what the worse is a Captaine for a scarre in his face whose valorous armes haue beene so well tried Next his afflictions and persecutions cannot bee shamefull but honourable for the Apostles themselues thought it great honour to be beaten Acts 3.41 yea to bee scourged for Christs sake They now are crowned with martyrdome who to the worlds opinion haue suffered as euill doers Let not mine enemies reioyce ouer me The deuils reioyce at euill Luke 15.10 The wicked doe imitate the nature of the deuill for he is neuer glad but at the destruction of sinners as the Angels reioyce at their conuersion whereby ye may trie if yee be a true Christian The triall of a Christian by coÌ„passion 2 Cor. 11.29 Doct. Gods children haue many enemies Reu. 12.17 if ye lament with those that lament and haue compassion on them and say with the Apostle Saint Paul Quis affligitur ego non vror Who is afflicted and I doe not burne Gods children haue many enemies hee is not one of Gods lambes if he haue not a Lyon or a dogge to pursue him some are secret some are open but who are they none but the Deuill and his children the Dragon pursues the seed of the woman Next obserue their malitious nature they reioyce at the euill of Gods children Simil. and doe leape for gladnesse The Flies and Eagles liue on the sores of beasts so doe the wicked reioyce at the euill of Gods people Doct. The wicked alwaies reioyce in euill Reioyce not ouer mee my enemy I haue fallen I will rise againe Thirdly hee would not feed their eyes with his losses The ioy of the wicked is euer in euill either in their owne or other mens sinnes they sleepe not till they sinne they eate not but in sinne with gluttony they sleepe in vvhoredome they go to murther oppression or strealing VERSE 3. So all that hope in thee shall not bee ashamed but let them bee confounded that transgresse without cause Doct. The benefits of Christiâ—ns are common SO all that hope in thee He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ for their euils and their goods are common neither should vvee seeke any thing to our selues but so farre as it may redound to the good of the Church and her comfort For as a ring on the finger adornes the vvhole body Simil. and as the hurt of the finger anoyeth iâ— all Doct. Shame sent to the wicked aâ— to the right owner 1. They transgresse so doth the good of one member reioyce all and the hurt of one offend all But let them bee confounded that transgresse without cause Now shame is sent to the right owner the vvicked vvho are described by two marks first they are perfidious and forsworne no bond can bind them they are a false generation trust them not vvhen they are vvith Iudaâ— kissing thee Luk. 22.47 2 Sam. 3.27 then are they betraying thee Ioab said to Abner in peaceable manner how doe you my Brother in the meane time had a dagger priuately wherewith to kill him 2. Without cause The next marke is vvithout cause they are not able to qualifie any iniury that euer they haue done Psal 11.3 What hath the righteous done saith Dauid They liue vpon suspitions apprehensions and iudge others after their owne false nature Doct. Ianocencie a great comfort in time of trouble Note a great comfort to establish thy conscience in thy sufferings thine innocencie vvhich maketh thy afflictions light and thy burthens easie VERSE 4. Shew mee thy wayes O Lord and teach me thy pathes Doct. Wee are naturally ignorant SHew mee This letteth vs see how that naturally vve are ignorant of the vvaies of God and therefore Dauid vvould bee taught of God Hee craued in the first three verses to bee freed of shame and now hee craues the meanes by vvhich he may bee deliuered euen Gods vvord which is the onely preseruatiue from shame And herefore it often commeth to passe that vvhen men are brought to be open spectacles of shame Doct. The contempt of Gods word the cause of shame Vse Against contemners of the word of God Simil. they doe confesse it was not the present accident wherein they are taken but the contempt of Gods word And this should teach vs to loue that word and follow it to the end vve may be kept from shame which maketh greatly against the Atheists and Papists of our Land who contemne the blessed word of God they are as Owles flying the light of the day Qui male facit â—ait lucem hee that doth euill hateth the light In this verse are contained 1. the person whom he implores Iehouah whom he describeth leading him teaching him Ioh. 3.20 The Parts receiuing him in fauour and nourishing him in the 4.5.6 7. verses 2. What hee seekes Gods wayes 3. By what meanes Teach me and lead mee 4. the reason Because thou art my God and I trust in thee Dauid a King and a Prophet craues to bee directed by God to the effect and end hee may direct the course of his life well and of all his Subiects which was Solomons choyce 1 Kin. 3. â— Lord giue me wisedome to go in and out wisely before thy people So should Pastors doe Who would bee a good Master Doct. All should desire