THis verse beginnes the Psalme, with a The felicity of man stands in a conformity with God. summary proposition of the blessed estate of all Gods children. Properly onely God is blessed: God ouer all Basil. prae [...]in Psal. blessed for euer. For this word [...], signifies Rom. 9. 5. Immortalē; vt sit [...] idē quod [...], id est immortalis, the letter [...] in both the syllables be­ing turn'd into [...] for the pleasantnes of the sound: yet this name is also attributed to Gods chil­dren, who of his mercy are deliuered from death, and allotted vnto eternall life.

The blessednesse of man is foure manner of Foure wayes is mans felicity described in holy Scripture. wayes described in holy Scripture: First, from the originall thereof, and fountaine from which it flowes; and that is our election: so the Apo­stle, when he blesses the Lord, who hath blessed vs with all spirituall blessings in Christ, he begins Ephes. 1. 3. at this; As he hath chosen vs. Secondly, from the beginning thereof in vs; and that is our cal­ling and iustification: Blessed is the man whom Psalme. [Page 7] thou chusest and causest to come vnto thee. A­gaine, Blessed is he whose wickednesse is forgiuen, Psal. 3 [...]. 1. and whose sinne is couered. Thirdly, from the progresse thereof, which is made by sanctificati­on; as, Blessed are they that hunger and thirst for Matth. 5. righteousnesse: and so here, Blessed are they that are vpright in way. Lastly, from the perfection therof; which shall be done in our finall glorifi­cation: vnto one of these may be referred euery sentence of holy Scripture, which makes men­tion of the happinesse and felicity of man.

Vpright in their way. We haue here first to see what is this Way; next, who are vpright in it. By the Way, vnderstand Transitoriam hanc vi­tam; Euthym. and so indeed properly mans life on earth is Euery mans life is a Way, wherein with­out intermissi­on, he walkes to the graue. called a Way: for in it man walkes from the wombe to the graue, by so continuall a motion, that there is no resting nor returning for him in­to it. But as a Ship, which goes right before the winde, makes haste (without staying) toward her hauening place, what-euer they doe that are in her; whether they eate, or they walke, or they rest, still the Barke that carries them goes on to her proposed end: so is it with man in the body, so soone as he comes out of the wombe, he is car­ried by a continuall course to the graue, whe­ther he sleepe or walke; whether he haue minde of it or not, he is carried on in his course to his end, without intermission. And in this sense the life of euery man, whether good or euill, is a [Page 8] Way, Via vita est, hanc siquidem ab vtero ad se­pulchrum Basil. ambulamus omnes.

But in this Way there is a great difference; for some are vpright in it: these are exponed to be such as walke in the way of the Lord; others a­gaine turne as [...]e after their crooked wayes. So Psal. 125. that in the life of euery man there are two moti­ons The different courses of good and euill men in it. & courses: the one seene, w ^ch is common to good and euill; the other more secret: the seene course, is the way of a man from the wombe to the graue; this is common, and as Ioshua calles it, The way of all flesh: this is so sensible, that all men perceiue it; the growing of a man from infancie to child hood, from child-hood to young age, from young age to olde age: the other I said is more secret, wherein some by the crooked wayes For there is one common to them both, which is seene: one other pro­per to each of them, which is secret. of sinne, walke on vnto perdition; others by the way of holinesse to glorification. And this way I call more secret, because the course of wicked men is oft-times couered with hypocrisie: the course againe of godly men obscured by calum­nie; both of them being esteemed among men, the one for good, the other for euill, that which indeed they are not.

Who walke in the Law of the Lord.] What be­fore A godly man directs his course by the word. he spake obscurely, hee now deliuers more plainly; namely, that they who walke in the Law of the Lord, are vpright in way. The Lawe of God is the rule of our life; that narrow rodde, within the limits whereof, we should alway con­taine [Page 9] our selues, neyther declining to the right hand nor to the left; but euer proceeding, by this one rule, we should forget that which is behind, [...]. 3. 1 [...]. and endeuour our selues to that which is before: and truely, seeing by the lawe onely our actions will be iudged, wisedome requires that by the lawe onely our actions should be squared.

EVery man desires to be blessed; euen they Mans felicity stands in God his approbati­on. who had but the light of nature sought af­ter it, but could not find it: here the Lord, who in the last day will pronounce some to bee blessed, and some to be cursed, dooth now tell vs who they are. What can comfort them, to whom the Lord shall say, Depart from me ye cursed? Where away shall they goe, whom the Lord shall command to depart from him? And what grea­ter ioy can com to a man, then to heare the Iudge of all saying vnto him, Come to me ye blessed? Oh that we were wise in time, to thinke of this, that so we might endeuour to becom such men, as to whom God, in his word, hath promised the blessing.

The doubling of the sentence, Blessed blessed, in the first verse and second, is to let vs see the cer­tainty of the blessing belonging to the godly. [Page 10] The word of God is as true in it selfe, when it is No malice of Sathan, no wrath of man, can curse where God hath blessed. once spoken, as when it is many times repeated: the repetition of it, is for confirmation of our weake faith. That which Isaac spake of Iacob, I haue blessed him, and he shall be blessed, is the most sure decree of God vpon all his childen. Sathan would faine curse Israel, by the mouth of such as Balaam was: but he shall not be able to curse, be­cause God hath blessed.

Keepe his Testimonie. The word of God is cal­led Why Gods word is called the Testimony of God. his Testimony, not onely because it testifies his will, concerning his seruice; but also his fa­uour and good wil, concerning his own in Christ Iesus. If the word of God were no more but a Law, yet were we bound to obey it, because we are his creatures: but sith it is also a Testimony of his loue, wherein as a father he witnesseth his fauour toward his children; we are twise inexcu­sable, if most ioyfully we doe not embrace it.

And againe, sith the word is Gods Testimony, Euery man should take heed what Gods word te­stifies to him. let vs take heed what it testifies vnto vs. Achab complained to Iosaphat on Michaiah, that he ne­uer prophecied good things vnto him; but the blame was in Achab himselfe. Are not my words, Mich. 2. 7. saith the Lord, good vnto him that walkes vpright­ly? If the word of the Lord witnesse no good vn­to ☞ vs, it is because we are not good our selues▪ Vti­lis enim aduersarius est, it is enemy to none, but Aug. such as are enemies to themselues. Let vs there­fore take heed vnto it; for if the word condemne [Page 11] vs, then our conscience, and the Lorde who is greater then them both will much more con­demne vs: but if we repent of our sinnes, and continue in mourning, seeking mercy, & amend our liues, then shall the word bring vnto vs the glad tidings of peace; yea, not onely shall the word without, but the spirit also testifie to our conscience within, that our sinnes are forgiuen vs.

Now, as concerning the keeping of Gods Te­stimonies, How the chil­dren of God keepe his word in mind, affe­ction, and acti­on. the children of God do it in minde, in affection, in action. In mind, as Mary laid vp the words of the Angell in her heart, and Dauid laid vp the promises of God in his hart, that he should not sin against the Lord: in affection, they haue euer a godly desire, and a purpose to practise it; ioyfull when they doe the commandements of God; sorrowfull when they transgresse them: in action, they haue a begun obedience, which God at length shall perfite in them; for The righ­teousnesse Rom. 8. of the Law shall be fulfilled in vs also.

And seeke him with their whole heart. The How necessary it is for vs to seeke the Lord. seeking of God so often recommended in holy Scripture, imports, that naturally men are stran­gers from God, diuided from him by sinne: for what needeth a man to seeke that which he hath not lost? This is man his most miserable conditi­on by nature; he hath lost the familiar presence of his God: [...]or lo they that withdraw themselues from thee, shall perish; thou destr [...]yest all them Psal. 73 27. [Page 12] that goe a whooring from thee. What shall we do to remedie it? but practise that which there Da­uid protests hee had concluded with himselfe; Ver. 28. As for me, it is good for me to draw neere vnto God: we lost him by sinne, let vs seeke him by grace: we went a whooring from him by our i­niquity, let vs returne vnto him by repentance: other-way, as he that will hide himselfe from the Miserable are they who seeke him not. Sunne, empaires not the light thereof; hee may well shut himselfe in miserable darkenesse: so he that departs from the Lord, shall derogate no­thing to his all-sufficient Maiesty; hee may well plunge himselfe in the bottomlesse pit of reme­dilesse misery.

But this euill, the losse of Gods familiar pre­sence, With what af­fection God should be sought. is not felt by carnall men, so long as they enioy the comfort of his creatures: and therefore is it, that where they can seeke any other thing they want, with solicitude and care, eyther else they seeke him not at all; or then seeke him not as they should. As he that seekes a jewell which he hath lost, lookes still to see it, with so earnest an attention, that what [...]uer other thing is in his way, he sees it not; casting all other things out of his minde, Vnum illud inten­dit, Chrysost. in mat. hom. 24. quod solum requirit: so is it with him that seekes the Lorde, Mundana omnia pertransie [...]s illum solum inquirit; passing by all other things Euthym. in the world, he makes inquisition for God only. ☞ And truely, if it be the Lord whom we seeke, [Page 13] it will appeare by this; no other thing shall con­tent vs, but still we will goe on, seeking himselfe, till we finde himselfe.

But we must remember sixe conditions, requi­red Six conditions to be obserued in the seeking of God. in them, who would seeke the Lord rightly: First, we must seeke him in Christ the Mediatour. No man can come to the Father but by the Son; 1 Seeke him in Christ. and He is able also perfectly to saue all that come vnto God by him. And this excludes Papists (who Heb. 7. 25. content them not with the Mediatour) from the right seeking of God. 2 Seeke him in truth.

Secondly, we must seeke him in truth: for God is a God of truth; he will be worshipped in Ier. 10 10. spirit and truth: for God is a Spirit, and loueth Ioh. 4. 2 [...]. truth in the inward affections. And this is the P [...]l. 51. condition which here is required; Blessed are they who seeke him with their whole heart. And this excludes hypocrits. 3 Seeke him in holinesse.

Thirdly, we must seek him in holiness: Let eue­ry one that calles on the name of the Lord depart from iniquity: and again, saith the Apostle, Follow Heb 12. peace and sanctification, without which no man can 1 Ioh. 3. see the Lord. And, Whosoeuer hath this hope in him­selfe (namely, that he shall see God as he is) purg­eth himselfe, euen as he is pure. And this conditi­on excludes from seeking of God all Atheists, vn­cleane, vnpeni [...]ent persons. 4 S [...]eke him a­boue all things, and for him­selfe.

