunitie of the enemy it behoueth vs to know, that we fall not into security. For it is not enough to haue once ouercome, but one battaile followeth an other, and one victory an other.

This earnest and continuall trauell of the enemie, we doe not onely see in the story of the Church, but we haue experience therof also in our selues and in our owne priuate exercises. Wherfore, if by prayer thou hast this day ouercome, be not negligent and secure, for to morrow he will come again more strongly armed and prepared then he did before. Wherefore doe thou also prepare thy selfe to a new battaile. So it commeth to passe that the same tentation which to day we were able easily to ouercome, to morrow shall ouercome vs and giue vs the ouerthrowe. A Christian therfore must be readily prepared, not only with strength to stand against the enemie, but with stedfast purpose also to continue vnto the end. Our course and race is as it were in a circle which hath no end. For he runneth not in such a race wherein there is any ende of his course during this life: but he runneth as it were, in a rownd circle, in the which he must haue a continuall recourse thither where he first began. Therefore our Sauiour Christ saith: He that continueth to the end shall be saued. We must not then be discouraged by the importunitie of our enemie, or ouercome with tediousnes, and long continuance, but we must fight, not onely against the power and subtiltie of our enemie, but also against our owne weakenes and weerines, and raise vppe our selues with this faith, that like as Satan sleepeth not, so the Lorde our God neither sleepeth nor resteth.

Thus Dauid setteth out vnto vs his owne example, that we being armed against all tentations which followe the remission of sinnes, shoulde giue no place to the enemie. For albeit it is most certaine, that there is mercie with the Lorde, that our sinnes are forgiuen, that we are baptised into the death of Christ, that we are called by the word vnto the communion of Sainctes, and that we, with the other members of Christ, are nourished by the body and blood of Christ, all these thinges (I say) although they be most certaine, yet are we still in daunger lest we be deceiued of the craftie enemie, which lyeth in waite for vs on euery side. He is on our right hand by hypocrisie and securitie: he is on our lefte hande by tyrannes and desperation. Besids all this, so great is his vigilancie, that he is neuer farre of, but euer at hand. Therefore the Prophet saith: My soule wayteth on the Lorde from the morning watch, &c.

This saying of the heathen is well knowne: The patiēce of the Gentiles. furor fit laesa saepius patientia, that is, patience being often times hurt, is turned into madnes. For if patience suffer any thinge, it commeth of a certain desperation, as when a man thus thinketh with him selfe: All that I suffer is but in vaine. This patience is turned into fury and is oppressed with desperation. The patiēce of the Christians, and how it differeth frō the patience of the heathen▪ But Christian pacience will not suffer it selfe to be oppressed: but continually taketh hold vpon hope, whereby at length it preuaileth and getteth the victory. It is a harde thing not to be discouraged with such trobles as daily happen in matters perteining to the common course of this life. But patiently to endure those afflictions which Dauid by his owne example sheweth that Christians which haue already receiued the forgiuenes of sinnes must suffer: to haue a stedfast hope in the bitter vexations of sinne and accusations of conscience, and patiently to suffer all other aff[illegible: 1 letter]ictiōs wherwith Satan vexeth and tormenteth the beleeuing heart, this is in deede a diuine and an heauenly vertue, and such a conflicte, that God hath promised vnto it an incorruptible crowne of glory. Now ensueth an exhortation, that we should follow this example of Dauid and embrace this doctrine.

Verse. 7. Let Israel waite on the Lord for with the Lord is mercie, and with him is plentifull redemption.