to be taught by God in his wayes Two contrary waies let him be a good Apprentice this same should all priuate Christians desire that God would teach them that way which will please him best euen his owne wayes Thy wayes This presupposeth that there is another way which is the way of sinne as there are two places and ends heauen and hell so are there two persons sheepe and Goates two wayes the broad and narrow two words Ios 24.15 come and depart I with Iosua set before you life or death the right or wrong way chuse or refuse All men are going but there is onely one Gods way the Kings hie streete many by-wayes All thinke they are going to Heauen Iewes Turkes Papists Atheists but try if thou be going thereto by that vvay which God hath set downe to thee trye which is the ancient way the true and liuing way Brigands and false guids may deceiue you 2 Kin. 6.19 The wrong way as the Prophet led the Aramites Ioh. 14.6 Ps 119 35. and leade you to Samaria but the way of God is set downe by Christ I am the way the truth and the life no man comes to the Father but by me euen through the vale of his flesh thus he steps through Christ Dauid prayes vnto the Lord that hee would direct him in the path of his commandements for therein was his delight and Isaias saith God will teach vs his wayes Isai 2.3 and we will walke in his pathes Faith and Loue two feet whervpon wee must walk There bee two feete
whereupon wee must walke euen Faith and Loue which two will carry vs to heauen without Faith thou art lame of thy right foot without Loue thou art lame of thy left foot let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life and assure thy selfe thou art in the way to heauen Note If thou beleeue and liue euill thy one foot is in the way to heauen thy other to hell so if thou pretend a good life and casts away the word thy left foote is to heauen and thy right to hell 1 Thes 4. â— Concerning Loue yee need not that I write vnto you for ye are taught of God to loue one another Moreouer this way in the Scripture is surely set downe and the word is so called many times in the hundred and nineteenth Psalme Ioh. 5.39 Such great commendation hath Christ giuen to the word that hee desires vs diligently to search it Patres ex Scripturis didicerunt nos ex iis discamus viam the Fathers learned of the Scriptures A desire to be taught presupposeth an ignorance Simil. let vs learn of them the way Teach me thy pathes this presupposeth that men are ignorant by nature for euen as strangers put in a Wildernesse where there is no straight way could very hardly discerne vvhat vvay to take but vvould bee a prey to Beasts and Brigands so are men by nature ignorant of God Act. 8.31 The Eunuch said to Philip How can I vnderstand without an Interpreter Nature may teach thee vvayes to maintaine this life but the vvay to heauen there is no reason that can perswade or teach it commeth by diuine inspiration Mat. 16.17 Blessed art thou Simon sonne of Iona flesh and bloud hath not reuealed it vnto thee but my Father that is in heauen The Philosophers and Astrologians vvho vvere quicke in iudging things naturall were but blind in grace Mat. 11.25 I thanke thee Father thou hast hid it from wise men and reuealed it to babes The Scripture is as the Starre that leadeth vs to Bethleem Mat. 2.9 This is a great humility in Dauid that being a King and a Prophet yet he would learn this Lesson to serue God let Preachers euer bee learning Sâ—crates said at his death Hoc vnum scio me nihil scire I know this one thing that I know nothing Note a conceit of knowledge is a mâ—rke of ignorance Hee repeats this vvord teach mee often vvhereby hee acknowledges that the chiefe lesson hee vvishâ—th to learne to make him wise is to know how to serue God by his word and of this wisedome in the 119. Psalm he affirmeth that it will make him wiser then his enemies then his masters then his ancients By the word teach Doctr. Preaching of the word of God is the ordinarie meane of Saluation Luk. 4.16 hee would teach vs that the ordinary meanes of Satuation and knowledge is the word preached How can they beleeue without preaching not by reading mumbling Masses c. but by liuely preaching Christ preached so in the Temple when he tooke the Booke from the Reader Brethren haue yee any word of exhortation for the people Preach in season and out of season Act. 13.15 The repetition of the words shew mee teach mee lead mee teach me declares the instancie that hee vsed to heare the word more sweet then honey Ps 119.103 Ps 88 1â— yea better then his appointed foode so that hee desired that hee might bee but a doore-keeper in the house of the Lord. This his affection to the word hee declareth by repeating it in the 119. Psalme 175. times The great ignorance which is among vs springeth from a want of desire to heare Ignorance springeth from want of desire to be taught Luk. 24.31 The two Disciples said Did not our heart burne within vs all the time he spake to vs VERSE 