Fourthly, we must seeke him aboue all things, and for himselfe: not as the carnall Iewes did, with whom the Lord was angry; They howle [Page 14] vpon me for wine and oyle. It is a great dishonou­ring Hos. of God, when any thing is sought from him more then himself, or not for himself: Quisquis à deo, praeter deum quaerit, non castè deum quaerit; Aug. as if his creatures serued not to this end, princi­pally ☞ to lead vs vnto himselfe, or among them all there were any thing more precious then him­selfe: and this excludes mercenaries and world­lings.

Fiftly, we must seek him by the light of his own 5 Seeke him by his owne light. word: the Gentiles sought to finde him by the light of nature, but they became vaine in their i­maginations, Rom. 1. 21. and their foolish heart being full of darknes, could neuer find him. As the Sun with­out the light, of it selfe, cannot be knowne; so God, without his owne light, which shines in his word, cannot be known: No man hath seene God at any time: the Sonne who hath come from the bo­some of the Father, he hath declared him; and the direction of the Sonne is, Search the Scriptures. And this excludes all those children of darke­nesse, who disdayning the light of the word, de­pend vpon phantasies, or presumptions of their owne.

Last of all, we must seeke him diligently, and 6 Seek him with­out wearying. with perseuerance; neuer resting till we finde him, with the Spouse in the Canticles. We must not seeke him by startings, casting off all ca [...]e when we finde him not at the first; but without wearying, wee must wait vpon him: They that Psal. 34. 5. [Page 15] looke vnto him (that is, constantly attend vpon him) their faces shall not bee ashamed. And this excludes carelesse Christians, and tempo­rizers, who seeke him by starts, but continue not.

THis Verse containes a commendation of If we keepe Gods word, it keepes vs. the word of God, from this notable fruit and effect thereof: that they who keepe it, are kept by it from iniquity; and so made par­takers by it, of the third degree of man his felici­ty, which is sanctification.

If it be demaunded here, How is it that they How it is that the Saints of God worke no iniquity. who walke in Gods wayes, worke none iniqui­tie? Is there any man who liues, and sinnes not? And if they be not without sinne, How then are they to be blessed? The answere is, as the Apo­stle sayes of our knowledge; Wee knowe but in a part: so is it true of our felicity on earth, wee are blessed but in a part. It is the happinesse of Angels, that they neuer sinned: it is the hap­pinesse of triumphant Saints, that albeit they haue beene sinners, yet now they sinne no more; but the happinesse of Saints militant, is, that our sinnes are forgiuen vs; and that albeit sinne remaine in vs, yet it raignes not ouer vs: [Page 16] it is done in vs, but not by our allowance: I doe the euill which I would not; not I, but sinne that Rom. 7. dwels in me.

Secondly, to the working of iniquity, these Three things concurre to the working of iniquity. three things must concurre; first, a purpose to do it; next, a delight in doing it; thirdly a continu­ance in it: which three, in Gods children neuer ☞ concurre; for in sinnes done in them by the old man, the new man makes his exceptions and pro­testations against them: It is not I, sayes hee; and so farre is hee from delighting in them, that rather his soule is grieued with them: euen as Lot, dwelling among the Sodomites, was vexed by hearing and seeing their vnrighteous deeds. In a word, the children of GOD are rather sufferers of sinne against their willes, then actors of it with their willes; like men spiritually op­pressed by the power of their enemie: for which they sigh and crie vnto God, Miserable man that I am, who will deliuer mee from this bodie of Death? And in this sense it is, that the Apostle saith, Hee who is borne of GOD sin­neth 1. Ioh. 3. not.

In his wayes.] The course of mans life, orde­red Why the life of a godly man is called Gods way. according to the worde of the Lorde, is called the way of GOD; first, because it plea­seth him; and next, because it leades vs vnto him. There are many desirous to be where the Lord is, that shall neuer com there; & all because they delight not in the way, that leads vnto him: [Page 17] blessed are they who walke in this vvay. Con­firme mine heart, ô GOD, that I may keep it vn­to the end.

AL the sinnes vvhich in this age men com­mit The sinnes of this age, are ei­ther of obliui­on or rebellion: excuse of igno­rance is taken from them. against the Lord, proceed eyther from rebellion, or at least, from obliui­on of his commaundements: for now in this great light, all excuse of ignorance is taken away. None of the former two are good; but of the two, rebellion is the vvorst. Gods children ab­horre it as a diuelish euill, to rebell against God: how-euer by obliuion many times they fall, both in sinnes of omission and commission; so long as they remember what God hath commanded to be done, and what reasons they haue to obey him, they are not easily snared: but beeing once By obliuion men are easily caried to re­bellion. preuented by obliuion, they are easily caried vn­to transgression. It is good therefore to keep in our hearts with Dauid, this short remedy against obliuion. Thou hast commaunded to keepe thy pre­cepts diligently. As the eyes of seruants looke vn­to the hand of their Masters: so should our Psal. 123. 2. eyes vvait vpon the Lord our GOD, euer loo­king to that way, vvhere-vnto his countenaunce [...]oth direct vs.

[Page 18] Diligently.] In worldly affaires no weighty Three reasons to moue vs to a carefull dili­gence to obey the Lord. thing can be done without diligence: farre lesse in spirituall. Cursed be he that doth the worke of the Lord negligently. For three causes should we keepe the commandements of the Lord with di­ligence: first, because our aduersary, that seeks to snare vs by the transgression of them, is diligent in tempting; For he goes about, night and day, see­king to deuoure vs: next, because we our selues are weake and infirme; by the greater diligence haue we need to take heed to our selues: thirdly because of the great losse we sustaine by euery vantage Sathan gets ouer vs. For we finde by ex­perience, that as a wound is sooner made then [...] is healed: so guiltines of conscience is easily con­tracted, but not so easily done away.

IN the former verse, Dauid hath meditated The godly an­swer Gods pre­ [...]epts with a prayer. vpon the commandement of God. Now the fruit of his meditation is, ye see, a prayer vnto God; wherein he wishes, that all his actions were answerable to the commandements of God▪ this is customable vnto the godly, to answere all the precepts of God by prayers; what he com­maunds them to doe, they seeke from himselfe grace to doe it.

[Page 19] My wayes.] In this Psalme, sometime ye see It cannot be well with man, when his way is contrary to Gods way. mention is made of Gods wayes, as Vers. 3. and sometime of man his wayes, as Vers. 5. It is well with man, when his wayes and Gods wayes are all one: for if man haue another way then the way of God, of necessity his end must be mise­rable. God is the fountaine of life; he that walks not with God, abides in death: God is the father of light; he that will goe from him, shall goe to blacknes of darknes, yea, to vtter darknes, where there is weeping and gnashing of teeth: Loe, all they that withdraw themselues from thee shall perish; therefore will we resolue with Dauid, It is good for me to draw neere vnto the Lord.

Dauid knowing that naturally man is diuided It is a worke of Gods mercy and power, to draw a man from his owne way to Gods way. from God, and hath a way of his own, which will not faile to lead him vnto a miserable end: he wi­sheth from his heart, to be vnited with the Lord; that Gods will were his will, and Gods way were his way. This is a worke aboue the power of nature: and therfore he humbly prayes, that God Euthym. would worke it, Dignoscens quod ex seipso nihil possit efficere, nisi Dei ope, & gratia adiutus fue­rit; humbly acknowledging, that in the framing of his waies to Gods will, of himselfe he was able to do nothing, without the help of grace: We are not of our selues able to thinke a good thought; our sufficiency is of God: neither is it in him that wils, nor in him that runnes, but in God that shewes mercie.

SInne hath many euill fruites: it offends The miserable effects of sin. God, and grieues his Spirit; it hurts thy neighbour: for by it, thou temptst some, and infectst others; but the sosest wound it giues to thy selfe: for it brings vpon thee shame & con­fusion, and in the end eternall death; For sinne Iam. 1. when it is finished, brings out death. Thy owne It offends both God and man; but hurts him most that did [...]ommit it. Ierem. wickednes shall reproue thee: and thou shalt knowe that it is an euill thing & a bitter, that thou hast for saken the Lord thy God. How were Ad [...]m and Euah consounded after their fall? how ran they away from the Lord, in whom they delighted before? How lurked they among the b [...]shes? thinking shame of thēselues, they sought to co­uer their nakednes. Praeuaricationis enim fructus [...]asil. est cōfusio. If we think to pluck better fruit from the tree of sinne, we doe but deceiue our selues. It standeth true in all, which the Apostle spake of the Romans: When ye were the seruants of sin, yee were freed frō righteousnes: what fruite had yee then of those things wherof yee are now ashamed▪ The end of these things is death. If therefore vvee thinke euill to be confounded with shame, let vs bevvare we be not perverted by sinne.

Respect to all thy Commandements.] Wee must not make a diuision at our owne hand of the [Page 21] commaundements of GOD; making a shew to Wee should make consci­ence of all God his commaun­dements. keepe some, and taking libertie to transgresse o­thers: as Naaman did, who resolued that hee vvould offer no sacrifice vnto any other God, saue onely to the Lord; onely this he reserued, that he would bow with his Master the King of Assur to the Idole Rimmon. The halfe obe­ [...]ience of the wicked, is like the voice of an Eccho.

Like him are many now; vvho professe they will serue the Lord, but still reserue an Idole of their owne, to the which their heart enclines: so answer the Lord with halfe obedience; like the Eccho, which makes not a perfit respondence of the voice of men, but of some part thereof. But the commaundements of GOD are so vnited a­mong themselues, that hee who failes in one point Iam. 2. 10. of the law, is guiltie of all: and therfore, to euery one of them should we giue obedience; wherin, if wee cannot doe what wee should, yet at least should we haue a respect, a purpose, and a care so to do, hauing a begun obedience to them all, not exempting our selues frō any. And this for them who thinke all is well if they be not adulterers, when in the meane time they are idolaters; and so forth of the rest.

