Commended for the truth and righteousnes thereof 357. Euery thing contrary thereto is falsehood 366. It is the keeper of religious order 389. It is like Manna 392. Gods Works are wondrous 77. All his Works serue him 217. Worldlings treasure is without them The Christians is within them 33. The Worldlings ioy The Godlies griefe 69 Y YOuth and Old age both to be godly 30. To be considered 234. Z THe Zeale of the godly to Gods word not soon satisfied 317. The nature of Zeale ibid. Sundry sorts of Zeale 318. The effects of Zeale ibid. Zeale and Knowledge twowings of the Soule 319. The Tryall of Zeale ibid. Zeale in Prayer 328. What may seem wanting in this Table the references of certaine verses will supply FINIS Iob 31. Heb. 13. So many waieâ—… doth God teâ—…ch man that man is inexcusable if he learn not Matth. 11. 17. Euthym. Gods courle in dealing with man contrary to Sathans Esa. 5. 4. A commendation of the booke of the Psalmes Aâ—…ib Dauid both the heart and the tongue and the pen of the great King If we be partakers of Dauids disposition we shall also be partakers of his approbation ☜ A notable sentence of Cyprian to this purpole Iob 1. 1. 8. Pontius We should marke these verâ—…es for which God hath commended his seruants In euery verse of this Psalme except one Dauid makes mention of Gods word Vatablus Such as are regenerate by the word liue by it as by the food of their soules Others cannot account of it ☜ The order and diuision of this Psalme The felicity of man stands in a conformity with God Basil. praeâ—…in Psal. Rom. 9. 5. Foure wayes is mans felicity described in holy Scripture Ephes. 1. 3. Psalme Psal. 3â—… 1. Matth. 5. Euthym. Euery mans life is a Way wherein without intermission he walkes to the graue Basil. Psal. 125. The different courses of good and euill men in it For there is one common to them both which is seene one other proper to each of them which is secret A godly man directs his course by the word 〈◊〉 3. 1â—… Mans felicity stands in God his approbation No malice of Sathan no wrath of man can curse where God hath blessed Why Gods word is called the Testimony of God Euery man should take heed what Gods word testifies to him Mich. 2. 7. ☞ Aug. How the children of God keepe his word in mind affection and action Rom. 8. How necessary it is for vs to seeke the Lord. Psal. 73 27. Ver. 28. Miserable are they who seeke him not With what affection God should be sought Chrysost. in mat hom 24. Euthym. ☞ Six conditions to be obserued in the seeking of God 1 Seeke him in Christ. Heb. 7. 25. 2 Seeke him in truth Ier. 10 10. Ioh. 4. 2â—… Pâ—…l 51. 3 Seeke him in holinesse Heb 12. 1 Ioh. 3. 4 Sâ—…eke him aboue all things and for himselfe Hos. Aug. ☞ 5 Seeke him by his owne light Rom. 1. 21. 6 Seek him without wearying Psal. 34. 5. If we keepe Gods word it keepes vs. How it is that the Saints of God worke no iniquity Rom. 7. Three things concurre to the working of iniquity ☞ 1. Ioh. 3. Why the life of a godly man is called Gods way The sinnes of this age are either of obliuion or rebellion excuse of ignorance is taken from them By obliuion men are easily caried to rebellion Psal. 123. 2. Three reasons to moue vs to a carefull diligence to obey the Lord. The godly answer Gods preâ—…epts with a prayer It cannot be well with man when his way is contrary to Gods way It is a worke of Gods mercy and power to draw a man from his owne way to Gods way Euthym. The miserable effects of sin Iam. 1. It offends both God and man but hurts him most that did â—…ommit it Ierem. â—…asil Wee should make conscience of all God his commaundements The halfe obeâ—…ience of the wicked is like the voice of an Eccho Iam. 2. 10. Thankfulnes to God commended for foure causes Psalme First for the equitie of it sith wee take good things from God why should we not giue him glory Secondly for the obiect thereof which is God the treasure of all good Thirdly for the associates wee haue in this exercise namely Angels our elder brethren Lastly for the great good we get by it The best musicall instrument for Gods prayses is an vprigh â—…are Both the matter the grace of thankfulnes is from God Purposes wold be seconded with prayers A resolution to be godly is a great beginning of a godly life A fearefull plague to be forsaken of God â—…asil Gods children many times exercised with temporall desertions To a godly man a â—…hort time of Gods absence is long Gods word is a glasse representing to vs both Gods image and our owne As words and sentences cannot be without letters so no good in religioÌ„ or manners without the word ☞ Dauid edifies others with that which had done himselfe good The word is needfull for all specially for young men and why Amb. lib. de viduis Naziâ—…n orat 46. in Ecclesiast Prou. 22. 15. Lam. 3. 27. Youth commonly most profane Amos. 2. It is an euill diuision when young yeeres are giuen to Satan and olde age to the Lord. Leuit. 2. 14. Malach. How the strength of young age should be declared 1. Ioh. 2. 