This is in deede a golden verse, worthy to be knowne and well vnderstand: wherein Dauid wisheth and exhorteth all men by his example wholy to rest and to continue in a sure hope of the mercie of God. Faith is a [illegible: 1 letter]inguler and inestimable gifte. For faith is not so lightly to be esteemed as the Papistes teach, which dreame that faith is a qualitie remaining in the hart, with the which the hart, after it can once number these syllables, I beleue in God, passeth on, as it were in a sleepe. For they that haue no experience of those conflictes which faith must endure, doe but laugh vs to scorne when we say that faith is a principall vertue, wherewith onely and alone we are iustified, deliuered from sinne, hell, death and damnation. For it is true that the wise man [illegible: 1 letter]aith: A foole vnderstandeth not, except ye talke of those things which are in his owne hart. These things therefore which we attribute vnto faith, they ascribe vnto charitie, & preferre charitie aboue faith. But if faith be set forth rightly & in her owne colours, it farre excelleth charitie. Faith compared with charitie. For behold the obiects of faith. It fighteth alone before God against Satan, who neuer resteth, but warreth against faith continually, and that euen concerning death and life euerlasting, concerning sinne and the accusation of the lawe, concerning grace and the remission of sinnes. Now, if with faith you compare charitie, whose office is to be exercised in releuing the miseryes and calamities of men, whether they haue neede of comfort or succour in minde or in body, who seeth not howe farre faith excelleth charitie? For howe great a difference is there betwene God & man? betwene corporall necessities & eternal death? These are therfore the exercises of faith, euen in the greatest dangers to fight continually against Satan in ye presence of God, For as I said before, our [illegible: 1 letter]ruel enemie will giue vs no breathing, no time of rest. Wherfore, albeit ye charitie is not onely a goodly vertue, but also extendeth farre in comparison of other moral vertues, yet is faith, without all comparison, a farre more excellent & heauenly vertue, whether ye consider y• obiects therof or other causes.

The ende of faith. For this is the fruite of faith, when the hart feeleth that death is ouercome by the death of Christ that sinne also is put away, & the law abolished by grace and mercie. These thinges are of them selues most certaine: Yet such is our infirmitie, that we can noe certeinly apprehend them, and therefore we are terrified with the cogitations of death and sinne. But if this hope and trust in the mercie of God were perfect, no heauines should euer oppresse the beleuing hart. Therefore Dauid vseth this exhortation, that Israell, after it hath once obteyned this mercie, why we must still waite & hope. should still perseuere in wayting on the Lord, and not suffer this trust and confidence in the mercie of the Lord, to be wrested from him. And here he hath respect to that great conflict, wherein the mind oppressed with calamities, beginneth to doubt of ye mercie of God. In this conflict, because the mind doth not so soone feele those comforts which the word promiseth and faith beleueth, as it would doe, it is ready to despayre. Against this tentation Dauid armeth vs, and warneth vs to be mindfull that we must waite on the Lorde, and neuer depart from the word, or beleue any thing against the word, and he sheweth the cause why.

For with the Lord (sayth he) is mercie. With God there is propitiation and mercie: therfore there is no anger with him. The flesh in tentations and afflictions, thinketh that with the Lorde there is nothing but wrath. The holy Ghost therefore comforteth vs, and goeth about to plucke this opinion out of our hartes, & pronounceth that there is mercie and goodnes with the Lord, if we can but onely waite on the Lord and put our trust in him. This testimonie of conscience and of the holy Ghost we haue great neede of: for if we followe our owne sense, we shall be deceaued and finde in our selues the contrary. But we may not iudge of these matters according to our owne sense or as we feele in our selues, but we must stand to the worde, and thus thinke with our selues, that these are matters of fayth and not of our owne sense and feeling. For to beleue, is not to feele. Not because these thinges shall neuer be felt which we now beleue, but because faith must go before feeling and experience: And we must beleue the worde, although we feele in our owne hartes and iudgement neuer so much to the contrary. As when our hartes oppressed with calamities doe thinke God to be angrie with vs, not to care for vs, but to hate vs: then faith cleane contrary must thus assure it selfe, that with God there is neither anger nor hatred, that he neither thinketh of punishment nor offence: but although he suffer vs to be afflicted, yet he doth it not to the ende to destroy vs. For with him sayeth the Psalme is mercie. Therefore he is mindfull of vs to doe vs good, to deliuer vs from daungers, to mortifie our sinnes, and to increase his other good giftes in vs. If these thinges happen not to the wicked, what maruell is it? For either they beleue not, or else if they doe, they continue not. Wherefore let vs that beleue, with faith ioyne hope also: so that albeit our owne sense and hart shall worke neuer so much against vs, and that God shall seeme neuer so sharpe an enemy in punishing vs, yet let vs not yeld so much to our owne sense and feeling, as to the written word and to the holy Ghost, which pronounceth that with the Lord there is mercie, who loueth vs & seeketh to doe vs good.