IN this verse wee haue a prayer for further Thankfulnes to God com­mended for foure causes. knowledge; together with a protestation of Dauid his thankfull affection for it. Thank­fulnes is a dutie, wherein we are all obliged to the Lord. It is a good thing for vpright men to praise Psalme. thee Lord. It is good, first, in regard of the equitie First, for the equitie of it; sith wee take good things from God, why should we not giue him glo­ry? of it. Sith the Lord giues vs good things, shal not we giue him praises againe? especially seeing the Lord is content so to part all his works between his Maiestie, and vs, that the good of them be ours, the glorie of them be his owne. When we haue taken good things from him, why shall we defraude him of his part, that is, glory by thanks­giuing? Surely, the earth, vvhich renders in­crease to them that labour it, the oxe that knowes his owner, and euery beast in their kind, that bowes to the hand of him who giues it meat, shal condemne vnthankfull man, who receiues dai­lie from the Lord, but neuer returnes praises vn­vnto him.

Secondly, it is good to praise the Lord in re­gard Secondly, for the obiect thereof; which is God, the treasure of all good. of himselfe, who is the obiect of our pray­ses. Sith he is the treasure of all good, the author of all blessings, it cannot be but a good and bles­sed thing to blesse him.

[Page 23]Thirdly, it is good in respect of our associates Thirdly, for the associates wee haue in this ex­ercise; namely, Angels, & our elder brethren. & companions in this exercise: the Angels, Che­rubins, and Seraphins, delight continually in his praises. Our elder brethren, that glorious con­gregation of the first borne, are described vnto vs, falling downe on their faces, casting their crownes at the feet of the Lord, to giue him the glory of their redemption. Now, seeing wee pray that the will of God may be done in earth, as it is in heauen, why doe we not delight in these exer­cises of praising God, by which we haue fellow­ship with them who are glorified in heauen? Lastly, for the great good we get by it.

Lastly, it is good in respect of the great benefits vvee receiue by it: nothing thereby accrues to the Lord, all the vantage is our owne; Gratiarum actio, est ad plus dandum in vitatio.

With an vpright heart.] Many musicall instru­ments The best musi­call instrument for Gods pray­ses, is an vp­righ: [...]are. had they vnder the law, where-with they praysed God, as ye may see in the last Psalm: but such as were spirituall among them, knew that all these availed nothing, vnlesse the hart had been well tuned, and prepared. This is to make them ashamed, who now in a greater light, come to praise GOD, but forget their hart behind them; or else bring it very euill tuned, full of so many discordant desires, that they cannot (as they are commaunded) make melody to the Lord in their harts. Both the mat­ter, & the grace of thankfulnes is from God.

When I shall learne.] But when, saies Dauid, he will be thankfull? euen when GOD shall learne [Page 24] him: both the matter and the grace of thankful­nesse is from God. As he did with Abraham, he commaunded him to worship, and gaue him the sacrifice: so doth he with all his children; for he giues not onely good things for vvhich they should thanke him, but in like manner grace, by which they are able to thanke him.

THis verse containes a protestation, that Purposes wold be seconded with prayers. he was resolued to keepe the Lords Sta­tutes: which because he knewe of him­selfe he was not able to accomplish; with this pro­testation of his purpose, he ioynes a prayer, wher­in he craues to be assisted, and not forsaken of the Lord.

It is a great helpe to godlinesse, to resolue that A resolution to be godly, is a great begin­ning of a godly life. we will liue godly; for that which is not conclu­ded, how shall it be performed? or what hope is there we should attaine to the end, that is, to the perfection of pietie, when we are carelesse of the beginnings thereof? which are purposes, inten­tions, and resolutions that wee will be godly? Where, when of weakenesse we faile in follow­ing foorth our resolution, it shall be well done a­gaine to renew it: for by often renewing of our resolution to doe any good, wee become the [Page 25] stronger to accomplish it. A fearefull plague to be forsaken of God.

Forsake me not ouer-long.] It is a feareful thing to be vtterly and finally forsaken of the Lord, as Iudas was, who therefore Parata inimico praeda factus est. For man left vtterly to himselfe, be­comes [...]asil. a prey to the enemy, and can no more stand by himselfe, then a staffe not sustained by the hand of man: and therefore doth Dauid pray that the Lord would not forsake him.

And yet because he knew, that the Lord exer­cises Gods children many times ex­ercised with temporall de­sertions. his deerest children with temporall deserti­ons, forsaking them for a time, and withdraw­ing his helping hand from them, ex eo commodū ipsorum procurans (as is euident in Peter, vvho was left for a time to himselfe, that the proofe of his owne weaknes might make him more hum­ble▪ and lesse confident in himselfe) therefore he craues not simply to be freed of desertion; but that, if the Lord will desert him, to try him, or to humble him, he would not desert him ouer­long.

Such as know what help and comfort the pre­sence To a godly man, a [...]hort time of Gods absence is long of the Lord in mercy brings to his childrē, they think a short time of his absence a very long time. Absalom spake out of his policie, that it was better for him to die, then liue and not see his Fathers face: but in truth, it is more bitter then death to the godly, to liue in the body, and not be refreshed with the fauourable beames of the countenance of God: and therfore they pre­uent [Page 26] the desertion with prayer, as heere Dauid doth, Forsake me not ouer-long. And when they are exercised with it, al other comforts are loath­some to them: they sigh and cry continually, How long, ô Lord, how long? Will the Lord absent himselfe for euer, &c. They run with the Spouse in the Canticles, to & fro, seeking him; and with the mourning Maries, they shed teares vncessant­ly, till they find him againe, and hee shew his fa­uorable face vnto them.

SAint Iames compares the word of God Gods word is a glasse, repre­senting to vs both Gods image and our owne. to a glasse, whereinto hee, vvho lookes rightly, may see two images; the image of God, to the which wee should be conforma­ble, and our owne naturall image. What we are by nature, and how farre altered from that first exemplar of God his image, wherevnto we were created, may be euident to any man that vvill consider himselfe in the glasse of the word, and that especially will try himselfe by this Psalme. When we read it, and dare not in a good consci­ence say that for our selues, which Dauid pro­tests of himselfe, let vs thereby knowe how far we are from that which we should be, and studie to amend it.

As the first section, marked with the letter [...], containes eight verses, euerie one of them begin­ning vvith that letter: so the eight verses of this second section, begin all with this letter [...]. For [Page 28] heere is deliuered vnto vs an A. B. C. of godli­nesse, As words and sentences can­not be without letters: so no good in religiō or manners without the word. consisting of 22. letters; and eight times in euery letter is the vvord of GOD commen­ded to vs; to teach vs, that as words and senten­ces cannot be without letters: so no good in any religious dutie can be performed, without the word of God. ☞

This ninth verse containes a commendation Dauid edifies others with that which had done himselfe good. of the vvord, from the profitable effect thereof: and it is proposed by way of a Dialogue, a questi­on asked, and an answer giuen. Dauid beeing a young man in the Court of Saul, and refrained from that licentious conuersation, whereinto o­thers deborred, now he deliuers that for the edi­fication of others, which hee had learned by ex­perience had done good to himselfe.

The vvord is needfull for all sorts of men; but The word is needfull for all, specially for young men; and why. specially for young men, because this age of al other, is most subiect to the dangerous disease of inordinate lusts: Vicina lapsibus est adolescen­tia. And therefore, as they who are sicke of the Amb. lib. de viduis. Feuer, haue need of cooling things, and young vndaunted colts haue need of the stronger bits: so is the furie of youth to be tempered, and bri­dled by the word.

Iuuentut is assecla est stultitia; stultitia autem Nazi [...]n. orat. 46. in Ecclesiast. ad exitium ducit: the Page of youth is foolish­nesse; and foolishnesse if it be not cured, leades to destruction. Foolishnes, said Salomon, is bound Prou. 22. 15. in the hart of a child: but the rodde of correction [Page 29] will driue it away. And what better correction can be to cure it, then the wholsome informati­on of the word of GOD: this is the yoke which Lam. 3. 27. is good for a man to beare in his youth. But a­las! Youth com­monly most profane. it is lamentable, that no age doth so much despise the word, as this, which most stands in need of it.

It is now a rare thing, to find among young men a Ioseph, or a Samuel: where they should liue as Nazarits, consecrate to the Lord, they are Amos. 2. rather like men who haue vowed and dedicated themselues vnto Sathan. As the sonnes of Eli de­spised the rebuke of their father: so young men now (for the most part) are impatient of the re­bukes of the word; contemning the medicine, which Dauid by experience found most effectu­all, to cure the disordered affections of youth. It is an euill diuision, when young yeeres are giuen to Satan, and olde age to the Lord.

Among those sacrifices where-with God was honored in the law, he required their first fruits to be consecrate to him; eares of corne dryed by the fire, and wheat beaten out of the green eares: teaching vs to honour the Lord, not onely with Leuit. 2. 14. the first fruits of our increase, but of our selues al­so. It is an euill diuision that is made by many, who giue their young age to Satan by the ser­uice of sin, and behight their old age to the Lord: for so they incurre that curse of Malachie; Cursed be hee that hath a strong beast in his slocke, and Malach. vowes, and sacrificeth a corrupt thing vnto the Lord.

[Page 30]The feruency & strength of youth should be im­ploied, not in the satisfaction of their lusts, but in How the strength of young age should be de­clared. the seruice of their God, & in fighting against Sa­than. This is it which that youngest Disciple of our Lord, requires of young men; that hauing the Word of God abiding in them, they may be 1. Ioh. 2. 14, 15, 16. strong to ouercom the wicked: not louing the world, nor things that are in the world (such as) lust of the flesh, lust of the eyes, and pride of life. These are not of the Father, but of the world; and the world passeth away and the lust therof: but he that fulfils the word of God abides for euer.

But how-euer mention be made here of young It a double sin and shame for old men to be vngodly. men only; yet as no age is without the owne ten­tations and blemishes: so haue they all need to take heed to the word, that they may learne to re­dresle their wayes. It is a double shame and sinne for an old man to be of an vncleane life, or igno­rant of the word. Such as had liued long without making progresse in knowledge and godlinesse, were properly called by Philo, Longaeui pueri. The neerer we drawe vnto Canaan, the fur­ther should we be from the delights of Egypt: otherwise it shall come to passe in God his righ­teous iudgements, that when in regard of thy long iourney, thou art at the very borders of Canaan, thou shouldest be put further backe a­gaine A miserable e­uill, to come to Canaans bor­ders and be put backe againe. with these carnall Israelites; yea, neuer suf­fered to enter into it. O miserable condition of that man, whose body is declyning to the graue, [Page 31] but his spirit hath not learned to ascend to him that gaue it: he comes, as I said, to the border of ☜ Cana [...]n, to the very point of time, wherein Gods children make their happy transmigration; but by reason of his sinnes he is thrust backe againe: when he should die and ascend to the blessed fel­lowship of God the Father of light, he dies and descends to the pit of vtter darkenesse, where is weeping and gnashing of teeth. Knowledge to gouern the life aright, is the good gift of God.