14 15 16. It a double sin and shame for old men to be vngodly A miserable euill to come to Canaans borders and be put backe againe ☜ Knowledge to gouern the life aright is the good gift of God Amb. Dauid practised that which he taught to others Hee was far froÌ„ Pharisaicall boasting of his owne perfection Basil. The beginning continuing and perfecting of our saluation is of God Heb. 12. Dauid hid not the talent hee receiued Psal. He that edifies not his owne heart with mercy is not meet to speake of it vnto others Christians haue their treasure within Worldlings without them The godly make not a vaine shew of grace but lock it vp in the heart to hide it from their enemies Basil. Worldlings carelesse of the heauenly treasure conuinced If we keepe the word it will keepe vs. The soule of the godly cannot be satisfied in this life Men are carelesse to seeke God because they know not what a iewell he is But seeke the creatures as if their happines stood in them To be taught by man is nothing if God teach not Amb. Doctrine shold be deliuered and receiued with prayer ☜ Such as haue solid knowledge of saluation desire to know more And none thinke they know enough but they who know nothing Bern. Benefits receiued being well vsed may make vs bold to seek more How sayth Dauid he declared Gods iudgements 〈◊〉 the Apostle saith they are vnsearchable Psal. 35. Rom. 11. Ambrose Iudgements of God are twofold secret and reuealed Men should learne before they teach Bern. Man made with such wisedome that no member in the body
that which GOD hath not promised or are not according to the word it is to offer vncouth fire to the Lorde as Chore Dathan and Abiram did to their owne destruction VER 29. Take from me the way of lying and gratiously grant me thy Lawe IN the remanent foure Verses of this Section there is a continued praier wherin Dauid craueth grace of God to order his life not according to the counsell of Nature which is a lying way but according to the word which he onely acknowledgeth to be the way of truth adding these protestations that he had chosen it his hart cleaned to it and he would continue in it In this Verse we haue first to see what is this way of lying that we may vnderstand the meaning of his petition By the way of lying is to be vnderstood all that is in man his nature not agreeable to the word whether it be counsels or conclusions of the heart or externall actions and it is called a lying way because nature promises a good to be gotten by sinne which man shall not finde in it And vnto this deceit of sinne Dauid acknowledgeth himselfe subiect with the rest for why he would not pray the Lord to take that away from him which were not in him In nobis est interius manet via iniquitatis ideoque studiose agendum est vt eam à nobis separemus Dauid was a regenerate man but there are none so well renewed in this life who may not finde something in themselues that need further reformation Sed quia haereditarium iniquitatis glutinum mentibus inhaesit humanis opus est liberantis auxilio but this separation of a man from the way of iniquitie is a worke of great difficulty to be done only by the power of God both because the way of sinne is within vs and as an heritable euil is glewed to our minds For as it is Maiorum nostrâ—…rum attrita vestigijs pathed and trod with the footesteps of our fathers so are wee naturally enclined without a teacher or counseller to follow them in it Ideoque quia vulnus grande ac vetus est diu serpens perfectioris medicinae remedia deposcit And therefore because it is a great wound an old it requires the remedie of more perfect medicine then the wit or power of man is able to affoord which Dauid vvell knowing beseecheth God of his mercie to take away this euill from him And further we see heere that what-euer vvas Dauid his disposition hee gathers alwaies out of it an argument to mooue him to prayer It is wisedom for a man aboue all things to take heed to himselfe But sure hee hath neuer learned this aright who when hee hath looked to himselfe lookes not incontinent vp to God moued vvith the sight of his manifold necessities to seek mercie and grace to supply them And grant mee graciously thy law Hee oppones the law of God to the way of lying First because it is the onely rule of all truth both in religion and manners that which is not agreeable to it is but a lye vvhich shall deceiue men Secondly it destroyes and shall at length vtterlie destroy all contrary errors As the rodde of Aaron deuoured the rods of the Enchaunters so the word which is the rodde of the mouth of God shall in the end eate vp and consume all vntruthes whatsoeuer Thirdly according to the sentence of this vvord so shall it be vnto euerie man it deceiues none Men shall find by experience it is true he who walkes in a way condemned by the word shall come to a miserable end And on the contrary it cannot be but well vvith them who liue according to this rule Non est via veritatis honor saeculi sollicitudo mundi vanitas temporalium est veritas aeternorum But had not Dauid the law already No doubt he wanted not the booke of the law Hee heard it he read it he professed it yea some-way hee vnderstood it What then is it hee craues Surely that the law might be so imprinted in his hart that it might abolish that naturall vanitie and deceit of sinne which carried