men hate the precepts and commandements of Gods law they are so contrary to the disposition of his corrupt nature that as the Apostle affirmes sinne takes occasion by the commandement to worke in man all manner of concupiscence for without the law sinne is dead and man his corrupt nature is the more bent vnto euill the more it bee for biddē but grace comming in to renue nature it works a loue euen of the commandements of God as being most holy in themselues most profitable for vs and that our felicity stands in a conformity with them Quicken mee Of this petition See verse 25. 37. 40. And out of Dauid his earnest frequent repetition of this petition let vs learne how spirituall things are to bee sought with a feruent affection It is pitty to see that the things of this world are sought so incessantly as if they were hardly obtained or being obtained were able to fulfil all our necessities or yet could continue and abide stil with vs wheras things pertaining to the life to come are sought in so cold a manner as if it were nothing to get them or being gotten they could doe vs little good or at least were not to continue with vs. Oh that we could rectifie our desires in this point and learne to seeke most excellent things with our best and most excellent affections and that we could alway remember these three things first it is vncertaine if we shall obtaine worldly things when wee seeke them next granting we do it is most certain that they will not fulfill our necessities and thirdly albeit they were able so to doe yet can they not continue with vs. Let vs therefore make choise as Mary did of the best part and couet as the Apostle counsels vs those gifts which are most excellent VER 160. The beginning of thy word is truth and all the iudgements of thy righteousnes indure for euer HEere is a commendation of Gods word from the truth and righteousnes thereof Some reade the words so as if Dauid should say the word of God hath beene true à principio from the very beginning of the world Some reade this way Ab ipso limine veritas tua conspicua est in verbo tuo in the very entry of thy word thy truth is manifest and some Caput verbi tui veritas this is the excellencie and great prerogatiue of thy word the very head and garland of it is verity This perswasion is the mother of all obedience to the word of God and it begets also such a comfort in our souls as no trouble nor temptation is able to ouercome Saint Peter calles the word of God a most sure word And the Lord himselfe calles the promises therof The sure mercies of Dauids house Wee may say with the Apostle We know whom we haue beleeued The Lord will not faile his people according to his word so shall it be vnto vs. And all the iudgements Here Dauid shewes what sustained him against the delay of iudgement vpon wicked men to weet a meditation of the eternall righteousnes of Gods iudgements He considered with himselfe that the righteousnes of God was not for one age but for all neither yet for one sinne only but for all then looking to by-gone iudgements executed vpon the wicked he collects that albeit for the present they were spared yet at length they would be punished seeing Gods iudgements are euerlasting And this should serue for a warning to wicked men of this age that the Lord who hath punished the wickednes of other ages before wil not let the impiety of this age escape vnpunished When the iudgements of God are executed then all men acknowledge Verely There is a God that iudgeth righteously in the earth Yea faithlesse men are amazed when hee strikes and forced to confesse that it is his hand but before the iudgement come to belieue that it will come is an argument of true faith So Noah mooued with reuerence prepared the Arke And Salomon saith A prudent man sees the plague before it come and hides himselfe in time God giue vs this wisedome SHIN VER 161. Princes haue persecuted me without cause but mine heart stood in awe of thy words IT hath pleased the Lord to teach vs not only by his word but by the exāples of others his seruants who liued before vs. For this cause hath hee registred the obedience of Noah the faith of Abraham the patience of Iob the meekenes of Moses the zeale of Dauid that we also should be zealous of those graces for which they receiued so honourable a commendation of God It is a great patience to sustaine iniurie from any wicked man but the greater the person be that persecutes vs the greater is the temptation whereof see verse 23. Onely now it comes to be enquired How can Dauid say that he was persecuted without cause seeing in all troubles which can befall vs if wee rightly examine our consciences we shall still finde within our selues causes which haue deserued sharper corrections 1. The answere is that Dauid here is not comparing himselfe with God for hee knew that in Gods sight no man could be iustified and none can say vnto him thou hast striken me without a fault but here he compares himselfe with men to whom hee had giuen no iust cause of offence It is true Saul pretended great causes against Dauid that hee was an enemie both to his life and crowne but Dauid not only by his words doth purge himselfe but by his deeds declare the contrary For when hee might haue slaine him hee spared him both in the caue and in the campe Thus we must also distinguish betweene causes pretended by euill men and those which are indeede But mine heart stood in awe of thy word Dauid renders not euill for euill but ouercomes euill with good Though Princes who should bee fathers and protectors of people should degenerate into oppressors and persecuters Is it lawfull for that to shake off obedience to refuse their tribute or to murther their persons Shall we become godless Atheists because they are becom faithless tyrants No no we see men truely religious doe practise no such vnrighteousnes This may tell vs from what spirit proceeds the Romish doctrine which not only permits but commands the deposition of Kings the loosing of subiects from their obedience yea the murthering of their persons It cannot be from that good spirit wherewith Dauid vvas inspired Princes persecuted him and he might haue slaine them as his seruants counselled him to murther Saul God saide they haue closed thine enemy into thine hand but he would not for his heart stood in awe of Gods word which told him as there he answered his men that it was not lawfull for him to touch the Lords anointed Againe we see heere an example of the constancy of Gods children no winde of temptation can remoue
loosed againe as that Cripple when he found the vse of his feet leapt for ioy and glorified God It is one of the workes wherein God declares his soueraine power That hee takes away the speech from the faithfull or from them that speak truth This he doth for two respects somtime for a punishment of their hearers so he threatned to make Ezechiel his tongue cleaue to the roofe of his mouth sometime for a correction to themselues so was Zacharie striken with dumbnesse for his mis-beliefe This should learne vs to be thankfull for the benefite of speech and to vse it in feare and reuerence to the glorie of God VER 14. I haue had as great delight in the way of thy Testimonies as in all riches HEere is a protestation of his great delight which he found in the way of the Testimonies of GOD greater then worldlings can finde in the possession of riches yea of all riches Sunt enim multa diuitiarum genera sed haec omnia complexus Propheta cum diuinis Testimonijs contulit for there are many sorts of riches but the Prophet here comprising them all in one sets them farre inferiour to the Testimonies of God For we are not to thinke here that he makes any equality betweene these two Non quasi pro gratiae qualitate cum spiritualibus comparatur corporalis voluptas sed quasi ad testimonium suauitatis accersitur but to shew the greatnesse of the ioy arising from the Testimonies of God he shewes that it alone surmounts all the pleasures which of any externall thing can arise to worldlings It is a great argument of progresse in Religion when godlinesse becomes a delight Malachie complaines of the carnall Iewes that the seruice of God was a wearinesse to them and alas so is it to many carnall professors who thinke no time long but that which is spent in the exercise of the word and prayer all because they haue not yet learned with Dauid to delight in it All the baites of Sathan whereby he allures men to sinne are pleasure or profit if we be moued with these it is wisedome to be most allured with the greatest pleasure and profit The Apostle sayes Godlinesse is great gaine a godly man is in omnibus diues tanquam omne possidens patrimonium And againe Dauid affirmes that he found vnspeakeable ioy in godlinesse Sith it is so then that the profit or pleasure of other things moues vs to goe after them are we not inexcusable if the profit pleasure of godlinesse moue vs not to embrace it In the way of thy Testimonies The Testimony of God is his word for it testifies his will the way of this Testimony is the practise of his word and doing of that which he hath declared to be his will and wherein he hath promised to shew vs his loue Dauid found not this sweetness in hearing reading and professing the word onely but in practising of it and in very deed the only cause why we finde not the comfort that is in the word of God is that we practise it not by walking in the way thereof It is true at the first it is bitter to nature which loues carnall libertie to render it selfe as captiue to the word Laboriosa virtutis via and much paines must be taken before the heart be subdued but when it is once begunne it renders such ioy as abundantly recompences all the former labour and griefe As in all riches A Commentary to this we haue in the fourth Psalme where he glories that the ioy arising of God his fauourable countenance doth farre surmount al the ioy that worldlings can haue of their best things Worldly riches vexe men to get them and vexe them more how to keepe them but most of all do they vexe when they depart from men vnlookt for as it is sure they are no permanent goods but of a flowing nature like water and in their owne time take wings and flie away and that with so speedy a course that quickly they go out of his sight whom foolishly they delighted before Alienae à nobis sunt diuitiae quia praeter Naturam sunt neque nobiscum nascuntur neque nobiscum transeunt But the word renders ioy in the first seeking of it more ioy in keeping of it most of all in this that it endures and abides for euer The comforts of the world are false comforts they forsake a man when he hath most need of comfort to wit in the houre of death but the word like a faithfull friend lies neerest our heart to comfort it most when all other comforts are farthest from it VER 15. I will meditate in thy precepts and consider thy wayes THese two last verses of this Section present to vs a threefold internall action of Dauid his soule toward the word of God first Meditation secondly Consideration thirdly Delectation euery one of these proceeds from other and mutually strengthen one another Meditation brings the word to the mind Consideration views it looks at length into it wherof is bred Delectation That which comes into the mind word it neuer so good if it be not considered gods as it came leauing neyther instruction nor ioy but being once presented by meditation if it be pondred by consideration then it breeds delectation which is the perfection of godlines in regard of the internal action Thus we see that a godly man is euer fruitfull in good like that tree planted by the riuers of waters For at that same time when his externall good actions cannot be seene he is not without internall good motions breeding good in the root of his affection which shortly brings out good fruit in his action to the glory of God and good of others As meaâ—… reâ—…iued in the stomach profits not if concâ—…ction follow not to turne it into wholsom nourishment so the word receiued by hearing or reading cannot auaile vs if it be not digested by meditation In the lawe beasts that did not chew their Cud were accounted vncleane figuring these to be of all others most vncleane who hauing heard the word are not made cleane by it and all because they digest it not by prayer and meditation to make it a conuenient foode for their famished soules In thy Precepts The minde of man is restless and cannot lie idle As a Mill-stone moued by the wheeles grindes and consumes it owne selfe if ye cast in no conuenient matter whereupon it may worke so the minde of man if good be not furnished vnto it shall worke vpon euill vexing and annoying the owne selfe A meet subiect for meditation to the minde of man is the precepts of the word of God because as they are from God vnto vs so are they for vs and we must be answerable to God for them Earthly Lords in their commandments to their seruants seek their own