Now the maner of the answer, which he makes to his former Interrogatiue, commends the cer­tainty of his counsell: for he answers by turning his speech to the Lord, from whom he had ob­tained by praier this knowledge, How to gouern his life; Vt sic non praesumptionis humanae sed dig­nationis Amb. diuinae remedium crederetur, that so it might be knowne vnto others, that this remedy came not from humane presumption, but diuine reuelation.

WHat Dauid deliuered by way of Dauid practi­sed that which he taught to o­thers. instruction vnto other yong men, he now shewes that he practised himselfe: for this Verse contaynes a pro­testation of that earnest desire hee had to haue his life ordered by the written worde of God. That hee sayes I haue sought thee [Page 32] with my whole heart, imports no presumptuous boasting of his owne perfection; but rather, a Hee was far frō Pharisaicall boasting of his owne perfecti­on. sense and feeling of his owne wants, which made him the more earnestly to seek: for seeking is of those things, which a man wants, & faine would haue. And where he saith, he sought the Lord with his whole hart, he speakes it by comparison; Ad differentiam eorum qui Deum non toto corde quae­runt, Basil. sed illud in curas seculares, et concupiscen­tias absurdas partiuntur.

Let me not wander.] As our first calling, so The begin­ning, continu­ing, and per­fecting of our saluation, is of God. our cōtinuing in the state of grace is of the Lord: for hee is both the author, and finisher of our faith.

Customablie in holy Scripture, elect men Heb. 12. are called the Sheepe of Christ; to tell vs, that all our welfare, consists in the prouident care of our Pastor: who first, must keepe vs that we wander not; and next, when of infirmitie vvee wander, must reduce and bring vs home againe.

IT is not Dauids meaning, that hee had hid Dauid hid not the talent hee receiued. the talent vvhich hee receiued from the Lord, after the manner of that vnprofitable seruaunt: for that he did put his talent to the vt­termost profit for the edification of others, [Page 33] he witnesseth both by this Psalme and many o­ther; specially Psal. 40. I haue declared thy righ­teousnesse vnto the great Congregation: lo, I will Psal. not refraine my lippes, O Lorde, thou know­est. I haue not hid thy righteousnesse within my heart, but I haue declared thy truth and thy saluation: I haue not concealed thy mercy and truth from the great Congregation. What is this then Dauid affirmes, that he hath not hid Gods righteousnesse within his heart? Here he pro­tests, that hee hid Gods promises in his heart. Surely here is no contradiction: for in the one he shewes how his first care was to comfort and He that edifies not his owne heart with mercy, is not meet to speake of it vnto o­thers. confirme himselfe by the promises of GOD; and next, to benefite others. And truely, he that doth not first edifie his owne heart in the assu­rance of Gods mercy, can neuer be a meet in­strument to declare the mercies of God vnto o­thers.

There is great difference betweene Christi­ans Christians haue their trea­sure within, Worldlings without them. and Worldlings. The Worldling hath his Treasures and Iewels without him: the Chri­stian hath them within. Neyther indeede is there any recepracle, wherein to receiue and keepe the word of consolation, but the heart onely. If thou haue it in thy mouth onely, it shall be taken from thee: if thou haue it in thy Booke onely, thou shalt misse it when thou hast most to doe with it: but if thou lay it vp in thy heart, as Marie did the wordes [Page 34] of the Angel, no enemie shall euer be able to take it from thee; and thou shalt finde it a comfortable treasure in time of thy need.

They who possesse earthly riches, expose The godly make not a vaine shew of grace, but lock it vp in the heart, to hide it from their enemies. them not to the eyes and hands of euery one; they locke them vp in their surest places, to con­serue them from theeues and robbers: it is euen so here with holy Dauid; he knew no good spiri­tuall, can be possessed here in this earth, without temptation That subtill Serpent, who stole from our first parents the glorious Image of God, wherein consisted their originall felicity and happinesse, doth yet enuy and rage, when he sees the children of Adam, restored to the possession of any spirituall graces: and there­fore Dauid, like a wise man, Abscondit illas Basil. in animo suo, ne eas per inanem gloriam, aut incuriam, animarum depraedatores furen­tur.

This one example may condemne the folly Worldlings carelesse of the heauenly trea­sure conuinced. of worldlings: the smallest jewell they haue, yea, the Charter of their smallest possessions, they can hide well enough, and lay it vp sure from them who would defraude them of it; but as for the promises of God, which are the Charters of our heauenly inheritance, they neglect them alto­gether. For alas, how many be there, who affirm in word that heauenly inheritance to be theirs? who if they be examined vpon their warrants, cannot bring out of the treasure of their heart, so [Page 35] much as one promise of God, whereby it is made sure vnto them.

That I might not sinne.] Among many ex­cellent If we keepe the word it will keepe vs. vertues of the word of GOD, this is one; that if we keepe it in our heart, it keepes vs from sinne, which is against God, and a­gainst ourselues. We may marke it by experi­ence, that the word is first stollen eyther out of the minde of man, and the remembrance of it is away: or at least out of the affection of man; so that the reuerence of it is gone, be­fore that a man can be drawne to the com­mitting of a sinne. So long as Euah kept by faith the word of the Lord, she resisted Sathan; but from the time she doubted of that, which God made most certaine by his word, inconti­nent she was snared.

THE soule of a man truely godly, when The soule of the godly can­not be satisfied in this life. he commeth to seeke God, findes in himselfe so manifolde wants, and in the Lord so plentifull mercies, that he can neuer be satiate with seeking, till he be filled: and there­fore is it, that hauing sought much, yea, and gotten much; yet he seekes more: as through all [Page 36] this Psalme we may see, Dauid can make no end of prayer: and this may make vs ashamed of our cold, faint, and feeble prayers.

This Verse containes a prayer, with a rea­son Men are care­lesse to seeke God, because they know not what a iewell he is. of the prayer. The prayer is, Teach me thy Statutes: the reason, mouing him to seeke this, ariseth of a consideration of that infinite good which is in GOD. He is a blessed GOD, the Fountaine of all felicitie; without whom no welfare, nor happinesse can bee to the crea­ture. And for this cause, Dauid earnestly desi­ring to be in fellowship and communion with GOD, which hee knowes none can attaine vnto, vnlesse he be taught of GOD to know Gods way, and walke in it: therefore, I say, prayeth he the more earnestly, that the Lord would teach him his Statutes. Oh that we al­so But seeke the creatures as if their happines stood in them. could wisely consider this, that our felicity stands in a fellowshippe with GOD. This me­ditation would weaken or diminish in vs those vnquiet and fruitlesse cares wee haue to en­ioy the creature: for, alas, man seekes the crea­tures as if his life, and happinesse stood in them; but is negligent in the seeking of the Lord: and all because he knowes not, that his blessed­nesse stands in a communion with the blessed God.

Teach mee.] Dauid wanted not Prophets, To be taught by man is no­thing, if God teach not. such as Nathan and Gad, and Leuits his or­dinary Doctors to teach him: but he knew all [Page 37] these were nothing, vnless he were taught of God. Man his teaching, if there be no more, cannot re­medy the ignorance of the minde, farre lesse the corruption of the heart. Pauls planting, Apollo his watering, is nothing, if God worke not the increase: and therefore Dauid so vses the one, as knowing it could not profit without the other; Amb. Hac à Domino quaerit discere quae homines docere non poterant. If this were practised now, to ioyne Doctrine shold be deliuered and receiued with prayer. prayer with hearing; that when wee offer our selues to be taught of men, we would there with send vp prayer to God, before preaching, in time ☜ of preaching, and after preaching, we would soone proue more learned and religious, then we are.

Againe, Dauid was a Prophet himselfe, and a Such as haue solid know­ledge of salua­tion, desire to know more. man of great knowledge, and yet often craues he that God would teach him more. Farre was he from the presumption of this age, which pro­cures the perdition of many; with whom if ye speake concerning their knowledge, ye shal heare nothing, but that they know their God, their du­tie, And none thinke they know enough, but they who know nothing. their conscience, and all: they will seeme ig­norant of nothing, though indeed they doe no­thing aright. When they heare so excellent a Prophet, so desirous of further knowledge, and so desirous to be taught; let them be ashamed to boast of their knowledge. Vaemiserae huic genera­tioni, cui sufficere videtur sua insufficientia. Bern.

HEere is a protestation of the thankefull Benefits recei­ued being well vsed, may make vs bold to seek more. vse he had made of the benefits of God, already receiued: he had tolde vnto o­thers, what God had done to his soule: he had not kept close God his louing kindnes. And tru­ly this is a strong reason to backe our prayers vnto God, when we dare say out of a good con­science, that the benefits which we haue receiued already, we haue vsed them to the glory of him, who gaue them.

But here it may be demaunded: seeing the How sayth Da­uid he declared Gods iudge­ments, [...] the Apostle saith they are vn­searchable? Psalmist sayes, that the iudgements of God are as a great deep, and the Apostle sayes, that they are vnsearchable; How saith he now that he hath de­clared all the iudgements of God? To this we answer, Non impugnat se velut contrarijs Scriptu­ra Psal. 35. venerabilis: and therfore we must here make a Rom. 11. distinction, Sunt iudicia occulta, quae Deus [...]obis Ambrose. Iudgements of God are two­fold, secret and reuealed. non patesecit, & iudicia oris quae annuntiauit, & per os Prophetarum loquutus est; there are secret iudgements, and these Dauid leaues to the Lord: there are againe the iudgements of his mouth, which God hath declared and reuealed himselfe, by the mouth of his seruants the Prophets. And of these Dauid speakes here; I haue declared all the iudgements of thy mouth.

[Page 39]So then here Dauid protests, that what the Men should learne before they teach. Lord taught him, he also taught others. Some will teach, who themselues are not taught of God: these are in the Church, non Conchae, sed Bern. Canales. Others, what they haue learned of God, declare not vnto others: these are guilty of hiding of the Talent, they haue receiued from the Lord.