him to the offence of God A necessary petition for these dayes vvherin the knowledge of the word is exceeding great but the zeale spirituall life and feeling of the harts of men is not answerable vnto it They thinke all is vvell in that publiquely they professe it They hear it with their eares they speak of it with their mouthes they read it in their bookes finely bound though in that dutie many faile also But certainly vvhen they thinke they haue it they want it so long as it is not printed in the table of their hart to frame their motions affections and actions conformable to it And this is it which Dauid heere craues VER 30. I haue chosen the way of truth and thy iudgements haue I laid before me IN these last three verses we haue the reason of his former petition from his honest affection toward the word of God wherein he declares that he had chosen it he did cleaue vnto it and was determined in al time to com more and more to cleaue vnto it therefore praieth he God more and more to confirme him in this purpose Non enim diuina gratia datur bonuÌ„ proposituÌ„ non habentibus the grace of God is not giuen to such as in their heart purpose not to do good and yet this purpose and desire to doe well is not in the heart of man by nature vnlesse God worke it by grace for we are not of our selues sufficient to think a good thought It is God who works in vs both the will and the deed Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus in nobis operatur operari hoc nobis expedit credere dicere hoc pium hoc verum vt sit humilis submissa confessio detur totum Deo We will indeede but it is God who workes in vs that will also we worke but it is God who workes in vs that working of good also it is expedient for vs both to beleeue and to say so this is godly this is true that there may be in vs a submisse and humble confession the whole prais of wel-doing may be ascribd to God And because man is ingenious to defraud God of the praise of grace and to magnifie the arme of Nature let vs marke another notable testimonie this same Father giues to this truth whereby the idle distinctions of the Aduersaries are dissolued Deus qui lux est interior is hominis plus illi praestat quam lux oculo nam lux oculum ad se conuersum illuminat auersumà se clausum deserit Deus vero non solum mentem ad se conuersum illuminat sed etiam mentem ad
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
watered by the earth For the teares of the godly fall not to the ground the Lord gathers them like most pretious pearles vnto him and puts them in his bottell and they bring still increase of comfort to such as shed them They are sowen like good seede on earth the first fruite whereof is reaped on earth but the fulness thereof in heauen according to that of the Psalmist They that sowe in teares shall reape in ioy ZADE. VER 137. Righteous art thou O Lord and iust are thy iudgements HEere Dauid sore troubled with griefe for the wickednesse of his enemies yea tempted greatly to impatience and distrust by looking to their prosperous estate notwithstanding their so grosse impiety doth now shew vnto vs a three-fold ground of comfort which in this dangerous tentation vpheld him The first is a consideration of that which God is in himselfe namely iust and righteous the second a consideration of the equity of his word thirdly of his constant truth declared in his working and doing according to his word When we find our selues tempted to distrust by looking to the prosperity of the wicked let vs looke vp to God consider his nature his word his workes and we shall finde comfort Righteous art thou There is the first a meditation of the righteousnes of Gods nature he alters not with times he changes not with persons he is alway and vnto all one and the same righteous and holy God Righteousnesse is essentiall to him it is himselfe and he can no more defraude the godly of their promised comforts nor let the wicked go vnpunished in their sinnes then hee can denie himselfe to be God which is impossible Iust are thy iudgements The second ground of Dauids comfort is heere and in the next verse VER 138. Thou hast commanded iustice by thy Testimonies and truth especially AS the tree is so is the fruit From so righteous a God nothing can proceede but righteousnesse God forbid that the Iudge of all the world should doe vnrighteously This meditation of the equity of Gods command flowing from his most righteous nature confirmes Dauid in this sure conclusion It cannot be but well with them who walke after his word and by the contrary such as goe a whooring from it cannot but make a miserable end how-euer they prosper for a time And out of this we may further learn how the law of God expresseth to vs the liuely linâ—…ments of his image for from his righteous nature flowe his commandements commanding righteousnesse This lets vs sâ—…e 〈◊〉 fearfull an euill sinne is sith it is a transgression of that holy law which flowes from Gods righteous nature it is a direct impugning violating of the diuine nature so farre as the creature may The lawes of Kings may be broken and their persons not touched farre lesse their nature violated yea