presumption vsurped to be equal with GOD Similis ero altissimo like vnto the most high Cum sit ne quissimus peiores tamen discipulos erudiuit He himselfe is a Prince of spirituall wickednesse yet hath he trained vp disciples more vvicked then himselfe such as That man of sinne who as if it were little to be equall with GOD extolls himselfe aboue GOD. And like him are many blinded captiues of Satan vvho in the pride of their heart doe all they can to subiect the Lord his throne his will to their wicked and corrupt will These are fooles and of all fooles the greatest they set themselues as parties against the Lord for he resists the proud not considering that he is stronger then they they cannot stand before him The Lord is the most high GOD but it is not height makes a man stand before him None so sure to stand in his sight as they who are humble and little in their own eyes to them he giues grace Humilis non habet vnde cadat where it is the iust recompence of the proud that because they vsurpe to be before all others the Lord puts them behind all casts them down to the lowest roome for mounting to the highest A notable example heereof we haue in that Pharisee who was not so farre before the Publican in his ovvne estimation as he was behind him in the account of Christ who iudgeth of things according as they are O quantum crimen superbiae vt ei etiam adulteria praeferantur Cursed are they which doe erre from thy commaundements Heere first we haue to see hovv these words must be vnderstood Saith not Dauid of himselfe that he wandred like a lost sheepe Saith he not also of others Who knowes the errors of his life How then doth he pronounce them cursed which erre from the commandements of God The answer is easily made if we conioyne his words together The proud which erre are cursed Heere then we must put a difference between sinnes of pride and of infirmitie he that of rebellion and pride departs from Gods comman dements not so he that sinnes of weaknesse in whom euery sin committed increaseth a griefe for sinne a hatred of sinne and a care to vvithstand it for these there is no condemnation These are not vnder the law but vnder grace Mercie alwaies waits on them as a refreshing medicine to restore them when of infirmitie they fall But as for the wicked who sinne are proud and impenitent in their sinnes the curse of God is vpon them though it be not seene at the first Like a Moth or secret cōsumption it eates them vp it shall deuoure their substance shal quickly turne their glory and prosperitie into shame and confusion VER 22. Remoue from mee shame contempt for I haue kept thy testimonies DAuid beeing a young man liued godlie in the Court of Saul and for godlinesse was mocked and disdained of others For so the blind world counts religion a matter of mockerie which in the estimation of Gods Spirit is man his greatest gaine and glory But from time they saw that Saul the King was displeased with Dauid then did all his flatterers speake against Dauid doing what they could to sley his honest name with calumnies and slaunders And hee borne downe with the iniquitie of time commits his cause to the Lord beseeching him who knew his conscience to cleere his innocencie Which he also did for the shame and contempt which they thought to bring vpon Dauid God poured it vpon themselues For I haue kept thy testimonies Sometime Dauid iustifies himselfe in regard of men And if at any time he reioyce in his vprightnesse before God it is not a boasting of his owne perfection but rather a comforting of himselfe from the honestie of his affection VER 23. Princes also did sit and speake against mee but thy seruaunt did meditate in thy statutes THese two last verses of this section containe two protestations of Dauid his honest affection to the word The first is that albeit he was persecuted and euil spoken of and that by great honorable men of the world such as Saul and Abner and Achitophel yet did hee still meditate in the statutes of God It is a hard tentation when the godly are troubled by any wicked men but much harder when they are troubled by men of honor authoritie And that first by reason of their place the greater power they haue the greater perill to encounter with their displeasure therefore said Salomon The wrath of a King is the messenger of death Next because Authorities and Powers are ordained by God not for the terror of the good but of the euill And therefore it is no smal griefe to the godly when they find them abused to a contrary end that where a Ruler should bee to good men like raine to the fields new mowen on the contrary hee becomes a fauourer of euill men and a persecuter of the good Then iustice is turned into wormwood that vvhich should bring comfort to such as feare God is abused to oppresse them And therefore it should be accounted a great benefit of God when he giues a people good and religious rulers The Christians in the Primitiue Church being sore troubled by the bloody persecutions of Nero and Domitian thought it a great benefit vnto them when vnder Nerua the persecution was relented Albeit he did not professe Christ with them yet he did not persecute them What then should we account of such a King as is not onely a protector of the Church but a professor himselfe so farre from persecuting Christian religion that for professing of it many times hath his Maiestie been persecuted to the death but blessed be the Lord who hath giuē many glorious deliuerances to his annointed Alway we learn here to arme our selues against the like tentation if at any time it shall please the Lord to try vs with it It was an argument the Pharisees vsed against our Lord Doth any of the Rulers belieue in him The Apostle confirmes vs against it Brethren yee see your calling Not many wise men not many noble hath God chosen c. We must not haue our faith in respect of persons nor measure religion by the authoritie of men that are with it or against it but resolue with Iosua Albeit all the vvorld should forsake the Lord yet vvee vvill worship him No Number no Greatnes of men can take out of the harts of such as are truly godly the loue of God and of his truth And speak In externall actions the first weapon wherby the wicked fight against the godly is their tongue Where Satan looseth their tongues to speak euill against vs we may be sure if hee be not restrained he will also loose their hands to do euill And where otherwise it falls out that wee are
the Prophet craues that the Lord would neuer vtterly take it from him If at any time in thy wise dispensation thou relent it yet I beseech thee neuer vtterly to remoue it This iudgement which Dauid heere craues to be averted from him lyes vpon many who doe not marke nor perceiue it that they are so much the more miserable that they knowe not their misery in this that hauing and hearing the word of GOD so plentifully they can neither vse it to their owne consolation nor to the edification of others And this proceeds from the euill conscience which is in them that neither can they heare it with comfort no more then Achab could heare Michaiah because hee neuer prophecied good vnto him nor yet can they speake it to the comfort of others Vnto the vvicked God saith What hast thou to doe to take mine ordinances in thy mouth seeing thou hatest to be reformed Obmutescit facundia si aegra sit conscientia cloquence becomes dumbe when the conscience waxes diseased For I wait Gods iudgements are some-times taken for his plagues executed according to his vvord vpon the wicked with the which is euer conioyned a performance of his promised deliuerance to the godlie vvhereby hee makes knowne That there is fruite for the righteous how euer for a time hee suffer them to bee euill intreated and that there is a difference between them vvho feare him and them that feare him not And this Dauid heere praies for that the Lord would so deale with his enemies that the truth of his word being declared vpon them the godly might haue no cause to be ashamed for taking that word of truth in their mouthes VER 44. So shall I alway keepe thy law for euer and euer HEre is a protestation of thankfulnes to his God which he promiseth to declare in obedience Whereof first wee obserue hovv our standing and perseuering in the obedience of Gods law proceedes from Gods louing kindnesse toward vs keeping his word of truth in our harts and mouthes Hee is the stocke vvee are the branches vvee beare not him he beares vs let vs abide in him and giue him the praise of all our well dooing and perseuerance in it Now the doubling of the word notes his promptitude to Gods obedience and willing resolution to pers◅uere in it not for a day or a yeere but alway yea for euer and euer not in this life onely but in that also which is to come as Ambrose expounds it Pollicetur se hic ibi legem Dei custoditurum hic in exemplari in speculo in aenigmate illic in ipsa facie veritatis And the same also hath Euthymius Custodiam legem tuam non tantum in hoc saeculo sed in futuro quod saeculum saculi appellatur tanquam praesenti saeculo honoratius VER 45. And I will walke at libertie for I seeke thy precepts THere is a libertie of the flesh taken by men not giuen by God falsely so called for it is not libertie indeede but thraldome where men casting off the yoke of GOD giue ouer themselues to follow their owne affections vvhich can neuer but breed them doubts feares and horrible terrors wherwith they are straited so that they know no outgate Improbus in seipso coarctatur malitiae suae laqueis strangulatus Take to you for an example a couetous wretch euery day extending the borders of his possession excluding his neighbours doth the enlarging of his bounds enlarge his heart doth hee therfore walke at libertie because hee hath more ample roomes No no Quantumcunque domus suae spatium porrexerit clauditur angustis opinionis suaefinibus eui quod habet non est satis But how-soeuer large his possessions be hee is still inclosed in the straits of his owne narrow heart vvhich thinks hee hath nothing at all And so is it in all other sinnes the giuing of libertie to the will of man drawes on a thraldome whereby he is not onely captiued of his owne affections but straited with the sense of wrath in his conscience which alway followes euill dooing This is that strait bedde wherein God threatens to cast the wicked in a punishment of their carnall libertie Herod tooke this liberty to defile his brothers wife he beheaded Iohn for reproouing of it and so thought the