With my lips.] The tongue is a most excellent Man made with such wise­dome, that no member in the body can say to another, I need thee not. member of the body, being well vsed to the glo­ry of God, and edification of others; and yet it cannot pronounce without helpe of the lippes. The Lord hath made the bodie of man with such maruellous wisedome, that no member in it can say to another, I haue no neede of thee: but such is man his dulnesse, that he obserues not how stedable vnto him, the smallest member in the body is, till it be taken from him. If our lips were clasped for a time, and our tongue enclo­sed; we would esteeme it a great mercy, to haue it loosed againe: as that Cripple, when he found the vse of his feet, leapt for ioy and glorifi­ed God. Speech taken from good men for two causes.

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 Iob 12. truth. This he doth for two respects: somtime 1 For punish­ment of their people. 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 [Page 40] to themselues; so was Zacharie striken with 2 For correction of themselues. 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.

HEere is a protestation of his great de­light, The ioy got­ten by Gods word, sur­mounts all worldly ioy whatsoeuer. 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; Basil. 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 Ambrose. 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 [Page 41] complaines of the carnall Iewes, that the seruice In a miserable estate are they, to whom Gods word is a wea­rinesse. 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 Sathans baits [...]e pleasure or profit; but we should not be moued with a­ny of them: and why. 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. Amb. And againe, Dauid affirmes that he 1. Cor. 1. 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 It is not the hearing or rea­ding of Gods word that will worke vs ioy, if we practise it not. 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, [Page 42] to render it selfe, as captiue to the word: Labo­riosa ☞ virtutis via, and much paines must be taken Basil. 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 Of the vexati­on and vanity of worldly riches. 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 Ambros. in Luc. cap. 16. nobis sunt diuitiae, quia praeter Naturam sunt: ne (que) nobiscum nascuntur, ne (que) nobiscum transeunt. But They flie far­thest from vs, when we haue most need of comforts. 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.

THese two last verses of this Section, pre­sent A threefold in­ternall action of the soule a­bout the word. 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▪ w ^ch is the perfe­ction of godlines, in regard of the internal action.

Thus we see, that a godly man is euer fruitfull How a godly man is euer fruitfull in good. 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 mea [...] re [...]iued in the stomach▪ profits not, if The necessity and vtility of meditation. conc [...]ction follow not, to turne it into wholsom nourishment: so the word receiued by hearing, [Page 44] 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, The minde of man is restlesse, and vexes it selfe with euill, if it be not ex­ercised with good. 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 Gods word should be the matter of our meditation. 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 aduantage: it is not so with the Lord our God; all his commande­ments are for the vantage and benefite of his ser­uants: Nihil iubet quod sibi profit. May a man be August. Marcellin [...]. profitable vnto God? Is it any thing to the Al­mighty, that thou art righteous? Or is it profitable Iob 22. to him, that thou makest thy wayes vpright? yet are we bound to obey; and we must be countable for them: and therefore should they neuer goe out of our mind.

[Page 45] And consider thy wayes.] Dauid his second The word is Gods way be­cause by it God commeth to vs and we go to him. internall action concerning the word, is Consi­deration: where marke well, how by a most proper speech he calles the word of God the way of God; partly, because by it God comes neere vnto men, reuealing himselfe to them, who otherwayes could not be knowne of them: for he dwels in light inaccessible; and partly, because the word is the way which leades men to God. So then, because by it God commeth downe to men, and by it men go vp vnto God, and know how to get accesse to him; therefore is his word called his way.

Of Consideration, see Ver. 59.

HEe protested before, that he had great The more good a godly man doth, the more he de­sires to do. delight in the Testimonies of God: now he sayth he will still delight in them. A man truely godly, the more good he doth the more he desireth, delights and resolues to do: Temporizers on the contrary, who haue but a shew of godlines, & the loue of it is not roo­ted in their hart; how soon are they weary of wel­doing? If they haue done any small external duty of religiō, they rest as if they were fully sanctified, & there needed no more good to be done by thē ▪ [Page 46] True Religion is known by hungring and thirst­ing after righteousnesse; by perseuerance in wel­doing; and an earnest desire to do more.

But to this he addes, that he will not forget the The graces of the Spirit are linked toge­ther: lose one, lose all; keepe one, keep all. word. The graces of the Spirit do euery one fortifie and strengthen another; for ye see Medi­tation helps Consideration: who can consider of that whereof he thinkes not? Consideration a­gaine breedes Delectation: and as here ye see, Delectation strengthens Memory: because he delights in the worde, hee will not forget the worde; and Memory againe renewes Meditati­on. Thus euery grace of the Spirit helpes ano­ther: ☞ and by the contrary, one of them negle­cted, workes a wonderfull decay of the remnant. Faile in Loue, or in Patience, &c. Praier decayes: faile in Prayer, all decayes. We haue therefore so much the more carefully to eschue the neglect of any one grace, because in the losing of one we lose many: and if we want grace, we are altoge­ther inexcusable; because if we haue a care to keepe any one principall grace, one shall keepe many graces vnto vs.

IN the end of the former Section Da­uid Our best estate vpon earth, is, that we haue not that which we should, and yet want not altogether. had protestations: now in the be­ginning of this he hath prayers. In his protestations he acknowledgeth the beginnings which by grace he had made in god­linesse, to the praise and glory of God: in the prayers he acknowledgeth his wants, that he was farre from that which he should be; and therfore still beseecheth the Lord to bring forward to per­fection, that which he had begun in him.

If ye marke the course of this Psalme, ye The strength of a Christian is in his prayer. shall see, Dauid cannot long abide in any pur­pose without prayer: he learned by experience, that prayer is the life of the soule. No more can the Soule liue without prayer, then the Body can without breathing: and as Samsons strength was in his haire; so a Christians strength is in the grace of prayer. If this be taken from vs, we soone become a prey to the spirituall Phi­listims.

[Page 48]Now the first thing he craues as a speciall be­nefite, The greatest benefit men re­ceiue from God, is grace to obey him. is, that hee may liue and keep the word of God. Many benefits had the Lord bestowed vp­pon him: of a Shepheard he made him a King to them all: he seeks this benefit, grace so to liue, that he might keepe the word of the Lord: he knew that without this, all other benefits are no­thing; and so doe all Gods children, illuminate with the light of God, if they were preferred to be Monarches of the world. They count more of Constantine the great his notable saying, It is more to be a Christian then a Mo­narch of the world. this, To be Christians, wanting earthly King­doms, then To be Kings, wanting Christianity. As, good Constantine, albeit he knew he was ob­liged to the Lord for making him an Emperor; yet much more bound to his mercie, for ma­king him a Christian. And indeede this life without the other grace, though it were se­conded with the highest honour and wealth that euer befell to any man in his life, what is it? Not an Introduction onely to eternall death; but a procuring, and iust deseruing of it.

Thy seruant.] That hee stiles himselfe so So Dauid re­ioyceth more in this, that he was Gods ser­uant, then king of Israel. frequently the seruant of GOD, notes in him tvvo things: first, a reuerent estimation hee had of his GOD; in that hee accounts it more honourable to bee called the seruant of God, who was aboue him, then the King of a mightie, auncient, and most famous people, that vvere vnder him. And indeede, [Page 49] sith the Angels are styled his ministers, shall man Sith Angels serue him, shal we think shame to serue him? thinke it a shame to serue him with them? and especially, sith he of his goodnes hath made them our seruants, Ministring spirits to vs? Should we not ioyfully serue him, who hath made all his creatures to serue vs; and exempted vs from the seruice of all other, and hath onely bound vs to serue himselfe?

That I may liue.] Dauid ioynes heere two to­gether, Naturall life makes a repro­bate man in a worse case, then if he had neuer been. which whosoeuer disioynes, cannot be blessed. He desires to liue; but so to liue, that he may keep Gods word. To a reprobate man, who liues a rebel to his Maker, it had bin good (as our Sauiour said of Iudas) that he had neuer been borne; that the knees had not preuented him; or, that incontinent after his birth, he had been buried. The shorter his life is, the fewer are his sinnes, and the smaller his iudgements.

But to an elect man, life is a great benefit: for But to an elect man, euen na­turall life is a great benefit. by it he goes from election to glorification, by the way of sanctification. The longer he liues, the more good he doth, to the glory of God, the edi­fication of others, and confirmation of his owne saluation; making it sure to himselfe, by wrestling and victory in tentations, and perseuerance in well dooing.

Without grace, this life is but a death: so the This life with­out grace, is but a death. Spirit of God accounts of it; and therefore giues to most liuely naturall men, the name of dead men. Omnia hic plena mortis sunt. By the law, if [Page 50] a liuing man had touched the dead, hee was defi­led: Num. 19. and wee, beside that wee carry death in our selues, where can we go and not touch the dead? Great need therfore haue wee, with Dauid, ear­nestly to seek this grace, that we may liue keeping the word of God: aunswering that commande­ment of our lord, Relin (que) mortuos; and of his A­postle, Math. 8. Awake thou that sleepest, and arise from Eph. 5. the dead.

For, as to thē who loue to liue in the body, for Miserable are they, who de­sire to liue for loue of the pleasures of sin. no other end, but that they may enioy carnall pleasures in the body, no tongue can expresse their miserie. To a godly man, sin makes his life bitter: so the Apostle protested, O miserable man! who shal deliuer me from this body of death? And if they loue to liue, it is that they may mourn for sin, & break off the course of their sins by amēde­ment of life. This straited godly Nazianzen, that A worthy me­ditation of Na­zianzen. he knew not whether to make choise of death, or life: when he considered that death makes an end of sin, he desired to die; but when he remembred that after death there was no time to mourne for sin, he desired to liue.

MAn by nature is blind in the matters of Satan by ex­perience is found a false deceiuer. saluation: He vnderstands not the things of God, neither can he, because they are [Page 51] spiritually discerned. Satan promised man great knowledge, both of good & euill: but experience may declare what a false deceiuer he is. By nature we are all borne blind, ignorant of things vvhich concerne the kingdom of God: and by reason of our darkned mind, so wicked is the hart of man, that by looking to the best works of God, mise­rable How blind mā is by nature. man contracts euill. So euill doth hee see, with the eyes which are left him, that by looking ☜ to that which is good, the hart of him is wakened vnto euill. So traiterously hath this aduersarie dealt with mankind, that where he promised thē more knowledge, he spoiled them of that which they had; and hath brought now vpon them all, a greater shame then that vvhich Naash the Am­monite vvould haue done to Israel. For hee hath put out their right eye, that no light re­maines in them vvherby they can see that which is good to saluation, till the Lord restore it againe vnto them.