This is the truth of the holy Ghost, that we should thinke, yea most assuredly beleue, In tentatiōs we must rest vpon hope, and beleue the word rather then our owne experience and feeling. Rom. 5.3. that with the Lord there is no anger: but if any calamities assayle vs, as pouertie, sicknes, vexation of minde, and such like, we should endure these tentations with faith & hope, declaring our patience towards God, and hoping for deliuerance at his hande in his good time: Like as Paule also writing to the Romans willeth vs to reioyce euen in our afflictions and tentations. For if God did not loue vs, Satan would not hate vs. If we were not partakers of life, our enemie woulde not persecute vs with death. So those which are most iust and holy, because they hold fast the hope of the remission of sinnes, Satan tempteth most of all wich the horror of sinne, yea and that in such wise, as some times the taking of one litle cuppe of wine, or of one word vnaduisedly escaped, he maketh such a sinne, that baptisme and al other giftes and blessings which we possesse, seeme now to stande vs in no effect: Yea many times euen those works which are good and holy, he reproueth and condemneth as most wicked, that he may bring the tender and timorous conscience into heauines. All these thinges, I say, the godly doe finde and feele. But if we should follow our owne sense and feeling without the worde, howe farre and how miserably should we wander from God? Thus Satan dealeth not with the Papistes, but goeth a contrary way to worke, excusing, yea highly commending in them most horrible and detes[illegible: 1 letter]able crimes as excellent vertues. Contrariwise, we that desire and endeuour to liue according to the will of God, and moreouer doe teach the word sincerely and faithfully, doe often times suffer such trouble and vexation of conscience, as if we liued most wickedly.

We must learne therefore out of the word, that these thinges h[illegible: 1 letter]ppen to the godly, and must be ouercome with such cogitations as the holy Ghost here setteth forth: The experience which the word teacheth. So that we must thus thinke with our selues: I am called to the Communion and partaking of the merite of Christ, and am baptised. If in the common course of this life there be any offences by me committed, there is mercy with the Lorde, and in hope of this mercie, I will let them passe. Moreouer, our doctrine, although the world sclaunder it and most spitefully persecute it, must needes be true. This doctrine, after that we once beleue in Christ, sheweth vnto vs that with the Lord there is nothing else but mercie. For God can no otherwise doe, but loue vs and bestowe his benefits vpon vs. Now, if the contrary appeare to my sense and feeling, I passe not, neither if I should die for it, would I suffer this knowledge to be wrested from me: but I stedfastly beleue that in the earth beneath, and in the heauen aboue there is nothing else but mercie. Thus to beleeue I am perswaded, not by feeling, or by mine owne experience, but by the word, which saith: that with the Lord there is mercie for me and all that doe beleue. But for them that beleue not, there is nothing else but wrath. I will therefore ouercome my tentations with the word, and will write this promise in my hart, that since I beleue in Iesus Christ & doubt not but that my sinns are pardoned through his blood, I shall not be confounded, although all sence, reason and experience would perswade and proue to me the contrary. In my selfe I perceaue nothing vut wrath, in the deuill nothing but hatred, in the world nothing but extreame furie and madnes. But the holy ghost can not lye, which willeth me to trust, because there is mercie with the Lord, and with him is plentiful redemption.

Redemption signifieth deliuerance, Plentiful redemption. and that generall, as wel from the faulte as from the punishment, but specially from the fault. This redemption he calleth great and plentifull because the straitnes of our hart is such, that it can not comprehend the same. For when we pray, we so pray, that it seemeth we woulde be content with a litle. So they that are in trouble & heauines of minde, doe wish for the comfort and quietnes of one day. They that are in pouertie would be glad to haue bread for the presēt day. VVhen we pray, we are not able to conceaue what great thinges God wil giue vs. But God doth not thinke this enough: for he giueth aboue all that we can either conceiue or aske. And most true it is, that we do not knowe howe or what to aske. And here I gladly vse mine owne experience. For what and how much hath he giuen vnto me alone? I wished no more but that the horrible abuse of the Popes pardons might be taken away: but what a floode of wonderfull and incomparable benefites hath followed? So is it alwayes true, that no man dare aske so much of God, as God is ready and willing to giue. The cause hereof is the straitnes of our hart, the slendernes of our hope, and weakenes of our faith. This plentiful redemption then, aboue all measure exceedeth all our petitions and desires. Wherefore the Lorde hath giuen vs all a forme howe we shoulde pray. For if we had not this forme of prayer prescribed vnto vs, which of vs durst be bold to aske so many and so great things? We are now therefore, not onely made conquerers of sinne, hell and death by the merite of Christ: but also doe feele the bountifull and liberall hand of God towardes vs euen in this life. And albeit we could neuer haue bene bold to aske so much and so many thinges, yet notwithstanding, he hath giuen vs these thinges, and will giue vs also more.