more freelie hee might enioy his sinfull pleasure but did hee by this meanes walke at libertie No on the contrarie hee cast himselfe into the straits of a terrifying and accusing conscience hee could neuer bee quit of Iohn vvhom hee had beheaded for hee conceited that Iesus was Iohn risen againe from the dead What euer mirth he pretended in his countenaunce hee found himselfe sore straited vvith anguish in his conscience True libertie is that which GOD giues and whereof our Sauiour speaketh saying Then are you free if the Sonne make you free hee looseth vs from all other bondage that hee may bind vs to himselfe onelie And this libertie consisteth first in our deliuerance from the tyranny of our owne lusts by which all those are thralled who shake off the yoke of God and next in the freedome of a peaceable conscience which is a Christians Paradise on earth VER 46. I vvill speake also of thy testimonies before Kings and will not be ashamed IN these three last verses Dauid promiseth a three-fold dutie of thankfulnes First the seruice of his tongue Next the seruice of his affections Thirdly the seruice of his actions Bona conscientia maximum semper praestat solatium a good conscience renders alwaies great consolation vitalegitima fiduciam procreat and an honest life makes great boldnes to speak without feare or shame as yee see in Dauid toward Saul in Elias to Achab in Paule to Agrippa to Festus and to Felix The first dutie that heere hee promiseth is to speake of the testimonies of God before Kings This is not a small thing if vvee doe consider that albeit no sort of men bee more obliged to God then Kings are yet vnto none is Gods word more vnwelcom then to thē for the most part they are so accustomed to commaund and to giue out words for lawes vnto others that they thinke strange to heare of a word which should stand in steed of any law to them It is a rare thing to find a Iosiah whose heart melted at the hearing of the law like vnto him was no King before him who turned vnto the Lord with all his hart Where such are giuen to a people they are the exceeding great blessings of God If Dauid was not ashamed to speake of Gods word before Kings farre lesse may wee thinke was he ashamed to speake of it before his familiars and companions as hee protests hee vvould doe in another place Come vnto mee all ye that feare God and I will tell you vvhat God hath done to
Dauid vnto the Sanctuary of God and with Abaeue to our Watch-towre where we may looke out and see what hath bin the miserable ends of the wicked and we shall say they buy full deare their short and perishing pleasures for their prosperity is their ruine VER 53. Feare is come vpon me for the wicked that for sake thy lawe LEast it might seeme out of the former words that Dauids comfort stood in the destruction of the wicked by the execution of Gods iust iudgements vpon them he addes this that their impiety was the cause of his feare and griefe and that he was partim iratus quòd legem Dei contemnerent partim dolens quòd ipsi perituriessent This is the meekenesse and loue which the godly carie euen toward those who haue offended them they are touched with a commiseration of them not so much for any wrong done to themselues as for the euill they see their enemies incurre by wronging them Nam qui fortior est non proprtam dolet contumeliam sed aliena peccata et in sua iniuria lapsum alterius ingemiscit As a louing father offends at the contumelious words hee receiues from his frantique child not so much sorrowfull for the wrong done to himselfe as for the disease of his child which forâ—…eth him to speake that vvhich he should not so godly Dauid Dolebat non quia contemnebatur sed quia lex Dei relinquebatur eorum qui hoc faciebant damnuÌ„ dolebat quòd Deo perirent Hee was afraid and grieued at the sinnes of the wicked who scorned him not because he was contemned but God was offended nor yet for any losse he suffered by their sinnes but for the harme they did vnto themselues The impietie of wicked men is here described to be a forsaking of Gods law thereby letting vs know what is the weight of sinne The law is holy good contayning in it a most perfect rule of righteousnes and therefore the forsaking of it cannot be but a very high crime And sure it is many of this age are guiltie of it in regard of their deeds how euer it be that in regard of their words they will not hold with it but when God shall iudge theÌ„ what euer liking of the law they pretend in word they shall be found indeed forsakers of it VER 54. Thy statutes haue beene my songs in the house of my pilgrimage HE still insists in a commendation of the word of God froÌ„ the comforts which hee found in it in the time of trouble Naturalists refresh themselues in their griefes with profane Ballades and Songs but these increase guiltinesse and consequently griefe but mitigate it not As to Dauid hee protests hee sought his comfort in the word of God worldlings count it a melancholique subiect but he found ioy in it let men in this take heede vnto themselues Dauid was a man after Gods owne heart that is approued of him and they who count that to be a wearines which hee found to be a refreshment how can they haue this comfort that they are also approued of God Againe see how the Lord in his wise dispensation attempers himselfe to our infirmities Our life is subiect to many changes and God by his word hath prouided for vs also many instructions and remedies Euery crosse hath his owne remedy and euery state of life his own instruction Sometime our griefe is so great that we cannot sing then let vs pray sometime our deliuerance so ioyfull that wee must breake out in thanksgiuing then let vs sing If any man among you bee afflicted let him pray if hee be merie let him sing Prayers for euery crosse and Psalmes for euerie deliuerance hath GOD by his own Spirit penned vnto vs so that now wee are more then inexcusable if wee faile in this dutie In the house of my pilgrimage Vatablus expounds this of his banishment among the Philistims that vvhen hee vvas put from his natiue Countrey and kinred and all other comforts failed him that then the word of the Lord furnished matter of ioy to him And indeed the banishment of Gods seruaunts may cast them farre from their kinred and acquaintance but it chaseth them neerer to the Lord and the Lord neerer to them Proofe of this in Iacob when hee was banished and lay without all night in the fields he found a more familiar presence of God then he did when he lay in the Tent vvith father and mother But wee may rather with Basil referre it to the whole time of his mortall life Omnem viâ—…am suam peregrinationem vocare arbitror So Iacob acknowledged to Pharao that his life was a pilgrimage and Abraham and Isaac dwelt in the world as strangers S. Peter therfore teacheth vs as Pilgrims to abstaine from the lusts of the flesh and S. Paul to vse this world as if we vsed it not for the fashion thereof goeth away Many waies are wee taught this lesson but slowe are wee to learne it Alas what folly is this that a man should desire to dwell in the earth when God calleth him to be a Citizen of heauen Yet great is the comfort wee haue of this that the houses wherein we lodge vpon earth are but houses of our pilgrimage The faithfull Israelites endured their bondage in Egypt the more patiently because they knew they were to be deliuered from it If the houses of our seruitude were eternall mansions how lamentable were our condition but God be thanked they are but wayfaring cottages and houses of our pilgrimage Such a house was the womb of our mother if we had beene enclosed there for euer what burden had it been to her what bondage to our selues Such a house will be the graue of the which wee must all say with Iob The graue shall be my house and I shall make my bed in the darke if vvee were there to abide for euer how comfortlesse vvere our estate But GOD be praised our mansion house is aboue and the houses we exchange here on earth are but the houses of our pilgrimage happy is he can so liue in the world as esteeming himselfe in his owne house in his owne bed yea in his owne body to be but a stranger in respect of his absence from the Lord. VER 55. I haue remembred thy name O Lord in the night and haue kept thy law THis verse containes a new protestation of his honest affection toward the word of God Wherin first let vs mark his sinceritie he was religious not onely in publick but in priuat for priuate exercises are the surest tryalls of true religion In the publique oftentimes hypocrisie caries men to simulate that vvhich they are not it is not so in the priuat for then either doth a man if hee make no conscience of Gods worship vtterly neglect it because there is no eye of man to see him or otherwise if hee
The Lord when hee exhorts to repentance cryes My sonne delay not to turne to the Lord. This day vvhile it is called vpon you harden not your harts but Satans voice is Tarry till the morne Let me first goe and kisse my father that is delight yet a space in the pleasures of this life It was offred by Moses to Pharao When shall I pray for thee and he answered To morrow It is offred by the Lord to man When wilt thou that I haue mercie on thee and in effect it is answered by many Not till mine old daies Miserable was Pharao who delayed Moses but one day and more miserable are they vvho delay the Lord for many yeeres vvhen hee offers them mercy I knowe no difference betweene the vvise Virgins and the foolish but that the one did that in time which the other would faine haue done out of time and could not The most profane men of the world are forced in death to make their refuge to the Lord then the eye and the hand are lifted vp vnto him then they cry for mercie and desire all others to pray for them If wee be wise let vs doe that in time which al men are faine to doe at the length VER 61. The bands of the wicked haue robbed me but I haue not forsaken thy law TRue godliness will indure great tentations euen as trees wel rooted abides the blast of strong winds and gold that is fine abides the triall of fire Many waies was Dauid tempted and among the rest the wicked by troupes and multitudes combined against him yet did he not forsake the law of the Lord. The godly liue in this world like sheep among vvolues euery wicked man in whom Satan ruleth is like a Cananite to an Israelite a thorne in our eye a prick in our side yea and as a dart of Satan shot at vs to driue vs away from the fear of God if so wee can take them it should greatly strengthen vs to indure all troubles that come from them There will neuer be peace among those two parties between whom the Lord himselfe in Paradise proclaimed inimity And howsoeuer to strengthen themselues in an euill cause the wicked goe together by bands and companies yet shall it not availe them nor hurt vs. Babels builders Moab Ammon Edom conspyring in one may tell vs Though hand ioyne in hand the wicked shall not escape vnpunished the wickd are like thornes before the fire their multitude may well embolden it but cannot resist it VER 62. At midnight will Irise to giue thanks vnto thee because of thy righteous iudgements IN this verse we haue a protestation of Dauid his thankfull affection toward the Lord wherein we haue three things 1. The dutie promsed namely to giue thanks 2. The time at midnight 3. The cause because of thy righteous iudgements As for the dutie of thanksgiuing wee spake of it verse 7. As for the time hee saith hee will rise at midnight and giue thanks to God We pray that we may doe Gods will on earth as it is done in heauen now in heauen we know they praise God continually without ceasing we should doe so vpon earth but our necessities of sleeping