And heere if it be asked, seeing Dauid was a Our regenera­tiō is wrought by degrees. regenerate man, and so illuminated already, How is it that hee prayes for the opening of his eyes? the aunswere is easie; That our regeneration is wrought by degrees. The beginnings of light in his mind, made him long for more: for no man can account of sense, but he who hath it. The light vvhich he had, let him see his owne darknes: and therefore feeling his wants, hee seekes to haue them supplied by the Lord. Neque enim medicū Ambrose. [Page 52] rogat, nisi qui remedium agritudini suae poscit.

But the word which here Dauid vseth, imports If we be igno­rant of the word, the blame is in our darke mind, not in it. the taking of a vaile from his eyes; detrahe vela­men oculis meis. So that the blame of his igno­rance he layes not vpon the word, which is cleer enough in it selfe; as he confesseth, ver. 130. The Vatab. entrance of thy vvord, giues light to the simple: but he blames himselfe, and the vaile which co­uered the eyes of his mind. Till this be remoo­ued, no reading, no hearing, no teaching, can make a man vnderstand the wonders of the lavv of God. This is it, saith the Apostle, which hin­ders the Iews, that in reading the old Testament, 2. Cor. 3. 14. they cannot see Christ, because of the vaile that couers their harts. And this same is it, that this day hinders many wise and learned men, that Why many learned men at­taine not to the knowledge of the truth. albeit they read the most cleare prophecies of Antichrist, whereas S. Paul and S. Iohn poynts him out, as it were with the finger: yet can they not perceiue him. The doctrine of Christ, is the mysterie of godliness: the doctrine of Antichrist, ☞ is the mysterie of iniquitie. Who can learne it, till God remoue the vaile that couers the mind? Non omnes, qui diuina eloquia legunt, quae in illis Basil. admiranda sunt considerant, nisi illi qui coelesti splendore potiuntur.

But whose worke is this to remoue the vaile? Who is able to doe it? Certainly, neither An­gel, Illumination of the mind, is Gods worke. nor Power, nor Dominion. It is onely the vvorke of GOD, who giues sight to the blind. [Page 53] Hee sends forth his spirit, and renewes the face of Psal. 104. Luk 24. the earth. He opened the disciples eyes, & made them to know him. He made scales to fall from the eyes of the Apostle Paul when he conuerted him. These two benefits hee giues together to his owne; the opening of the eyes, and conver­sion of the hart. So long as a man abides vnder the seruitude of sin, and earthly affections, he can neuer haue eyes to see the secrets of Gods word. Therefore, saith the Apostle (speaking of the blinded Iewes) when their harts shall be turned to 2. Cor. 3. 16. the Lord, then the vaile shall be taken away.

The wonders of thy law:] The wonders of the Euery Article of our faith, [...]s a wonderful my­sterie. works of God are many and great: the wonders of his word are greater. Euery article of our faith, is a mysterie to be wondred at: that a Virgine conceiues a child; that GOD is manifested in the flesh. If wee will be fruitfull scholars in the learning of these mysteries, let vs pray for the opening of our eyes, and for grace to be­lieue.

THis petition in effect is one with the for­mer; Man on earth is a stranger, & knowes not the way hee should walk, till God shewes it vnto him. hauing no more but an annexed rea­son, vvhich is this: I am a stranger on earth, and knowe not the way may lead me to [Page 54] heauen, vnlesse thou teach me; therefore hide not thy cōmandements from me. The like of this he hath, Psa. 43. Send thy light, & thy truth; let them lead me, & bring me to thy holy Mountaine.

This is not the voice of euery man, I am a stranger on earth; Sed eius qui terrenis renuntia­uit Ambrose. voluptatibus, & mundanae cupiditatis exuerit Worldling [...] shal not conti­nue on earth; yet cannot say they are stran­gers in it. affect us. It is the voice of him who hath renoun­ced pleasures of the earth; is weary of this life; & desires to be dissolued: not fearing when his dis­solution approches; but rather reioycing, because he knows he shall be with Christ, vtitur hac vita vt transitoria, ad aliam nimirum vitam festinans. He vseth this life as a transitory life, because he makes hast to a better.

It is true, in regard of time and continuance, And that be­cause in affecti­on they be con­tent with this, & desire not a better. the wicked are also strangers on earth; but in af­fection they are not so: for neither know they of a better Cittie, neither desire they a better. But the Christian accounts himselfe a stranger, not so much for his short continuance vpon earth, as for that his [...] is aboue: that Citie wherof he Phil. is Burges and freeman; that countrey frō which he came; that fellowship wherein he reioiceth, is aboue; & therfore longs he to be where they are.

But as to the wicked, they are called by Gods Spirit, inhabitants, or indwellers of the earth: Reuel. 8. Men of this world, who haue their portion in this Psal. 17. life; they haue receiued their cōsolation here; their generation is of the earth; they speak of the earth; [Page 55] their whole disposition is earthly. Higher then Worldlings [...]e inhabitants of the earth; Christians are [...]ut strangers in it. the earth, in thoughts and desires they cannot go: Praesentibus bonis quasi diuturnis inflati insoles­cunt. The godly are not so: they are (as I said) pilgrims on earth, not indwellers. Suppose they Basil. walke on earth, their conuersation is in heauen: they are risen with Christ, and set their affections on those things, which are at the right hand o [...] God. They vse this world, as if they vsed it not: knowing, that [...], the shape or figure thereof, passeth away; they soiourne in it, but vvill not dwell in it. But like vnto the Eagles (as they are Luke. figuratiuely called in the parable) they see, and sent things which are aboue, and mount vp to­ward their prey Christ Iesus; counting the most excellent things on earth, to be but doung, in re­spect of him.

On earth.] He makes no exception heere: the The whole earth is but a place of banish­ment. whole earth hee acknowledged a place of his pil­grimage. Not only whē he was banished among the Moabits, & Philistims, was he a stranger: but e­uen when he liued peaceably at home, in Canaan, stil he thinks himselfe a stranger. This considera­tion mooued godly Basile, to despise the threat­ning of Modestus, the deputy of Valens the Em­peror, when he braued him with banishment: Ab exilij metu liber sum, vnam hominum cognos­cens Nazian▪ in vita Basil. esse patriam, paradisum, omnem autem ter­ram commune Naturae exilium. And it shall moue vs to keepe spirituall sobrietie in the midst of [Page 56] pleasures, if we remember that in our houses, at A man euen in his owne house should esteeme himselfe a strā ­ger. our owne fire end, and in our owne beds, wee are but strangers, from which we must shortly re­moue, and giue place to others.

Hide not.] The maner of Dauid his reasoning, This world can neither wil nor teach men a way to go out of her selfe: we must seeke a guide frō hea­uen. we touched before to be this: I am heere a stran­ger, and knowe not the way; therefore Lord di­rect me. The similitude is taken from passengers, who comming to an vncouth countrey, vvhere they are ignorant of the way, seeke the benefit of a guide; but the dissimilitude is heere. In any ☞ Countrey, the country people can guide a stran­ger to the place where he would be; but the in­dwellers of the earth, cannot shew the way to heauen: and therefore Dauid seekes no guide a­mong them, but prayes the Lord to direct him.

Thy commandements.] We are not to thinke The right knowledge of the ten Com­mandements. that Dauid was ignorant of the ten commaunde­ments; no doubt hee knew them, and could di­stinctly repeat them: but hee craues that GOD would further teach him the vse, the necessity, the vtility, the obedience of them. And this for our carnall professors, who if they can repeat the be­liefe, and the commandements, think they are religious enough, albeit they neither belieue nor obey, but remaine ignorant of the vse & practice of thē both: without which, ignorance is better then knowledge; for the seruant that knowes his Masters will, and doth it not, is worthy of dou­ble stripes.

HEre is a protestation of that earnest de­sire Two things required in true obedience. he had to the obedience of the word of God; he amplifies it 2. waies: first, it was no light motion, but such as beeing deeply rooted, made his hart to breake when hee saw that he could not do in the obedience therof as he would. Next, it was no vanishing motion, like the morning dew: but it was permanent, Om­ni tempore, he had it alway. Both the word and the plagues of God, are called his iudg­ments; & how.

Thy iudgements.] Gods iudgements are of two sorts: first, his Commands; so called, because by them right is iudged, & discerned from vvrong. Next, his plagues executed vpon transgressors according to his word. Dauid here meanes of the first. Let men who haue not the like of Dauids desire, remember, that they whose hart cannot Such as are not moued by the first, shall be confounded by the second. break for transgressing Gods word because they loue it, shall find the plagues of GOD to bruse their body, and breake their hart also. Let vs de­light in the first sort of these iudgements, and the second shall neuer come vpon vs.

Now, that Dauid this way presents his desire, A hart full of spirituall de­sires, is an ar­gument of great grace. is an effectuall manner of supplication; for desire of grace, is a great grace: Non est potestatis no­strae desiderium sanctum, sed gratiae; and the Lord Ambr. hath bound himselfe by his promise to fulfill it. Blessed are they vvho hunger and thirst for righte­ousnes, [Page 58] they shall be satisfied. And againe; The Lord will fulfill the desires of them that feare him. Cum oblectarinos viderit Deus cupiditate iudicio­rum Ambrose. suorum, sobrium auget affectum. And there­fore Dauid here presents his hart full of desires to the Lord, that he may fill it.

And here, because the profane world makes a Comfort a­gainst cōtempt of men, wherby they scorne the godly for sigh­ing and teares. scorne of the contrite disposition of the godlie, laughing at their teares, taunting them in their sighes and sobs; let vs looke heere to Dauid. If it cannot alway be an argument to mooue men to godlinesse, yet is it forcible to moue God to mer­cie. The broken hart, for the griefe of sin, and loue of righteousnes, how euer the world despise it, the Lord wil not despise it: yea, it is the sacri­fice of God, acceptable to him in Christ Iesus.