5. Lead mee forth in thy truth and teach mee for thou art the God of my Saluation in thee doe I trust all the day Doct. It is not sufficient to bee taught the way vnlesse we be led into it HEe craues not onely to be taught the truth and the way but to bee led and directed in the way that God may not onely point it out to him but conuoy him thereunto and keepe him from going out of it for albeit we be entred in the way of grace if God would not perfect that worke wee would fall euery moment therefore hee worketh in vs to will and perfite and hee who began can crowne also the worke hee is the staffe to which wee must leane and of which wee must take hold knowledge is not sufficient without practice God must make vs to walke in the way wee know Our knowledge will bee a dittay against vs if wee walke not in the way wee know Luk 12.47 for hee that knowes the will of his master and doeth not the same shall haue double stripes For thou art the God of my saluation The Argument by which hee would moue God to teach him his wayes is taken from the person of God whom hee calleth the God of his saluation and his owne person who is saued in that hee beleeues in him and the adiunct of faith which is constancie and perseuerance all the day The Argument is taken from the Office of a Sauiour to guide them whom hee hath deliuered and saued but thou hast saued mee therefore guide me First Doct. All in condemnation without Christ Rom 11.32 Doct. No man or Angel can saue vs but God Psal 3.8 Psal 71.19 Psal 136.11.13 c. in that hee calleth him the God of his saluation hee would let vs see that we are all in condemnation without Christ all are inclosed vnder sinne that God might be mercifull to them And vvhere hee calleth him the God of his saluation hee importeth that it was not in the power of Man or Angell to saue him but in Gods who behoued to take it vpon himselfe to deliuer him from temporall and spirituall dangers Saluation onely belongeth to the Lord What God is like our God who deliuereth vs from our enemies as hee brought the Israelites out of Egypt led them through the red Sea fought all their battels rebuked Kings for their sakes What euer deliuery comes to vs comes by God whateuer instrument hee vseth in the same he saues vs and not wee our selues neither chariots nor horses Note The consideration of this should moue vs to be thankfull to him Moses Ioshua Sampson c. were typicall Sauiours but God was the great Sauiour who saued his people Next if God be the onely and sole Sauiour of our bodies in sauing them from diseases and of our liues in sauing them from our enemies should any seeke saluation to his soule but from him for if a temporary deliuery cannot come but by him what deuillish doctrine is it to teach that saluation can come by any other Seeing then
we shall neuer enter thereinto God resisteth the proud Iam. 4.6 and giueth grace to the humble On whom will the Spirit of the Lordrest on the contrite heart The Palace of Heauen is very ample Simil. but the entry very narrow let vs then liumble our selues vnder the mighty hand of God and learne of Christ that hee is meeke and lowly Mat. 11.29 and wee shall finde rest to our soules The word meeke is in Latine mites of which our Sauiour speaketh Who are meeke Mat. 5.3 Blessed are the meek or mansueti quasi ad manum venire sueti accustomed to come vnder the hand so God so mitigateth the fury of our nature and tameth vs that wee become so obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Doctr. Whom God directeth he also protecteth Will he guide God who teacheth the meeke he also guides and directs them and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of our whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gonernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee bears downe our pride and contumacy and humbles vs First God will haue our pride beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos Humility the first second and last gift of a ChristiaÌ„ August Epist 56. He will direct righteous men that are meek Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75 ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle En adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome Mercy and truth preserue the King for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Mercy and truth belong not to the wicked Other qualiâ—ies that are in God may tend to the reprobate but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no faith and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaâ—nes them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will dealt very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24.16 Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant is A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants not the traditions of men Doct. Mans traditions cannot binde the conscience Note which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. Particular application of mercy needful 1 Cor.
Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobates which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the holy Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinitie and aduance Angels and men in plaine contempt of that glorious Godhead which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the feeling of grace but not the possession thereof Albeit God be angrie by correcting his best children yet whom he chastiseth he loueth Heb. 12.6 But Dauid saith Obiect Psa 69 â—0 Blot them out of the booke of life Solut. It is not to be thought that Dauid supposed they were written in the booke of life but because they seemed to feare God and were in the visible Church but not of her he prayeth that God would make it knowne they were neuer written in it And in praying that the holy Spirit may not be taken from him he doubteth yea he standeth in feare of the losse thereof Blessed is he that feareth continually He doubteth but doth not despaire The Spirit may be grieued by vs and so cease to worke in vs good things or to let vs feele good motions but he cannot go away for when he hath brought vs to our selues and letten vs feele our sins then he purgeth his dwelling place and maketh it more meete to worke in such diuine operations as it pleaseth him to inspire in vs. Verse 12. Restore to me the ioy of thy saluation and stablish me with thy free Spirit IN this 12 verse Dauid craueth another necessary gift and effect flowing from the remission of his sinnes to wit the ioy of his conscience For the kingdome of God standeth not in externall things â—om 14.17 as meate and drinke but in righteousnes peace and ioy in the holy Ghost saith the Apostle For being made righteous by Christ and peace made with God there ariseth a wonderfull tranquillitie in out consciences from which finally ariseth a ioy vnspeakable For all the ioyes of the earth could not make vs ioyfull vnlesse God were at one with him neither can all the troubles that can fall vpon our outward man discourage vs if we find the ioy of God in our hearts Nothing spoileth vs of this ioy and pleasure that we haue in God but onely sin Pleasure in sin taketh away our ioy in God For once delighting in sin we can haue no pleasure in Gods seruice for these two can neuer stand together Therefore we must loath sinne that we may reioyce in God Christians haue ioy and sorrow intermingled 2. Cor. 12.7 Next ye see the estate of a Christian is not alwayes one ioy and sorrow is intermingled he hath a Summer of ioyes and a Winter of griefes Saint Paul had the messenger of Satan to buffet him that he should not be exalted aboue measure with his great reuelations After a Christian hath mourned he will reioyce He who neuer sorrowed for sinne will neuer reioyce for grace He that neuer mourned for the affliction neuer reioyceth for the consolation of Ioseph Mourne with them that mourne and reioyce with them that reioyce saith the Spirit The substance and ground of this ioy is the saluation of God so God is the matter of it and this saluation is purchased by God onely Psal 3.8 Saluation is the Lords Whereby he letteth vs see that the first grace will not do the turne to vs of initiation but we haue need of the second grace of confirmation which is the accompanying and perseuering grace Stablish me This stablishing is to make vs sure whereby he would aduertise vs of our instabilitie and vnsurenesse if we were not yet supported Samson was strong in grace but being left to himselfe he fell Peter bragged presumptuously in his owne strength Though all the world would forsake thee Mat. 26.33 yet I will not yet being left to himselfe he fell according as Christ had prophecied Before the cocke crow twise thou shall denie me thrise Let vs now take heed vnto our selues the time is come to trie all Christians what is in them and I feare our weaknesse will appeare to the world to our shame and the dishonour of our profession And I neuer saw any who presumed aboue others of their owne strength Nota. but they haue proued the weakest souldiers who by Thrasonicall confidence in their wisedome holinesse constancie and other of their vertues bragged aboue their neighbours yea contemned them but in the end they proue cowards presuming in pride and falling with shame This is one of the most certaine markes of Gods Spirit that as he is free in himselfe so he giueth libertie and freedome to all his children whom he possesseth For where the Spirit of the Lord is there is libertie Where the Spirit of the Lord is there is libertie They are not bound with the chaines of sin they are not bound with mens traditions but they freely serue God as the children of the house are free The Romans were free men as citizens brag of their freemen and there is great difference between them and other free men that they may vse their trades of merchandize without controlement so is a Christian of all men the most free Our Sauiour said to Peter Who should pay tribute children or strangers But I pray you is a Christian who braggeth of the Spirit Mat. 17 2â— Obiect Solut. free to do what he pleaseth God forbid he is onely free to do Gods commandements and to