eating and such like interrupt vs that wee cannot doe it as we should yet happy shall we be if wee season all our dyets and doings with prayer and thanksgiuing That as God in nature hath made the knee to bow at euery step so the hart in euery action might bow and blesse the Lord acknowledging our Maker and Redeemer and directing all our dooings to his glory When Salomon made harps and other musicall instruments for the praise of God he made them of Almuggim trees that is of such trees as rotte not Teaching vs by like signification how induring should bee those instruments of our heart and affections wherewith wee praise God that we should not suffer them to decay But alas how soone do we faile Oftentimes we begin the day with some feruencie in praysing and prayer but wee faintere euen yet shall we haue great comfort if when our performance faileth our purpose remaine for this will reuiue our former zeale and make vs to returne vnto an earnest calling vpon God and that with the greater feruencie That we finde our great infirmity hath carried vs away from our former purpose Let vs againe consider here how Dauid spends the time of his life that we may learne at him to be wise Time is a most pretious thing not such a jewell among all things perteyning to this life By this it may be esteemed that in a small point of time an infinite weight of glory may be acquired and men who haue beene prodigall of it spending yeares and moneths without consideration would haue giuen great riches yea all the jewels of the world if they had beene in their possession for prorogation of their life one year yea one moneth Let vs therefore learne at Dauid how he vsed his time when he lay downe at night he watered his couch with teares after the examination of his heart At midnight againe he rose vp to giue thankes there-after he preuented the morning watch that he might meditate on the word of the Lorde then in the day time morning noone and even hee made a noise to the Lord yea seauen times in the day he called vpon God Our Sauiour hath commended the like care vnto vs both by his precept and practise in the Temple at the table in the garden in the mountaine did he pray all night Vt te proprio ad de precandum inuitaret exemplo Happy were we if so we could spend our dayes for certaine it is when our last day coms we shal haue comfort of no by-gone time but that which we haue spent in the seruice of God Sleepe is most necessary for the intertainment of bodily health it is Ros naturae the dewe of nature more necessary then meate or drinke yet as Dauid protests ver that hee loued the word of God more then his appointed food so heere hee preferres the prayses of God to his sleepe and rest in the night This may make vs ashamed when we see how wicked men cannot rest except they haue done euill and how they defraud themselues of sleep that they may commit iniquity and how againe the superstitious Priests of Baal can wake in the night to attend vpon their Idols that Christians professing Gods true worship should so pamper themselues that they will not rise out oâ—… the bedde to bowe their knee to the Lord yea scarsely lying still with their bodies will raise vp their spirits to praise him Sleepe is compared by one to a sory customer that eyther takes vp more then wee should giue or then his Master allowes him The Lord allowes a certaine time for our sleepe and rest as he doth to all the
rest of his creatures Psal. 104. But this is intollerable That vnder pretence of a little time allowed vnto vs the halfe of our time should bee exacted from vs. Ethniques in this point may make vs ashamed It is written of Alexander and Caesar among many moe that they parted the night in three the first they tooke vnto rest the second to the workes of Nature the third to their studies for encrease of knowledge and learning and that because they were forced to spend the day time in gouernment of their Kingdomes and administration of their warlike affaires Yet we haue now such a number whom wee may call Monsters of Nature who are not content to spend all the night ouer in works of darknesse such as Drunkennesse and Gluttonie and Chambring and slumbring but they turne also the noon-tyde of the day into midnight Per diem illis fit media nox yea not sparing the holy Sabboths of the Lord they sleepe by themselues like Howlets in their holes when the Saints of God are assembled together to praise him but miserable are they for as they tooke no part of Gods seruice so shall they bee strangers from the recompence The third circumstance pointing out the cause or matter of his thankesgiuing is here because of Thy righteous iudgements Where by iudgements he vnderstands Gods iust working according to his word both in executing threatned plagues vpon the wicked and performing promised mercies to the godly And for this cause Dauid praiseth God because he found him alwayes as good as his word and what he promised with his mouth hee performed with his hand And this cause which moued Dauid to praise God should moue vs all for wee haue felt his promises kept to our selues and his iudgements executed on the wicked in so manifest a manner that men might say as in the Psalme Verely there is a God that iudgeth righteously on earth and there is fruit for the righteous There is no transgression of Gods law which in som wicked men we haue not seene punished If the Lord did only speake and neuer punish men would say There is not a God and if on the other hand all transgressions were punished here men might say we need not look for a iudgement to come Of such sinnes as we haue seene punished let vs learn that there is a Iudge and of such sinfull men as we see spared let vs also learne that there is a iudgement to come VER 63. I am companion of all them that feare thee and keepe thy precepts HE said in the first verse of this Section that God was his portioÌ„ now he saith All the Saints of God are his companions These two goe together the loue of God and the loue of his Saints He that loueth not his brother made to Gods image whom hee seeth how shall he say he loueth God whom hee hath not seen Seeing our goodnes extends not to the Lord if it be shewed to his Saints and excellenâ—… ones vpon earth for his sake it shall be no small argument of our louing affection toward him selfe Godly Dauid when Ionathan was dead made diligent inquisition Is there none of Ionathans posteritie to whom I may shew kindnes for Ionathans sake and at length he found a silly lame Mephiboseth So if we enquire diligently Is there none vpon earth to whom I may shew kindnesse for Christs sake who is in heauen wee shall euer find some to whom whatsoeuer wee doe shall be allowed as done to himselfe Euery mans company wherein hee delights tells what manner of man he is himselfe Qualiscunque quis fuerit cum tali se coniungit The fowles of heauen flocke together according to their kinds ye shal not see Doues assembling with Rauens Inter dispares mores quae potest esse amicitia What fellowship or friendship can be among men of inequall manners Non potest homini amicus esse qui Deo fuerit infidus he can neuer be friendly to man who is false vnto God But there is yet a greater argument the Lord IESVS hath honoured vs to be his companions so wee are called Psal. 44. God hath anointed thee aboue thy fellowes To worke this fellowship he assumed our nature he abased himselfe he was baptized as we are he died as vvee doe hee rose againe as we shall doe hee walked in all our waies that hee might traine vs vp to walke in his waies and might euery way make vs like himselfe and shal we thinke it a derogation to our honor to humble our selues for Christs sake to men of a rank inferior to vs and euen for the feare and loue of God that is in them to account them our companions Yet further his great modestie is to bee marked Non dixit imitantium te sed timentium he saith not I am companion to all that follow thee but to all that feare thee The feare of God is the beginning of wisedom Inter rudes se constituit humilitate cum veteranos superaret deuotione hee placeth himselfe among nouices in humilitie when he excelled antients in pietie That feare thee The godly are commonly described by this grace That they fear God but so that they also loue and obey him therefore Dauid ioynes these two together That fear thee and keepe thy precepts Apostat Angels saith S. Iames feare GOD but there-withall they hate him and rebell against him In the Godly feare prepares a way to loue when loue is perfected then feare shall cease but in the wicked fear prepares a way to despaire restlesse perturbation Abraham looked for no good in Gerar because he thought the fear of God was not there on the contrary Ioseph confirmed the timorous harts of his brethren that they should looke for none euil at his hands because said he I feare God Therby letting vs know that this is a sufficient reason to assure vs of all good duties from a man if truly it may be said of him He feareth God VER 64. The earth O Lord is full of thy mercies teach mee thy statutes HEere is a prayer with a reason Seeing ô Lord thou art good to all thy creatures shew thy goodnes also to mee in this that thou teach me thy statutes Gods generall benignitie is extended to all his creatures his speciall benignity is for his children and this is it that Dauid here craueth And indeed Gods generall goodness vnto all his creatures should serue to confirme his children in the assurance of his more speciall fauour toward them as heere Dauid vseth it If hee care for sparrowes if he feed the young Rauens when they cry if hee clothe the Lilies of the fielde are not his own children much more worth will he not much more care for them Seeing of his goodnesse he sends raine to the wicked makes his sunne to shine on the vniust will he not of his mercie lift vp the
nothing on earth more pretious then hee Sed in eo quod non videtur multo pulchrior est but in that which is not seene namely his soule hee is much more beautifull So ye see Dauids reasoning is very effectuall all one as if he should say as he doth elswhere Opus manuum tuarum ne deseras Te authorem conuenio te teneo conditorem aliena praesidia non quaro Forsake not ô Lord the worke of thine hands thou art my author and maker thine help I seek and the helpe of none other No man can rightly seeke good things from God if he consider not what good the Lord hath already done to him But many are in this poynt so ignorant that they knowe not how wonderfully God did make them and therefore can neither blesse him nor seeke from him as from their Creator and conseruer But this argument drawne from our first creation no man can righly vse it but he who is through grace partaker of the second creation for all the priuiledges of our first creation we lost them by our fall So that now by nature it is no comfort to vs nor matter of our hope that GOD did make vs but rather matter of our feare and distrust that wee haue mismade ourselues haue lost his image and are not now like vnto that which God created vs in the beginning Giue mee vnderstanding Dauid knew that a man without vnderstanding were hee of neuer so noble bloud or comely of personage he is but a companion of beasts and therefore the Spirit of GOD commonly giues the stile of a man vnto man eyther made or restored to the image of God But a man destitute of that image Aut serpentem aut equum aut vulpeculam aut iumentum vocare consueuit he cals either a serpent or a horse or a foxe or a beast That I may learne Hee sheweth heer what is the vnderstanding which he craued namelie that hee might learne to obey the commaundements of God It is not wisedome in Gods account for a man to knowe all other things and