HEre Dauid confirmes himselfe in godli­nes, The begunne wrath of God on them, shold confirme vs a­gainst their contempt. by meditation of the miserable e­state of the wicked, who lead a life cō ­trary to Gods word: wherof the sum is; The be­gun iudgements of God executed on the wicked, may let vs see the curse of God on them, who fol­low their footsteps. Walking in the trade of their sinnes, how-euer they seem to prosper & flourish for the present, there is a curse of God vpō them, which will consume and destroy them.

[Page 59]Begun, or present iudgements of God vpō the But many wax worse with La­mech, when they see euill men spared. wicked, should moue vs to abhor their sins. But in this great securitie we haue many Lamechs, few Dauids. Lamech saw the impunity of Caine: be­cause he was not punished for his cruell murthe­ring of his brother; therefore his hart was pro­uoked to the like impietie, and he reioyced in it. I would slay a man in my wound, and a young man Gene. 4. 24. Few become better with Da­uid, when they see them puni­shed. in mine hart: if Caine shall be avenged seauen fold, truly Lamech seauentie times seauen fold. Thus in the pride and profaneness of his hart, did he mock, and abuse the patience of God. And so fareth it with many, of whom Salomon speakes; Because iudgement is not speedily executed on the Eccles. wicked, therefore the hart of the children of men is set in them to do euil. But few are like Dauid, who when he saw Vzzah striken to death, for vnreue­rent touching of the Arke, was mooued in his hart to a greater reuerence of God.

The proud.] This is a stile commonly giuen Wicked men cōmonly sty­led proud men, and why. to the wicked: because as it is our oldest euill, so is it the strongest and first that striues in our cor­rupt nature, to cary men to a transgression of the borders appointed by the Lord. From the time that pride entred into Adams hart, that he would be higher then God had made him, he spared not to eate of the forbidden tree. And what else is the cause of all transgression, but that man in his ignorant pride, vvil haue his wil preferred to the will of God?

[Page 60]Satan in his presumption, vsurped to be equal Proud Satan hath made di­sciples prouder then himselfe. 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 Esay 14. Ambr. 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, The miserable condition of a proud man. Iam. 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 Ambrose. [Page 61] adulteria praeferantur.

Cursed are they which doe erre from thy com­maundements.] Euery error is dangerous, but proud error accursed. 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, should be distinguished. 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 Curse of God on the wicked▪ is like a secret consumption. 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.

DAuid, beeing a young man, liued godlie Dauid his ap­pellation to God, from the wrongful iudg­ments of men. 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 How Dauid iustifies him­selfe before God, and man. 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.

THese two last verses of this section, con­taine A triall of true religion. 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 A hard tentati­on to be trou­bled by men of great authority for two causes. 1. For their power. Prou. 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 Rom. 13. 2. [...] place. 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; Psalm. 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.

[Page 64]And therefore, it should be accounted a great Princes godly and r [...]us, are a great blessing of God. 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 Great cause haue we to be thankfull for the King hee hath set ouer vs. 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. Psalm.

Alway we learn here to arme our selues against christians mea­sure not the veritie of reli­gion by the number or greatnes of them that are with it or against it. 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.

[Page 65] And speak.] In externall actions, the first wea­pon Such as perse­cure the godlie with their ton­gues, will not faile to loose their hands a­gainst them if they may. 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 persecuted by their tongues, not by their hands, let vs giue thanks to God: who as he com­maunded the fire, that it could not hurt Daniels companions; and bridled the fury of Lions, that they could not hurt Daniel himselfe: so hee re­straines the wicked, that they cannot do vnto vs, according to the malice of their harts. Where we find that God binds their hands, we should beare their tongues the more pati­ently.

And therefore, finding this goodnesse of our God, wee should be the more confirmed against the rayling of their tongues. Sith the Lord bindes their hands, shall wee be mooued at the breath of their mouthes? or shal the stroke of their tongues put vs out of patience, which preserues peace in ☜ our harts? But great is our weaknes. Dauid suffe­red this iniurie of Princes; and we cannot suffer i [...] of the basest people. When shall we be prepared for greater tentations, that will not learne to de­spise the smallest? If thou be wearie in running Ierem. 12. with footmen, how shalt thou match thy selfe with horses?

But thy seruaunt.] Perceiue heere the armour Armour of godly men, is the word and prayer. by which Dauid fights against his enemie. Arma iusti quibus omnes adversario [...]ū repellit impetus, are the word and prayer. Hee renders not iniurie Ambrose. [Page 66] for iniurie; reproach for reproach. It is dange­rous ☞ to sight against Satan, or his instruments, with their owne weapons: for so they shall easily ouercome vs. Let vs fight with the armour of God; the exercises of the word, and prayer: for a man may peaceably rest in his secret chamber; and in these two, see the miserable end of all those, who are enemies to Gods children for Gods sake.

THe other protestation Dauid makes, is The word, ren­ders vs both counsell for gouernment, & pleasure for delectation. of the great profit, and fruite hee had found in the vvord: that it was both a delight to him, and a counseller of him. Saul had his Nobles and Counsellers, by whom he ruled his affaires. Dauid protests, that he had no other for the men of his counsell, but the testimonies of God. These are two great benefits, which com­monly men craue: Pleasure to refresh thē; Con̄ ­sell to gouerne them. Dauid protests hee found them both in the word: and sends all other, who would haue them, to seeke them there where he found them.

As for ioy and recreation of mind, common­ly Comfort got­ten by other recreations, continues not. men seeke it in other Cisterns; but with no good successe: for as a man in a hote Feuer, is [Page 67] eased no longer by drinking strong drinke, then he is in drinking of it; for then it seemes to coole him, but incontinent it increaseth his heat: so is it with the troubled and heauie hart, which seeks comfort in externall things; how-euer for a time they seeme to mitigate the heauinesse, they doe ☜ but increase it. Onely solid and permanent com­fort must be drawne out of the fountaines of the word of GOD.

The other is wisedom: which vvithout Gods No wisedome without the word. word can neuer be obtained. As Ieremie spake of the wicked in his time, They haue reiected the word of God, and what wisedome then is in them? So is it true of all the wicked: The wisedome of this world is but foolishnes. Achitophel his end, vvith innumerable moe, may teach all men, that hee shall neuer be found wise, who is not godlie. The beginning of wisedome, is the feare of the Lord.

MAny states of life did Dauid change: The word of God is conue­nient for euery state of life. but his hart neuer changed from the Lord, & the loue of his word. In his doubts, the word was his counseller; in his griefs, the word was his comforter: there­fore was hee not cast downe, or overcome vvith griefe. In his greatest prosperitie, the word was his greater ioy: therefore vvas hee not puft vp with pleasure; teaching vs, that in euery state of life we shall find comfort, if we will rule our life by the word.

In this verse, Dauid hath a complaint; My soule cleaueth to the dust: And a prayer; Quic­ken Dauid sore troubled with a spirituall op­pression. mee according to thy vvord. The prayer, beeing vvell considered, shall teach vs the mea­ning of the complaint: that it was not as some thinke, any hard bodily estate vvhich grieued him, but a very sore spirituall oppression (as I may call it) bearing downe his soule; that where he should haue moūted vp toward heauē, he was [Page 69] pressed downe to the earth, and was so clogged with earthly cogitations, or affections, or per­turbations, that hee could not mount vp. His Tentations of the godly, som­times cannot be told: some­times it is not expedient they should be told. particular tentation hee expresseth not: for the children of God many times are in that estate, that they cannot tell their own griefs; and som­time so troubled, that it is not expedient, albeit they might, to expresse them to others.

And heereof wee learne, how that vvhich the In a worldling the very hea­uenly part is becom earthly. worldling counts wisedome, to the Christian is folly: what is ioy to the one, is griefe to the other. The ioy of a vvorldling, is to cleaue vnto the earth; when he gripes it surest, hee thinks him­selfe happiest; for it is his portion: to take heed to his worldly affaires, and haue his minde vpon them (in his estimation) is onely wisedom. For the Serpents curse is vpon him, he creepes on the earth, and licks the dust all the daies of his life. This is the miserable condition of the vvicked, that euen their heauenly soule is become earth­ly. Ambrose. Qui secundum corporis appetentiam vi [...]it ca­ [...] est, etiam anima eorum car [...] est; as the Lord spake of those who perished in the Deluge, that they were but flesh▪ no spirit in them: that is, no spi [...]uall or heauenly motion.

But the Christian, considering that his soule is The contrary disposition of Christians. from aboue, sets his affection also on those things which are aboue: he delights to haue his cōuer­sation in heauen: and it is a griefe to him, when he finds his motions and affections drawne downe, [Page 70] and entangled with the earth. His life is to cleaue to the Lord: but it is death to him, when the neck of his soule is bowed downe to the yoke of the vvorld. Erecta ad Deum ceruix, & [...]ugo Christi Ambr. habilis, quae nulla in terrarum illecebras, inflexi­one curuetur, regalis Christi turris est. The necke of the Spouse of the Lord IESVS, is raysed vp­toward Cant. 4. 4. The royall towre of christ, is a soule mo [...] ­ting vp to hea­uen. God, meet to receiue the yoke of Christ▪ but wil no way bow for any earthly allurements, to beare the yoke of another; such a soule is the royall towre of Christ Iesus. By this dispositi­on, let men try themselues, and see of what Spi­rit they are. Againe, the vicissitude and change of estates, where-vnto the children of God are Change of e­states, where­vnto the godly are subiect. subiect, comes heere to be marked: sometime [...] they are borne downe by carnall affections to the earth: sometimes raised vp by spirituall desires to the heauen. This comes to passe of the battell that is between two irrecōcileable parties, the old man & the new; Nature & Grace. For as in them who wrestle with any equall strength, sometime the one is aboue, and sometime the other, till at length one be ouercome: so is it in this combat, In the Christian, sometime the power of Nature, othertimes the power of Grace preuailing: but this comfort wee haue, that at length Grace shall ☞ preuaile; & the power of corrupt Nature, shal be captiued vnder the obedience of Christ.