vs to doe his will and obey him Secondly that if he be our God and we call vpon him in our troubles it were requisite we should frame our selues to obey him If he be our God where is his loue and obedience If he be our Father where is his honour So he must of necessitie be an athiest who saith in his heart there is no God who professeth God in his mouth and in his workes denieth him following his owne pleasure in place of Gods will Let thy good Spirit leade me into the Land of righteousnesse The second petition is his future gouernement and direction by that good Spirit whom he desireth to lead him into the land of righteousnesse Let thy good Spirit He craueth the Spirit to be his Captaine and conuoyer yea to lead him by the hand to that eternall life In the 51. Psalme he craueth the holy Spirit not to be taken from him Albeit the holy Ghost be God equall with the Father the Sonne Ioh. 16.7 the third person of that blessed Trinitie yet in order he is the third sent by the Father and the Sonne as Christ saith I will send to you the comforter the Spirit of truth who may lead you in all truth and promised he should abide with the Church to the end of the world The benefites which we get by the holy spirit He it is that sanctifieth vs that regenerateth vs that comforteth vs in our troubles enlightneth vs by his blessed word God euerlasting for whom the Father hath elected and foreknowne the Spirit hath sealed and the Sonne hath redeemed and sprinkled by his bloud who is the earnest of our inheritance who caused vs to cry Abba father who knoweth the will and secret minde of the father Rom. 8.15 and carieth our prayers vnto God with sighes that cannot be expressed whose temples we are Rom. 8.26 which temples without sacriledge we should not pollute whom we should not greeue lest he forsake vs for he can indure no pollution or vncleannesse for him with Dauid let vs pray to the Father for he is the disposer of all his misteries and comforter in all our troubles and miseries Good The Spirit of God hath many epithets in the Scriptures holy constant right and here good There is a good and an euill spirit which seemeth to be opposite to an euill spirit of the Lordes which he sent vpon Saul and was sent to deceiue Achab A lying spirit saith Sathan will I be in the mouth of his false Prophets and God said 1. Sa. 16.14 1. Ki. 22.22 goe for thou shalt preuaile Sure it is men are either possessed with Gods Spirit or with the spirit of the diuell who is called an impure spirit Mat. 5.8.9 who hath possessed many corporally as the Legion or spiritually by since leauing them capâ—iue as slaues to his will which is the worst sort of possession and till he be d spossessed by the word of God Luk. 11.22 and throwne forth of man Gods Spirit cannot enter the strong man must be bound by one stronger and then Gods Spirit entereth As a mans stomach being full of humors cannot giue place to good nutrie till those be auoided so our soules cannot receiue the good Spirit of God neither will he enter into them vnlesse we be free of the spirit of Sathan Leade me Man by nature is as a criple and blind he can not goe vpright vnlesse he be led by a superiour spirit yea he must be caried as a Eagle carieth her little ones Simil. Miserable are these who are not conueied by Gods holy spirit or as a mother her tender childe Thinke not that we can step one right step to heauen but by the conduct and conuoy of Gods holy Spirit Miserable are those who goe without his conduction To the land of righteousnesse Or the right land I leaue the interpretations of many writing on this place What is meant by the land of righteousnesse follow that which is most plaine and agreeable to the text that is the kingdome of heauen where true righteousnesse is to be found and none can enter rherein but righteous men This world is a land of vnrighteousnes few or none liuing either righteous to God or men no righteousnesse exercised but oppression deceit and falshood Nota. This should be our comfort when we are heauily oppressed that we shall come to a land and there be for euer where no vnrighteousnesse shal be vsed but the righteous Lord shall recompence them who haue done vs wrong and render double on their head Verse 11. Quicken me O Lord for thy names sake and for thy righteousnesse bring my soule out of troubâ—e Verse 12. And for thy mercie stay mine enemies and destroy all them that oppresse my soule for I am thy seruant IN these two last verses he craueth that God would quicken him and bring his foule out of trouble and in his mercie scatter his enemies vsing a reason because saith he I am thy seruant First he prefixeth his name Iehouah affirming and confirming that he seeketh no saluation at any other but out of the fountaine of Gods free mercie and that he dependeth onely on his liberalitie for if he offered any thing which was not of himselfe then the whole cause would not rest in God and therefore he desireth that for his owne names sake he would doe it and helpe him He would shew that when he found nothing in himselfe he dependeth onely vpon Gods fauour and grace We may here obserue that the iniuries done to Gods children Doctr. When the godly are iniured most wrong is done to God Psal 42.10 doe not so much euill to them as they bring dishonour to God for in their sufferings God hath most interest Then the wicked say where is their God Which should moue vs to vrge God more vpon his owne credit then for any worngs which we sustaine For what do we suffer which we haue not deserued and to men belongeth confusion What are we but wormes what but sinfull creatures though we should die so many wormes die But when Gods name is disgrased and we are made a laughter to the vncircumcised that should breake our hearts Simil. The iniurie done to the seruant worketh not disgrace to the master or the childe to his father Therefore he vrgeth God to remember his owne honour in the ouerthrow of the Church God is very zealous of his owne name which was neuer stained and this were a great blot if he would forsake his Church which he hath redeemed So we may be assured that albeit God putteth not to his hand instantly A great comfort for the godly Vse yet he will in his owne time let his foes feele that they haue done him wrong Should not this moue vs to haue great regard of Gods name in all our actions and sufferings as we pray that his name may be hallowed Mat. 6.10 so let vs