be ignorant of himselfe neither is this learning to haue knowledge of all Sciences and secrets of Nature and to be without godlinesse This is the beginning of all wisedome To feare GOD and the Art of Arts to practise pietie To this purpose said Ambrose Quid tam obscurum quam de Astronomia tractare profundi aeris spatia metiri relinquere causam salutis error is quaerere Where if saith hee it be obiected Was not Moses learned in all the learning of the Egyptians let it be answered So hee was but hee thought all this wisedom losse and foolishnesse in comparison and turned to seeke GOD with inward affection Ideoque vidit interrogavit audiuit loquentem Deum hee saw therefore hee asked and heard God speaking vnto him VER 74. So they that feare thee seeing me shal reioyce because I trusted in thee THe godly in ordering their life haue a respect first vnto God that he may haue glory Next to themselues that in conformitie with God they may haue peace and comfort And thirdly vnto his neighbour to giue vnto him that is godly matter of ioy and edification by his godly life according to that precept of our Sauiour Let your light so shine before men that they seeing your godly conuersation may glorifie your Father who is in heauen Beside this appeareth the great power vertue of godlines that euen the very sight of a godlie man ministers ioy to the godly terror to the wicked Plerisque iusti aspectus admonitio correctionis est perfectioribus verò laetitia to many men the sight of a righteous man is a warning of correction For they are admonished what neede they haue to amend their life that they may be like vnto him but to such as haue profited more in godlinesse it is alway a matter of ioy Quam pulchrum ergo si videaris prosis How excellent a thing then is this that as oft as thou art seene so oft thou doost good And againe there is such a fellowshippe and communion among all the liuely members of Christ his mystical bodie that they mourne together they reioyce together the grace of God cōmunicated to one is a cause of ioy to al the rest Bonis enim insitū est vt virtutes su as in alijs amēt It is the propertie of the godly to loue those vertues in others which either they haue or would in themselues to enuy the good of another and be grieued thereat is a diuellish thing Infirme Iosua may murmure when Medad and Eldad prophecie in the assembly of the people but meeke Moses shall reioyce and wish that all the Lords people did prophecie in like manner Because I trusted in thee Gods working with any one of his seruants is a confirmation of all the rest for what hee is to one that feares him he is vnto all that feare him So that mercy shewed to any penitent and promises performed to any beleeuing man should confirme vs in the assurance of the like fauour of God to bee found by our selues if we also repent and beleeue in him VER 75. I knowe O Lord that thy iudgements are right and that thou hast afflicted mee iustlie THis Verse consists of a thankesgiuing wherin he ascribes to the Lord the praise of truth and righteousnesse in afflicting him Many vse to praise God in prosperity who in time of trouble impatient of his heauie hand murmure against him but such as are truly godly do then blesse the Lord most heartily when he seems to deale with them most hardly giuing him the praise of equity and acknowledging that his greatest rodds are not so great as their sins as also the praise of fidelity that according to his word he afflicts his children for no other cause but to purge them and make them more capable of grace and consolation I know How is this seeing the Apostle saith Rom. II. that the iudgements of God are vnsearchable and his waies past finding out The answer is Dauid doth not so speake as if he were priuy to al the secret waies of God but that thus much hee knew in generall that all his iudgements whereby he strikes eyther the godly or the wicked were all right suppose the causes and particular ends of them were secret And this knowledge is learned out of the word The Lord is righteous in all his workes and holy in all his wayes And againe All the wayes of God are mercie and truth to them that feare him And againe All things worke for the best to them that loue him And it is the want of this knowledge that makes vs oftentimes to murmure or faint and be discouraged at the works of God apprehending in our ignorance that to be euill which in Gods working is good and directed to a good end For if
to be iudge of his loue to the word Nec speciem sed plenitudinem charitatis tali conventione testatur Witnessing thereby that it was no counterfet loue but compleat and sincere loue which he bare vnto it The like protestation was vsed by S. Peter Thou knowest O Lord that I loue thee It were good that in things pertayning to godlinesse wee did declare our vpright hart by speaking as they spake Sith at the length wee must be presented before him and made manifest such as wee are let vs in time present our selues vnto him for many by custome speake that of themselues which in conscience they durst not speake beeing presented vnto God All that GOD craues of vs is loue Therefore saith the Apostle that the end or perfection of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is loue and againe that loue is the fulfilling of the law Amari exigit qui omnes amat quia charitas est hee desires to bee loued of all who loues all because hee is loue it selfe This one commaundement containes all and it is most reasonable for what excuse can a man bring for this that he loues not God Yet many in word profess that they loue him who loue not indeed The triall of our loue to God is our loue to his word our care to keep his commaundements If any loue mee he will keepe my commaundements Qui enim diligit ex voluntate facit quae sibi sunt imperata This one triall conuinceth many to be lyers who say they loue God and yet delight not in his word nor are carefull to obey him It is my meditation continually Hee proues that which hee hath spoken The nature of loue is that it is euer thinking of the thing beloued and vseth all meanes to obtaine it Strong loue is like fire that cannot be quenched with much water So Dauid proues his loue to God by his loue to Gods word and his loue to Gods word by his continuall meditation in it no change of other exercises could make him forget it Marke againe the meanes by which after Dauids exāple we must grow in the knowledge of the word of God First meditation of that which wee haue heard or read Secondly prayer for grace to belieue and practice it Thirdly thanksgiuing for grace receiued Fourthly godly conference thereof one of vs with another All these shal a man find carefully practiced by Dauid And truly the greatest cause why now there being so much preaching there is so little profiting in godlinesse is that men before hearing prepare not in hearing pray not after hearing neither meditate thereof in themselues nor speak thereof vnto others VER 98. By thy cōmandements thou hast made me wiser thē my enemies for they are euer with me NOw he prayseth the word for the singular profit fruit which he reaped by it to weet that he learned wisedom by it And this he amplifies by cōparing himselfe with three sorts of men his enemies his teachers and the ancients And this he doth not of vaine glorie for bragging is farre from him who is gouerned by the Spirit of grace but to commend the word of the Lord and to allure others to loue it by declaring to them what manifold good hee found in it Wiser then mine enemies But how can this be seeing our Sauiour saith that The men of this world are wiser in their owne generation then the children of God The answer is Our Sauior doth not call worldlings wise men simply but wiser in their owne generation that is wise in things pertaining to this life Or as Ieremie calls them Wise to doe euill and when they haue so done wise to conceale and cloak it All which in very deed is but folly therfore Dauid who by the light of Gods word saw that it was so could not be moued to follow their course Well there is a great controuersie between the godly the wicked either of them in their iudgement account the other to be fooles but it is the light of Gods word which must decide it VER 99. I haue had more vnderstanding then my teachers for thy testimonies are my meditation HEere is the second amplification That the word of God had made him wiser then his teachers which might indeed seem to be Incongrua presumptio Where note stil hee is magnifying not himselfe but the grace of God toward him It is no new thing to see many teachers often pretending to learne others that which they haue not learned thēselues and who can tell how miserable these men are who will be Doctors but not disciples teaching others but not taught of God themselues because they are not carefull to learne from him To such saith Nazianz. Our Lord was 30. yeers old ere hee beganne to be a Preacher Et tu magister vis fieri antequam discipulus and thou wilt be a master of Christians before thou be a scholer of Christ. Vnus verus est Magister qui solus non didicit quod omnes doceret caeteri omnes discant prius quod doceant ab illo accipiant quod alijs tradant There is one true Master who teacheth all and learnes of none as for all others they must first learne what they should teach and receiue from him that which they should deliuer vnto others But alas Quam multi sunt qui sermone valent loquuntur non tamen sale coelesti conditi sunt recensent que multa de mensa regia quorum nullum adepti sunt gustum How many are powerfull in speech who are not seasoned with heauenly salt rehearsing many delicates which are on the table of the heauenly King whereof they neuer tasted themselues More wise was the holy Apostle who subdued his body by discipline least while as he preached to others he should haue beene a reprobat himselfe God grant that wee may follow his example And yet euen where the Preacher is godlie partaker of that grace himselfe whereof hee is an Embassadour to others it falls out oftentimes that greater measure of light and grace is communicated by his ministrie to another then is giuen to himselfe As Augustine first illuminated and conuerted by Ambrose did far excell both in knowledge and spirituall grace him that taught him And heerein God wonderfully shewes his glory That whosoeuer be the instrument he is the dispenser of light and glorle giuing more by the instrument then it hath in it selfe And this is so farre from beeing to a godly Teacher a matter of griefe that it is rather a matter of glory The wicked glory to make others more wicked then themselues as our Sauior said the Pharisees did with the Proselyts that they made them tenne times more the children of Satan then themselues and shall the godly grudge to see that they haue made others more godly then themselues Nay truely but rather such