oft-times their nature likes of that euill which their lawe forbids It is not so with the lawe of God it flowes from his righteous nature and God and his lawe are so straitly vnited that the breaking of his lawe is an impugning of his very nature so farre as the creature may as I haue said already By thy Testimonies The word of God is called his Testimony both because it testifies his will which he will haue vs to doe as also because it testifies vnto men truely what shall become of them whether good or euill Men by nature are curious to know their end rather then care full to mend their life and for this cause seeke answers where they neuer get good but if they would know let them goe to the word and testimony they need not to seeke any other Oracle If the word of God testifie good things vnto them they haue cause to reioyce if otherwise it witnesse euill vnto them let them hast to preuent it or else it shall assuredly ouertake them VER 139. My zeale hath euen consumed me because mine enemies haue forgotten thy word THroughout this Psalme we see that Dauid cannot satisfie himselfe in declaring the loue he had to Gods word for that comfort which hee had felt in it as likewise his insatiable affection crauing more comfort by it What he speakes of himself he speakes it not like that Pharise who boasted of his good not mourning for his euill nor yet longing for better Such presumption is farre from the godly If at any time they make mention of any good disposition in them they doe it to the glory of God from whom all good comes and to comfort themselues for the beginnings of Gods grace in them but still they know their wants and mourne for them Neuer contented in this life with the grace receiued with earnest affection they crie for more Three things haue we to consider in this his his protestation first the nature secondly the sorts thirdly the effects of zeale As for the nature of zeale It is a mixed affection of griefe and anger flowing from loue for what a man loues earnestly he is carefull to see it honoured and by the contrary grieued when it is dishonoured The sorts of it are many for according as our loue and griefe are so is our zeale If our loue be vpon the right obiects moderate in due measure it causes a zeale which is holy and spirituall otherwise if our loue be inordinate it begets a carnall or inordinate zeale Sometime the zeale is not vpon the right obiect and then it may be great but it cannot be good such is the zeale of Heretiques who compasse Sea and Land to make one of their owne profession Sometime againe the zeale is on the right obiect not in the due measure eyther too colde which is remission or too hote which is superstition Of these saith the Apostle It is a zeale but not according to knowledge Zelus ad mortem non ad vitam a zeale which tends to death not vnto life The effects of Dauids zeale he toucheth when he saith it had consumed him Affections of the soule are very forcible to moue the body A sorrowfull heart saith Salomon dryes vp the bones But men should carefully marke what spirit inflames their zeale and what zeale moueth their bodies There are som who vnder shew of zeale or at least because they thinke it zeale neglect the duetie which they owe to their bodies not remembring the seruice which God craues of the body is a reasonable seruice not vnreasonable Others with their zeale fight against the Gospell so did Paul before his conuersion Let vs try the Spirits and see that our zeale be according to knowledge For these two Knowledge Zeale are compared by Bernard to the two wings of a fowle the Bird that hath but one wing falleth the more that it mindeth to flie These are two excellent giftes Knowledge and Zeale but if the one be without the other it were better to want it And now sith zeale
must be tryed by knowledge first let vs consider that to be the zeale of God which fights with the armor of God the Worde Prayer and patient Suffering That againe is a zeale but without knowledge which fights with carnall armour hatred euill speaking and bloudy persecution such a zeale breedes superstition spares not to deale cruelly with all such as are contrary minded By this rule Papists may trie of what spirit they are Because mine enemies Dauid had many enemies but none except such as had cast the Lawe of God behinde their backe It is a great comfort to the godly to see that they haue no enemies but such as are enemies to God VER 140. Thy word is proued most pure and thy seruant loueth it HEere is the third ground of comfort which sustained Dauid to wit that Gods word was tryed to be true by his constant and continuall working according to it To expresse this he compares the word of God here Psal. 12. vnto golde tryed in the fire which not onely indures but becomes fineâ—… when all réfuse or counterfeit matter faileth and vanisheth So will Dauid say when the fire of affliction was kindled I haue seene all comforts perish onely thy word proued a word of consolation for the more the flames of affliction increase the more powerfully doth the word expresse that hidden vertue of consolation which is in it And because he had so felt it so now he speakes