God both heareth vs graciously, and giueth vnto vs plentifully. Therefore the Prophete saith that this redemption is plentifull, because it exceedeth our capacitie. For like as we slenderly beleeue, so we slenderly aske. But our father in heauen rayneth plentifully vppon the litle poore sparkes of our prayer, and small droppes of our faith, and recompenseth his delay in giuing, with great abundance. For although we must still waite, yet is our deliuerance so much the greater. Iacob, which is Israell, waited for the Lord & what followed? That people so mightely increasing and multiplying of so small beginnings, afterward chaunged the whole world: And if Abraham had seene all his posteritie, and all the wonderful actes which God wrought amongst them, woulde he not haue said (thinke you) that he coulde neuer haue hoped or once haue thought, yt this should euer haue come to passe? True it is, that Abraham beleued the promise of God: But that there should be such a wonderful and glorious bewtie of his posteritie, he could not beleeue because of the straitnes of mans hart. So the Church after Christ, prayed for ye aduancing of Gods kingdom, and after this praier followed the ruine of the Romane kingdom, which before seemed to be inuincible. We likewise pray at this day for deliuerance. The day of the Lord therefore shall come, and shall destroy the whole world, with all the power of Satan & hel. This onely therefore let vs endeuour, that we may continue in faith & hope. Then shall the Lord make a glorious ende of all our troubles. For God wil not forsake vs, except we first giue ouer to hope and pray. Let the faithfull rest therefore in this comfort, that their oppression and affliction shall neuer be so great, but their deliuerance shalbe greater: And if they thinke otherwise, they thinke not well. The effect of the first precept. For this is the summe & effect of the first precept, which Dauid here expresseth: with the Lord there is plenteous redemption. For this is to be a god in deede, euen to redeme and to deliuer, yea & that with greater maiestie and glory, then of any mortall man it can be conceaued.

Verse. 8. And he shall redeme Israel from all his iniquities.

This promise is a conclusion of the Psalme. Wherein againe he sheweth what cause he had to pray, & what we also in like daunger should hope for. And in deede it is a sweete and a ioyfull thing to behold the goodnes of the Lord, not onely in that he giueth, gouerneth and preserueth this life, but much rather in that he sheweth him selfe an enemie to sinne and death: and this he doth to saue and to deliuer vs from the daunger thereof. For this is it that maketh all other gifts of God more sweete & pleasant. For although we know that we are the creatures of God, yet notwithstanding, because we are oppressed with heauines, feare, death, the gilt of conscience and such other calamities, we can not enioy the giftes of God with a free and a chereful hart. This is then to paynt out God in his owne colours, so that this life & Gods creatures may be sweete vnto vs, when he is sette forth according to this verse, namely that he will deliuer his people from their sinnes, slay death, destroy hel, and treade downe Satan vnder his feete. Such a God is the God of those that beleue: that beleue I say. For they that beleue, although they be weake and feeble harted, and vexed of the deuill and death, yet they knowe that God is their deliuerer from all their iniquities. Therefore they are reysed vppe with comfort and begin to hope, wayting for deliuerance promised in the word.

Ye shall therefore apply this verse to this ende, A definition of God, and what he is properly. that it may be as a definition what is the office of God, and what his will is properly to doe: namely that he will haue to doe with sinners, that he will abolish sinne & create life, righteousnes & all good thinges. Now, the meane whereby God worketh these thinges, you know is Christ, whom he sent into this world and layed vppon him the punishment of death, that they which beleue on him, might obteine remission of their sinnes and be made the children of God. Thus teacheth and treateth the whole Psalme: not of this externall life or good workes, but onely of faith and hope towards God through Christ, and of the finall victorie ouer sinne and death. For these things are not gotten by the workes and power of man, but by the worke and power of God alone: and they are communicated vnto vs, because there is mercie with the Lorde, and with him is plentifull redemption. This is the onely meanes and the way whereby this victorie is gotten. The doctrine of works hath an other end, and is so to be taught, that the glory of God and the merite of Christ be nothing thereby diminished: like as we by the grace of Christ haue sincerely and faithfully euery where handled this doctrine. God graunt that the same light may shine also to our posteritie. Amen.