vnto them are their crowne and ioy that they may glory in as in a prey which they bring to him that sent them For as the Doue which Noah sent forth returned to him again with the branch of an Oliue in her mouth so all godly Preachers which are come from God and remember they must return to him againe are most ioyful when they see they haue some prey-conquest by their ministrie and that they haue neither run nor laboured in vaine VER 100. I vnderstood more then the Ancients because I kept thy precepts THe third poynt of his comparison is heere Wherein we see how it is neither learning nor experience gottē by length of time which makes a man wise but onely the word of God vsed with meditation prayer and practice for wisedome is not alway with the ancient He is not young in Gods estimation whose wisedome is ripe and it is not by number of yeeres but by solid and settled manners that the Spirit of God esteemes men to be ancient Alwaies heere Dauid speakes of men growne in yeeres but not in knowledge whom Philo properly called Grandaeuos pueros And indeed it is pitie to see any man foolish through the ignorance of God but greatest pitie to see aged men bring their daies to an end and draw neere to the graue before they haue learned to consider eyther the end for which they came into the world or to knowe the state into which they shall bee translated when they goe out of it VER 101. I haue refrained my feete from euerie euill way that I might keepe thy word DAuids wisedome which hee learned by the word consisted not in naked speculation but in practice this is wisedom to refraine from euill Our greatest perfection on earth stands in resisting sinne Wee are neuer without a tempter to sin nor yet without some occasion of sinne and which is worst of all neuer without the seed of sinne in our selues which is fruitfull in sending forth Cupiditates motus qui irruūt sicut bestiaein nos vt teneros fructus noua ruris nostriculta depaseant such lusts motions that like vnto wild beasts make incursion vpon vs to destroy the tender fruit of this new husbandry of God within vs for which we haue need continually and carefully to resist them From euery euil way Hee knowes not what it is to resist sin who resists not euery sin It is true that all sins are not alike subdued in vs for some affections are stronger then other but if against them all we fight not seeking to refraine our feet from euery euill way wee cannot walke in the way of GOD. Nequit enim fieri vt duas quisquam vias simulingrediatur iustitiae videlicet et iniustitiae This is to bee marked of some professors of this age who will bee counted good Christians notwithstanding it bee manifest there are some grosse euills from the which they will not refraine Though wee subdue no sinne as we should yet must we remember that euery sinne in some measure must bee resisted otherwise if we be captiued of any one it is sufficient to destroy vs. That I might keepe thy word The resistance of euill makes vs the stronger and more able to keepe Gods word on the contrary euery transgression diminisheth our spirituall light and strength So that by sinning we not only contract a new guiltiness vpon our soules but weaken our own strength for so soon as any one sin be it neuer so small gettes vantage ouer vs it prepares a way to another and a greater VER 102. I haue not declyned from thy iudgements because thou didst teach me LEast it shold seem that Dauid ascribed the praise of godliness to himselfe or that it came from any goodnes in him that hee did refraine his feet from euery euil way he giues here all the glory to God protesting that bicause God did teach him therefore hee declined not Wherof we learn that if at any time we stand or if when we haue fallen we rise repent it is euer to be imputed to God that teacheth vs for there is no euil so abhominable but it would soone become plausible to vs if God should leaue vs to ourselfe For thou taught'st me Dauid was taught by his ordinary Teachers and hee did reuerence them but that he profited by them he ascribes vnto God Paul may plant and Apollo water God must giue the increase VER 103. How sweet are thy promises to my mouth yea more then hony to my mouth GOds teaching workes euer in the heart a feeling of that which is taught for hee writes his lawe in the hearts of his children And this is it which Dauid here protests that he found a sweetnes in Gods word which exceeded the sweetest things in the world And the cause why many in this age feele it not is eyther because their conscience is euil so intellectualibus animae sensibus non pollēt they want the intellectuall senses of the soule for as to a sicke man that which is sweet seems sowre and vngratious so to an ill conscience the most comfortable word of God becomes terrible or else albeit the conscience be not so euill yet no paines are taken by meditation and prayer to search out the comfort of the word For as Minerals are not gotten on the superfice of the earth but men must digge deepe into the bosome thereof before they finde them and as the sweetnesse of a kirnell cannot be felt where the shell is not broken so cannot the comforts of Gods word be felt of them who looke but lightly and superficially into it But what is the reason of this kinde of speech that Gods word was sweet to his mouth seeing words are not discerned by the mouth but by the eare The answer is that a spirituall man apprehends the good which God offers with all his senses he not onely heares it but smels it toucheth it tastes it and so eates and digests it that he feedes vpon it And againe the reason is for that Dauid being taught of God delighted to speake of Gods word to others and the more he spake of it the sweeter he found it And heere is our comfort that if the promises of God be so sweet what sweetnesse shall we finde in the performance of them When a man of honour promiseth vs any excellent thing it makes glad our heart but when he giues it it doth much more reioyce vs. The promises of God are excellent but the promised things are such as by no word can be expressed For the eye of man hath not seene his eare hath not heard neyther can his heart vnderstand now those things which God hath prepared for them that loue him VER 104. By thy precepts I haue gotten vnderstanding therfore I hate all wayes of falshood IN this last Verse he commends the word from a two-fold excellent benefit
Let men beware of this lest they also be punished after the similitude of his condemnation VER 114. Thou art my refuge and shield and I trust in thy word HEe makes heere a secret opposition betweene the armour of the wicked by which they impugned him and his armor wherby he defended himselfe As for them by their worldly wisedome they are subtill in inventing wayes to hurt and craftily lay many snares wherein to trap me but my defence is in thee onely Dauid was in many most desperate dangers and still he found the Lord prouiding vnlooked-for deliuerances the strong Cittie of Keilah could not defend him the Lord warned him to come out of it and he was a shield vnto him the solitarie Wildernesse of Maon could not secure him for euen there Saul and his souldiers had compassed him but God had a care of him and turned his pursuers another way These by-gone experiences of Gods louing care and fauour towards him doe now confirme him to rest in God how many wayes soeuer his enemies pursue him he will still make the Lord his refuge and shield and trust in his word VER 115. Away from me yee wicked for I will keepe the commandements of my God AS before he protested that he would cleaue vnto God so now that he will sunder from the wicked True fellowship with God bindes vs to diuide our hearts from all them who will not walk Gods way and therefore this is brought in as a sufficient reason of improbation against the wicked to proue they were not the Lords because saith the Lord If thou see a thiese thou runnest with him and art companion with the adulterers what then hast thou to doe to take my ordinances in thy mouth Euery mans company wherin he delights may tell what maner of man he is himselfe As Rauens flock together by companies and Doues flie together and beasts of the earth gather themselues to other of their own kinds so wicked men loue the company of wicked and godly men through grace delight in the fellowship of such as are like them Which is not so to be vnderstood as if in regard of personall conuersation we behoued to separate from the wicked for so as saith the Apostle we should goe out of the world but euen in the midst of their company we must separate from them both in fashions and affections as we see Lot did in Sodome And this Dauid did for two causes First for offences don against God he withdrew himselfe from the company of the wicked for their sport and pleasure is in those things which grieue the spirit of the Lord. Sure it is he neuer loued God who mislikes not men for offending God Doe I not hate them that hate thee Doe I not contend with them who contend with thee I hate them as if they were mine vtter enemies The other cause is the feare of his owne infirmities lest by the exāple of the wicked either he should be allured to euill or relented to good For euery company warnes vs to walke in feare and trembling Quoniam vndique scandala nos obsident innumeris vitijs refertusest mundus quae extinguunt vel saltem corrumpunt in nobis legem Dei legis studium On euery hand we are compassed with stumbling blocks the world is replenished with innumerable euils which eyther extinguish or corrupt in vs the studie of Gods lawe and for which we haue neede to walke circumspectly if we be in the company of godly men we should watch ouer our wordes and wayes lest we offend them and if we also be in the company of the wicked we should likewise feare lest we be offended or infected by them For I will keep the commandements of my God There is the reason of his protestation Your course and mine are contrary I haue resolued to walke another way then the way wherein I see ye are walking and therefore your company is not for me Of my God As a man can esteeme of any thing which he knowes is his owne so if once he know that God is his he cannot but loue him and carefully obey him neyther is it possible that any man can giue to God hearty and permanent seruice who is not perswaded to say with Dauid He is my God All the pleasures all the terrours of the world cannot sunder that soule from God who can truely say The Lord is my God Againe a true Christian hath nothing in the world wherein he can reioyce as in his owne but onely in the Lord his God A worldling will speake with Nabal My flesh and my bread and with Nebuchadnezer Is not this my Palace and with Alcibiades boast of their Rent A Christian hath none of these of his owne but vseth them like moueables a mans own flesh yea his owne heart his friends and all that he hath will faile him To these a Christian will neuer say They are mine but God is the strength of mine heart and my portion for euer VER 116. Stablish me according to thy promise that I may liue disappoint me not of my hope DAuid after his former resolution turnes him to prayer for our intentions and conclusions are nothing except the Lord blesse them and therefore now Dauid craueth that God would stablish him The godly are subiect to a two fold instability the first is a wauering from a constant beleeuing of Gods promises And this is an instability of faith not that I think the faith of a man regenerate can faile but because oft-times it is sore combred shaken with the winde of manifold tentations Who can tell how many wayes Gods children are tempted with vnbeliefe It may truly be said that he nere knew what it is to beleeue who knowes not what it is to wrestle with vnbeliefe great neede therefore haue we to pray with Dauid Lord stablish me and with that Father interceding for his sonne in the Gospell O Lord I beleeue helpe thou my vnbeliefe The other is an instability of loue obedience for the godly finde their hearts many times carried away by externall allurements to a forgetfulnesse of the Lord their God and there-thorough also to an offending him Alas how instable a thing is the heart of man by nature euery obiect intangles it and it is ready to goe a whooring after euery creature vnlesse that golden nayle of the holy loue and feare of God bee driuen into it And in this respect also we haue great neede to pray with Dauid Lord stablish me Adam created by God was indued with many excellent graces but wanted this perseuerance and stability in grace which now wee haue in Christ for by him we haue not onely the grace of conversion but the grace also of confirmation the one makes vs godly the other continues vs godly But now many so leane to the shewe of their conversion