of it Where it is to be marked for our greater comfort that albeit the time be not yet come of the full accomplishment of Gods word in the which the least iot thereof must be fulfilled yet the Lord giues vs as many present proofes of it by experience as may confirme vs in assurance of the verity thereof If we be wise to marke the working of the Lord we shall finde witnesses in euery age in euery yeare yea in euery moneth and day to confirme vs that as God hath a mouth to speake so hath he an hand by which he workes according to his word giuing ioyfull deliuerance to his own out of all their troubles and rendring iudgement to his enemies according to their pride And thy seruant loueth it Loue in God is the fountaine of all his benefits extended to vs and loue in man is the fountaine of all our seruice and obedience to our God He loued vs first to doe vs good and hereof it comes that we haue grace to loue him next anâ—…â—…e him seruice Loue is such a duetie as the want whereof cannot be excused in any for the poorest both may and should loue him yet without it all the rest thou canst doe in his seruice is nothing nay not if thou shouldst giue al thy goods to the poore and offer thy bodie to be burned Small sacrifices flowing from faith and loue are welcome to him where greater without these are but abomination vnto him Proofes of both we haue in the Widowes myte and Caines rich oblation wherof the one was reiected the other receiued Happy are we though we cannot say We haue don as God commands yet if out of a good hart we can say We loue to do what he commands VER 141. I am small and despised yet doe I not forget thy precepts HEe renues againe the protestation of his vnfained affection toward Gods word with an amplification therof that albeit his estate was meane and himselfe despised and contemned also of his enemies yet he did not forget the word of God There are many who can professe Religion as long as they see peace and honour following it who rather then they would indure trouble and contempt will vtterly forsake it The Samaritans could very wel reioyce in their new Temple built on Mount Garizin boasting that they were the posterity of Ephraim companions to the Iews no lesse worshippers of God then they were hauing also a Temple of their owne but when they saw that Antioehus Epiphanes King of Syria did cruelly persecute the Iewes for the worshipping of God then did they alter their profession they called themselues not Israelites but Sidonians and that their Temple was dedicate not to Iehoua but to Iupiter Cretensis and so eschued they the fury of the persecutor Many such Samaritan professors are in this age who to eschue the present wrath of men spare not to renounce Religion and so cast themselues in danger of the fearefull wrath of God whom they will finde a consuming fire From such temporizing and counterfeit dissembling the Lord preserue vs and blesse vs with this grace of a constant affection toward Gods word in euery state of life Againe it is no new thing to see them small and despised in mens estimation who with the Lord are highly esteemed being men as here Dauid was according to Gods owne heart Honourable in the eyes of the world was that rich glutton clothed in purple despised was Lazarus but ye see the one was an heire of glory the other but an inheritor of hell A godly man is an excellent treasure in an earthen vessell compared by Macarius to a precious pearle in a contemptible purse despised by many because they know not the jewell that is within it The worla knowes them not because it knowes not the Lord whose sonnes they are neyther doth it yet appeare what they shall be Nazianzen for this compares men in this world to those who in a Stage-play represent another thing then they are there the beggar is busked like a King and by the contrary But when the Play is done and their garments layed by then shall euery one of them appeare such as they are For this Saint Iames giues vs a profitable instruction That wee should not haue the faith of Christ in respect of persons to honour a man onely for his riches or despise an other for his pouertie but where wee see the grace of Christ be they rich or poore we ought for Christs sake to haue them in honourable estimation Yet doe I not forget thy precepts We see by experience that our affection leaues any thing from the time it goes out of our remembrance but earnest loue euer renues remembrance of that which is beloued The first step of defection is to forget what God hath commanded what we are obliged in duety to doe to him for vpon this easily followes the offending of God by our transgression Such beasts as did not chew their cudde vnder the lawe were accounted vncleane and not meet to be sacrificed to God that was but a figure signifying vnto vs That a man who hath receiued good things from God and doth not think vpon them cannot feel the sweetnesse of them so cannot be thankfull to God VER 142. Thy righteousnesse is an euerlasting righteousnesse and thy Lawe is truth DAuid considers here two things in the worde of God first the equity of it next
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