spoken concerning the certaine truth of Gods word he now amplifies it that he had found it by experience Sure it is the Word of God doth euer comfort them who beleeue it but when by experience in their particular troubles and tentations they finde the truth of it then doth it so much the more confirme them Let vs looke to our selues and marke narrowly the working of GOD with vs that as we beleeue Gods word to be a most true word in itselfe so in our owne experience we may finde it toward vs. This stabilitie vnchangeable truth of Gods word if wee once bee perswaded of it shall be an Anchor to our soules to holde vs fast that wee bee not carried away with the winde and waues of greatest temptations Long before Dauids trouble came this was settled as a truth in the heart of Dauid and therefore in all trouble it sustained him There fall out oftentimes such confusions and perturbations in the world as makes the children of God to doubt whether the hand of God by the stable order of his prouidence rule them or not and where they are moued to doubt what maruell if Insidels Epicures and other Naturalists doe altogether distrust it After the opinion of that Ethnique Rex mundi magna curat parua fortunae relinquit But it is farre otherwise his prouident and ruling hand extends to smallest things Videte quia minima non contemnit Deus nam si contemneret non crearet For if he neglect them he would not haue created them Neyther doth any thing fall out by fortune but as saith the Apostle He worketh all things after the counsell and good pleasure of his will Alway to confirme vs against this tentation let vs resolue with Dauid here That God hath established his testimonies for euer More of this see ver 142. 160. RESH VER 153. Behold mine affliction and deliuer me for I haue not forgotten thy Lawe THese prayers of Dauid are penned with such heauenly wisedome that they are conuenient for the state of the whole Church and euery member thereof The Church is the bush that burneth with fire but cannot be consumed euery member thereof beareth a part of the crosse of Christ neuer without some affliction for which they haue need here to pray with Dauid Behold mine affliction We know that in afflictions it is some comfort to vs to haue our crosses knowne to such as of whom we are assured that they loue vs it mitigates our dolour when they mourne with vs albeit they be not able to helpe vs. But the Christian hath a more solid comfort to wit that in all his troubles the Lord beholds him like a King reioycing to see his own seruant wrestle with the enemie he lookes with a mercifull eye pitying the infirmitie of his owne when he sees it and with a powerfull hand ready to helpe them But because many a time the cloude of our corruption cometh betweene the Lorde and vs and lets vs not see his helping hand nor his louing face looking vpon vs we haue neede to pray at such times with Dauid Behold mine affliction For I haue not forgotten This reason is not quòd iactare se cuperet sed vt Dei in se gratiam prouocaret as if Dauid here did boast of himselfe for he saith not that he had fulfilled Gods lawe but that he had not forgot it But this is subioyned to moue the Lord to pitie and compassion toward him from this reason That his conscience was good toward God if not in that which he had don yet at least in that which he would haue done for he euer protests that it was his ioy to doe the will of the Lord his God And it is onely this good conscience that dare make request vnto God where the euill conscience dare not look to him more then a wounded eye can looke to the light yea it flies and runnes away from God as we see in Adam fearing euill from him because it had done euill against him and farre lesse dare it seeke good things from him VER 154. Pleade my cause and deliuer me quicken me according to thy word HEere is an appellation made by Dauid from men vnto God The meaning of it is O Lorde I finde that among men equity is not regarded euen they who vpon earth are thy Deputies who should maintaine the right and punish the wrong by them the cause of innocent men many a time is borne downe wherefore Lord I beseech thee who art the righteous ludge of the world pleade my cause against them Wherein first wee haue a comfort for them who are oppressed by the vnrighteousnesse of men they are taught here by Dauids example to appeale to God and call him to be Iudge betweene them and their oppressors Many a time good men faint fall down euen in a good cause for a while because they trust in their cause neglecting to seeke the Lords protection And againe here is a warning for all men in the world specially for Iudges to whō belongs the cognition of other mens causes that they take heede what they doe seeing as Iehosaphat said to his Deputies The iudgement is the Lords for when they haue iudged the Lord will iudge them ouer againe their iudgement also either to ratifie or disannull the sentence they haue giuen And therefore it were good for them not so much to look vnto such as are vnder them with whom they may do as they think in the matter of right and wrong at their pleasure without controlement as to look vnto him who is aboue them whose iudgement they themselues must vndergo both in their persons and actions Quicken me See ver 25. 37. 40. 50. 88. 93. 107. 154. 156. VER 155. Saluation is farre from the wicked because they seeke not thy Statutes THis Verse contains a protestation of the miserable condition of the wicked expressed in this weighty sentence Saluation is farre from the wicked Ipsi sunt authores sui periculi quia Domino non appropinquant they themselues are the authors of their own wracke because they drawe not neere vnto the Lord. Salute quae abste est se ipsi qui inique viuunt priuarunt they who liue wickedly depriue themselues of that saluation which is in thee Non refugit eos salus sed ipsi salutem fugiunt saluation flies not from them it is offered vnto them but they flie from it A fearful estate not only to want saluation but to want it in thy owne default because thou wilt not embrace it In the verse 150. he said that the wicked were farre from Gods lawe now he saith that Gods saluation is as farre from them The Lord hath conioyned these two his Word and Saluation for by his Word hee saueth such as are to be saued they who despise the one shall neuer finde the other If wicked
can say to another I need thee not Speech taken from good men for two causes Iob 12. 1 For punishment of their people 2 For correction of themselues The ioy gotten by Gods word surmounts all worldly ioy whatsoeuer Basil. Ambrose In a miserable estate are they to whom Gods word is a wearinesse Sathans baits â—…e pleasure or profit but we should not be moued with any of them and why Amb. 1. Cor. 1. It is not the hearing or reading of Gods word that will worke vs ioy if we practise it not ☞ Basil. Of the vexation and vanity of worldly riches Ambros. in Luc. cap. 16. They flie farthest from vs when we haue most need of comforts A threefold internall action of the soule about the word ☜ How a godly man is euer fruitfull in good The necessity and vtility of meditation The minde of man is restlesse and vexes it selfe with euill if it be not exercised with good Gods word should be the matter of our meditation August Marcellinâ—… Iob 22. The word is Gods way because by it God commeth to vs and we go to him The more good a godly man doth the more he desires to do The graces of the Spirit are linked together lose one lose all keepe one keep all ☞ Our best estate vpon earth is that we haue not that which we should and yet want not altogether The strength of a Christian is in his prayer The greatest benefit men receiue from God is grace to obey him Constantine the great his notable saying It is more to be a Christian then a Monarch of the world So Dauid reioyceth more in this that he was Gods seruant then king of Israel Sith Angels serue him shal we think shame to serue him Naturall life makes a reprobate man in a worse case then if he had neuer been But to an elect man euen naturall life is a great benefit This life without grace is but a death Num. 19. Math. 8. Eph. 5. Miserable are they who desire to liue for loue of the pleasures of sin A worthy meditation of Nazianzen Satan by experience is found a false deceiuer How blind maÌ„ is by nature ☜ Our regeneratioÌ„ is wrought by degrees Ambrose If we be ignorant of the word the blame is in our darke mind not in it Vatab. 2. Cor. 3. 14. Why many learned men attaine not to the knowledge of the truth ☞ Basil. Illumination of the mind is Gods worke Psal. 104. Luk 24. 2. Cor. 3. 16. Euery Article of our faith â—…s a wonderful mysterie Man on earth is a stranger knowes not the way hee should walk till God shewes it vnto him Ambrose Worldlingâ—… shal not continue on earth yet cannot say they are strangers in it And that because in affection they be content with this desire not a better Phil. Reuel 8. Psal. 17. Worldlings â—…e inhabitants of the earth Christians are â—…ut strangers in it Basil. Luke The whole earth is but a place of banishment Nazian in vita Basil. A man euen in his owne house should esteeme himselfe a straÌ„ger This world can neither wil nor teach men a way to go out of her selfe we must seeke a guide froÌ„ heauen ☞ The right knowledge of the ten Commandements Two things required in true obedience Both the word and the plagues of God are called his iudgments how Such as are not moued by the first shall be confounded by the second A hart full of spirituall desires is an argument of great grace Ambr. Ambrose Comfort against coÌ„tempt of men wherby they scorne the godly for sighing and teares The begunne wrath of God on them shold confirme vs against their contempt But many wax worse with Lamech when they see euill men spared Gene. 4. 24. Few become better with Dauid when they see them punished Eccles. Wicked men coÌ„monly styled proud men and why Proud Satan hath made disciples prouder then himselfe Esay 14. Ambr. The miserable condition of a proud man Iam. ☞ Ambrose Euery error is dangerous but proud error accursed Sinnes of pride and of infirmitie should be distinguished Curse of God on the wicked is like a secret consumption Dauid his appellation to God from the wrongful iudgments of men How Dauid iustifies himselfe before God and man A triall of true religion A hard tentation to be troubled by men of great authority for two causes 1. For their power Prou. Rom. 13. 2. 〈◊〉 place Psalm Princes godly and râ—…us are a great blessing of God Great cause haue we to be thankfull for the King hee hath set ouer vs. Psalm christians measure not the veritie of religion by the number or greatnes of them that are with it or against it Such as persecure the godlie with their tongues will not faile to loose their hands against them if they may Where we find that God binds their hands we should beare their tongues the more patiently ☜ Ierem. 12. Armour of godly men is the word and prayer Ambrose ☞ The word renders vs both counsell for gouernment pleasure for delectation Comfort gotten by other recreations continues not ☜ No wisedome without the word The word of God is conuenient for euery state of life Dauid sore troubled with a spirituall oppression Tentations of the godly somtimes cannot be told sometimes it is not expedient they should be told In a worldling the very heauenly part is becom earthly Ambrose The contrary disposition of Christians Ambr. Cant. 4. 4. The royall towre of christ is a soule moâ—â—ting vp to heauen Change of estates wherevnto the godly are subiect ☞ Godly men by 〈◊〉 waÌ„ts falls infirmities become more godly The life of a ChristiaÌ„ wherin stands it It is great faith to belieuâ—… when there is no feeling of mercie Dauids argument to moue the Lord vnto mercie Where God begins to shew mercy he ceaâ—… not tâ—…ll hee crowne with â—…cie Mans liberality is but like a Strand Gods like the great Ocean Happy is the soule wherein mercy truth meet together An euill conscience hides it self from God Esa. What a great benefit it is to manifest our wayes to God in time Ambrose Sathan confounded when we confesse our sinnes ☞ A profitable rule to make vs liue godly Basil. After confession he ioynes prayer for amendment Ambros. See ver 12. Remission and renouation are two inseparable benefits ☜ We haue great need to pray for further light We can walke the wayes of sinne without a teacher not so the wayes of God Miserable is man so long as his way and Gods way are different Good things should be sought from God for good ends Iam 4. The works of God are all maruellous The godly sore humbled by affliction A Christian is eyther looking to his owne necessities or to God his mercies Naturall comforts cannot sustaine a man iâ—… spirituall troubles 1. Pet. 1. Luk. 6. Christians should not thinke that their tentations are singular 1. Cor. 10. Christs crosse is such a burden is easeth them on whoÌ„
without griefe nor yet griefe without ioy ☜ Of the right gouernement of our eyes Reasons mouing vs to mourning 1. If we mourn not for other mens sinnes they become ours 2. If we mourn many blessings follow it ☜ A three-fold comfort that sustained Dauid 1. A meditation of the righteousnesse of God 2. A meditation of the equity of Gods commands flowing from his righteous nature The Lawe of God represents to vs the image of God How horrible an euill sinne is ☞ If any man desire to know what will be his end let him inquire at Gods word The loue which godly men carry to the word cannot be satisfied in this lâ—…fe The nature of zeale Sundâ—…y sorts of zeale ☞ Rom. 10. 2. Ambrose The effects of holy zeale Rom. 12. Knowledge Zeale two wings of the soule How true zeale may be tried from false ☜ Who are enemies to godly men 3. A meditation of Gods constant and continual working according to his word As God hath a mouth to speake so a hand to doe as continuall experience hath proued ☞ Loue in God the fountaine of all his benefites Loue in man the fountaine of all his seruice ☞ Temporizers in Religion Carol. Sigon de rep 〈◊〉 lib. 1. c. 3 ☞ They are little esteemed of men who are great in the account of God Macar â—…om â—…â—… 1. Ioh. 3. Persons should â—…e regarded for heir faith Iam. 2. Obliuion of our duety is the first steppe to defection What a sure comfort we haue by the word of God The Crosse is necessary for a Pilgrime and why The kindly sonnes of God cannot want a Crosse. Carnal and spirituall ioy consist not together Delight in the word an argument of true Godline The fearefull recompence of them who loue not Gods word Vatab. Three things in this verse Praier is a seede which now wee should sowe plentifully that in haruest wee may reap the fruit thereof ☞ Feruency and zeale of heart required in praier Ambrose Psal. 119. Euery crying pearces not heauen The voice of the wicked in praier â—…uailes not Great things should be asked from the great God Praier a seruice due to God only He that seeks from God should also offer to him Continuance in praier recoÌ„mended vnto vs Ambrose in Psal. 119. ☜ How time posts away and we should striue with it ☞ How a man on earth may imitate the life of Angels Ambrose The first fruits of our hart and tongue euery morning shold be offered to God ☜ Gold professors reproued who spend all their time on the world If they cannot giue all at least they should giue the halfe of it vnto God Prayer mitigates trouble The common argument of al Gods children in Prayer Ambâ—…n Ps. 119 Is from his mercy not from their merit How Dauid desires God should deale with him in iudgement The godly are a mark of contradiction to Satan and al his instruments Comfort against the contempt of men No enemy so neere to hurt vs as God is neere to helpe vs. Comfortable examples therof Vpon what condition will the Lord be neere vnto vs. Amb. in Psalm 119. If we in our heart be also neere vnto him They that in affection goe farre from the Lord hurt themselues ☜ The word is a â—…affe to sutaine vs in trouble Man commands without reason he proâ—…es without performance 〈◊〉 〈◊〉 without effect not to the Lâ—… Experience of the truth of Gods word doth greatly comfort vs. The Word an Anchor of the soule The prouidence of God by stable order ruleth all things ☜ Eurip. Aug. in Matth. Ephes. 1. Dauids prayers proper to euery member of the Church How God is a spectator and partaker with vs in all our afflictions ☞ A good conscience makes a man familiar with God An appellation from men to God To be vsed of them who are wronged by men A warning to Iudges 2. Chron. 19. ☞ Wicked men are the authors of their owne wracke Amb. in Psalm 119. Basil. in Ps. 119. The word of God and his saluation are conioyned together Externall prosperity of wicked men not to be regarded Acts 26. The godly guilty of transgression but not of conteÌ„pt It is grace only by which one man differs froÌ„ another in godlinesse Godly men edifie their harts by euery thing they see in others In Gods mercy not in our merit stands our comfort Ambrose The mercies of God why they â—…re called great Esa. 40. Comfort against the greatnesse of our sinnes ☜ 1. Tim. 1. The mercies of God are called tender why Iam. 3. ☞ Life of grace should be cherished continually Constancy in Religion Trouble a tryall of true Religion Iob 1. Such as are not sincere worshippers will not continue ☞ Manifold were Dauids troubles There is one persecuter of the godly Satan but he hath many instruments Corrupt affections sore persecutors 1. Cor. 6. ☞ By visible enemies also he persecutes vs. ☜ The godly esteeme more of Gods glory then their owne liues A good thing that a man can desire God to look vpon him Ambrose Psal. 119. Vanity to hide our way from the Lord. Loue of Gods word in the godly is inuincible Not only Gods promises but his precepts also are loued of the godly Rom. 7. 8 Worldly things sought earnestly by worldlie men May make vs ashamed that cannot seek excellent things with an excellent affection Perswasion of the truth of Gods word brings out obedience Vatab. 2. Pet. 1. 19 The iudgement by-gon should warne the wicked of iudgements to come Euery man feares when iudgement comes Onely godly men feare before it come Euery example of godlie men learnes vs some lesson How Dauid saith he was persecuted without cause He compares not himselfe with God but with men Princes suppose they were wicked yet should they be reuerenced ☜ Murther of Kings is from the spirit of Saâ—…au 1. Sam. 24 The feare of Gods wrath ouercomes the feare of man his displeasure Psal. â—… The awe-band of wicked men is without them The awe-band of godly men is within them ☜ Ambrose Psal. 119. With what affection Gods word should be receiued ☞ Why naturall men esteeme not of Gods word The godly find ioyfull tydings by the word and therfore esteeme of it But the wicked finde it a message of their damnation What maruaile then they like it not Euery thing contrary to Gods word is a falsehood and why Colâ—… hatred of euill shortly turnes into a liking of euill ☜ Bodily vncleannes vnseemely for Gods people Ambrose Much more spirituall vncleannes He that hateth sinne must loue Gods law Affections if they be strong cannot lurke but will breake forth in actioÌ„s Ambrose Such is our coldnesse that we scarse pray so frequently on the Sabboth as Dauid did euery day Yet on the sabboth the daily sacrifice should be doubled ☜ It is not for one but for all the godly what euer comfort is in Gods word Godly men many wayes described in holy Scripture and why ☞ Yet are they
most described by loue for two causes 1 Loue in vs â—…des vs to a 〈◊〉 knowâ—…dge of Gods â—…ue to vs. 1. Ioh. 4. ☜ A great comfort to know that God is well minded toward vs. 2. By loue in vs we know we are in the state of grace Two things to trie if we haue loue or not 1. He that loues God cannot but loue his law fith it is a pourtrait of his image 2. He that loues God cannot but loue his Saints Ioh. 13. 1. Ioh. 4. And now our affection toward himselfe â—…s to be declared in our affection to his Saints As Dauid intreated weake Mephiboseth for Ionathans sake So should we poore weake Christians for Christs sake ☞ The great recompence of godlinesse Our greatest comfort is proâ—…ised now but not exhibited now Amb. The priuiledge of godly men No trouble can hurt them To the wicked prosperity is pernitious Their peace ends in perturbation ☞ The miserable estate of wicked men when comforts externall faile theÌ„ Esa. 28. Example hereof in Nero. Without application we can reape no comfort of Gods promiâ—…es Yea most comfortable promises are most terrible to such as 〈◊〉 not apply them Faith carries vs out of our selues to leane on the Lord. Matth. 7. Bern. Loue proued by obedience and obedience tryed by loue We sinne against God because we loue him not as we should if we loue him not we are inexcusable ☜ Hypocrisie and dissimulation farre from men who are truely godly Ambrose They lay open their cogitations and affections to God The wicked cannot hide from God yet will â—… be laid to their charge ☞ Godly men interrupt their prayers against their will We should pray for our praiers Basil. Prayer reiected a sore plaguâ—… Ambrose Three sorts of complaint made by the godly 1. Against inuisible enemies 2. Against visible 3. Against themselues Rom. 7. No wisedome in man without the word Ierem. Gifts of nature grace wherein different Praier should be seasoned with faith Iames 1 Feruencie Iames 5 Humility Prayer makes man on earth a great Courtier with God in heauen To pray and not preuaile is Moabs curse Praiers should bee seconded with promises and promises with performances They who goe before the pâ—…oin honour should goe before them also in good example Both soule and body and all that we haue receiued from God should be returned to him ☞ Christians are Prophets and should edifie one another The word of God keeps religion and order among men No successe in temporall things without Gods helping hand In spirituall exercises much more labour is lost if the grace of God help not Ier. 8. 22 ☞ The beginning of saluation we haue now the perfection we looke for 1. Peter 1 We haue comfort by the beginnings but no contentmeÌ„t Worldlings cold professors reproued who long not for better then they haue Luke 6 The word to vs in our pilgrimage is like Manna to Israell in the wildernes They who dispise the word need not look for saluation If naturall life may be loued How much more should eternall life be loued But many liue by the one who are dead as concerning the other Fruit of all Gods benefits is profit to vs praise to himselfe Dauid persecuted with banishment It is common to all men to wander from God Basil in Psal. 119. Ambrose Psal. 119. ☜ Such as thinke themselues without sin are but blinde Esay 6 An answere to presumptuous Papists boasting of perfection Bern. ☞ Confession of sin profitable Amb. de pâ—…nit lib. 2. c. 6 Gregor moral 22 God the great shepheard of his people Ambros. His 〈◊〉 toward his wandring sheepe The praise of the beginning progresse and perfection of our saluation is dew to God onely The godly neuer so fall that they lose all grace Ambr. The manifolde vses of Gods word to the godly What comfort we should finde in it if our affection toward it were like Dauids August ☜