Quicken me.] Dauid being sore oppressed, as I said, and dead in himselfe, doth now beseech [Page 71] the Lord to quicken him, & raise him vp againe: Godly men, by [...] wāts, falls, & infirmities, become more godly. for he knew, that not onely the beginnings, but the continuance of our life, must come from the Lord. Thus we see how the children of God are wakened by their wants, stirred vp by their falls and decaies, to a greater feruencie in prayer. And truely, these changes of our life, which this man­ner of waie wakens vs, and prouokes vs to pray­er, we are to account them as the mercifull hand of God, stretched out toward vs, to drawe vs home to himselfe. [...]et no man thinke euill of that trouble that chaseth him to the Lord. Yea, I may say, his falls, which make him more hum­ble and feruent in prayer, are of Gods dispensati­on: who when he will, in most maruailous man­ner, can bring light out of darknes.

But seeing hee was aliue, how prayes hee that The life of a Christiā, wher­in stands it. God would quicken him? I answere, The godly esteeme of life, not according to that they haue in the body, but in their soule. If the soule want the sense of mercie, and a heauenly dispositi­on to spirituall thinges, they lament ouer it, as a dead soule: for sure it is, temporall deserti­ons, are more heauie to the godlie then tempo­rall death.

According thy word.] This is a great faith; that It is great faith to belieu [...] when there is no feeling of mercie. vvhere in respect of his present feeling, he found himself d [...]ad, yet he hopes for life frō God, accor­ding to his promise. Such was the faith of Abra­ham, who vnder hope, belieued aboue hope. And [Page 72] truly, many times are Gods children brought to this estate, that they haue nothing to vphold them but the word of God: no sense of mercie, no spirituall disposition; but on the contrarie, great darknes, horrible feares and terrors. Onely they are sustained by looking to the promise of God, and kept in some hope, that he will restore them to life againe; because it is his praise to fi­nish the worke which he beginnes.

THis verse containes a prayer, vvith a Dauids argu­ment to moue the Lord vnto mercie. reason after this forme. O Lord, I haue oft before declared vnto thee, the whole state and course of my life, my wandrings, my wants, my doubts, my griefes; I hid nothing srō thee, & thou, according to my necessity didst al­way hear me: therfore, now Lord, I pray thee to teach me, by thy light illuminate me that I may know thy st [...]tutes, & receiue grace to walk in thē.

This is a good argument in dealing vvith the Where God begins to shew mercy, he cea­ [...] not t [...]ll hee crowne with [...]cie. Lord; I haue gotten many mercies, and fauou­rable answers from thee: therefore Lord, I pray thee to giue memo; sor whom he loues, he loues to the end; & where he begins to shew mercy, he ceaseth not til he crown his children with mercy▪ And [...]o gratious is the Lord, that he esteemes he [...] [Page 73] is honoured as oft as we giue him the praise, that we haue found comfort in him, and therefore come to seeke more. It is farre otherwise with men: if they doe vnto vs any small good, they thinke it vncourteous importunity, to require them to do any more. But as the Strand is easily emptied where the Ocean can neuer be exhau­ [...]ted: Mans liberali­ty is but like a Strand, Gods like the great Ocean. so mans liberality is soon dried vp; but the goodnes of the Lord remains for euer: who hath not the less because he hath giuen, but stil delights [...]o giue more to such as are thankefull vnto him.

Next, is to be marked how he saith, I haue de­clared Happy is the soule wherein mercy & truth meet together. my wayes, and thou heardst me: these two go well together, Mercy & Truth; Truth in the near [...] of man confessing; Mercy in God, hearing & forgiuing: happy is the soule wherin these two meete together. Many there are who want this comfort: they cannot say, God hath heard me; [...]nd all because they deale not plainely and truely with the Lord, in declaring their waies vnto him. An euill con­science hides it self from God.

For the wicked neyther will nor dare manifest heir wayes vnto the Lord. As the eye which is [...]urt, dare not look to the light; so the conscience of him that doth euill, dare not look to the Lord: [...]ea, they doe what they can to hide their wayes [...]rom him, and to conceale the iniquity of their bo­some: against such the Prophet denounces a wo; [...]o to them that seeke in the deepe to hide their Esa. counsell from the Lord, their workes are in secret, and they who sees it. Their turning of deuises, and [Page 74] flying to refuges of vanity, in the infidelity of their hearts, will no more auaile them then the figge leaues did Adam to hide his nakednes; For the Lord will bring euery worke to iudgement.

Better were it for vs to iudge our selues in time, What a great benefit it is to manifest our wayes to God in time. and with Dauid to examin our harts in our secret chamber, & to declare truely our wayes vnto the Lord (that if they be good, he would by his grace confirm vs in them; if they be euill, he would di­uert vs from them) then that otherwise we should sleep securely in our sins, & tarry till our aduersa­ry accuse vs, and the Lord enter into iudgement with vs: nay, rather let vs tell our sins our selues, that the Lord who is gratious may forgiue, and Sathan who is a most shameless and malitious ac­cuser, may be confounded. Qui se accusauerit, vocem parati accusatoris excludit, qui solet acer­ [...]are Ambrose. peccata & vniuscuius (que) exaggerare [...]agitia: Sathan con­founded when we confesse our sinnes. obstruit [...]s eius qui de seipso fuerit ante confessus; This is the great vantage we haue by declaring our own sins to the Lord, Qui sua delicta non ta­ [...]uit, ☞ videtur in se doluisse quod fecit, in diabolo prodidisse quod suasit; that in so doing, wee shewe our selues sorrowfull, and penitent for the euill we haue done, and therwithall also becom accusers of Sathan, by whose subtile instigation we did the euill.

Last of all, we learne here that then our life is well gouerned, when we declare the course of it A profitable rule to make vs liue godly. to the Lord, & lay open our harts nakedly before [Page 75] him. This Dauid protests of himselfe, Acta mea Basil. tibi Domine manifestani omnia: and in another place, that he set the Lord alway before him. And this is it which is praised in Henoch, that he wal­ked with God. Happy is the man, whose wayes are so ordered, that before his actions he consults with the Lord; in his actions, he remembers the Lord; & when he hath done, presents them to the Lord: if they be good, seeking his approbation; if they be euil, seeking pardon & forgiuene [...]of thē.

Teach me thy Statutes.] Now follows his pray­er, After confessi­on he ioynes prayer for a­mendment. wherein he seekes light from God to direct him in his waies Non satis est vt confiteamur er­rorem; verumetiam si corrigi volumus, à Domino Ambros. postulemus, vt doceat nos iustificationes suas ne po­stea See ver. 12. errare possimus: It is not enough to confesse and declare our former errours to the Lord, but [...]e should seeke to be coriected by his grace, in [...]ime to come. These two benefits the Lord giues Remission and renouation are two insepara­ble benefits. them together; [...]emission of sinnes; and renoua­ [...]ion of their sinfull nature: and his Saints seeke them together, Mercy and Grace; Mercy for re­mission ☜ of former sinnes, and Grace for renoua­ [...]ion of their hearts in time to come. And this is to be marked for carelesse and carnall profes­sors, who seek pardon of former sinnes, but haue no care of amendment for the time to com: these [...]buse the mercy of God, and turne his grace into wantonnesse; seeking, as it were, a libertie to sin, and not a deliuerance from sinne. [Page 76] More concerning this petition, see out of the twelfth Verse in the second Section Beth.

DAVID yet continues in his former sup­plication, We haue great need to pray for further light. for further illumination of his vnderstanding. If the light that is in thee be darknes, how great is the darknes? Where the mind is darkned, the heart can neuer be rightly ordered; therefore prayes he the more instantly for light vnto his minde.

The wayes of sinne, we know them, and can We can walke the wayes of sinne without a teacher, not so the wayes of God. walke in them without a teacher: yea, man out of his owne corruption hath been the first inuen­ter of many sinfull waies, which before him haue not beene knowne; but as for the wayes of God, we can neyther know them nor walke in them, vnlesse we be taught of God.

Againe in this continual opposition, which he Miserable is man so long as his way and Gods way are different. makes betweene his wayes, and Gods wayes; let vs remember, how by nature man hath a way of his own, different from the way of God. This di­uision began by the first transgression, wherein man preferred the way of Sathan to the way o [...] God: & yet the diuision continues, because man naturally is enclined to walke in a way contrary [Page 77] to that which God commaunds him; which if in time it be not remedied, will not faile to bring man to a miserable and vnhappy end: for he who walkes not in the way of God, can neuer come where God is; but must be diuided frō the light & ioyes of God, and haue his portion in vtter dark­neesse, in that lake that burneth with fire & brim­stone.

And I will meditate.] If we seeke good things Good things should be sought from God for good ends. from God, we should secke them for good ends, specially that we may be enabled by them to serue God; so will the Lord be intreated to giue them, when he sees we seek them that we may re­turn them to himselfe. Ye aske, saith S. Iames, and Iam 4. receiue not, because ye aske amisse, that ye may consume them on your own lusts: therfore Dauid seeking knowledge from God, promiseth to vse it well; not as many doe, who by knowledge waxe proud, seeking knowledge to get glory to them­selues. Dauid seeks it that he may be the more a­ble to meditate on the workes of God, and in them to shew forth his glory.

He stiles the works of God, maruellous works: The works of God are all maruellous. and so indeed they are; both his works of creati­on, whereby he made the things which are; and of his administration or prouidence, whereby he conserues them: but most of all, maruellous are his works of mans redemption; that is the Great mysterie of godlines. But som of them we admire not, because we know them not; others of them custom drawes in contempt.

THe meaning is, that he was sore weak­ned The godly sore humbled by affliction. by the greatnes of his griefe; & ther­fore prayeth the Lord to reuiue, streng­then, & confirm him. Euen as a thing w ^ch melt­eth, consumes away by piece-meale, till nothing be left; Vires eius paulatim difflu [...]hant sicut aquae: so did he finde the life & strength of his soule do­caying, through the extremity of his griefe.

In the first part of the verse, his eye is vpon A Christian is eyther looking to his owne ne­cessities, or to God his mer­cies. him selfe: in the second it is vp to the Lord. Hap­py is the man, whose whole care is about one of these two; that eyther he is looking to himselfe, considering his necessities; or looking to the Lord, attending his mercies.

Heauiness.] There is nothing may comfort a Naturall com­forts cannot sustaine a man i [...] spirituall troubles. naturall man, but Dauid had it: yet cannot all these keepe him from that heauinesse, wherunto, as witnesseth S ^t. Peter, the children of God are subiect in this life, through their manifold ten­tations. 1. Pet. 1. The men of the world are so farre from this disposition, that if they haue health and wealth, they maruell what it is should make a man heauie: they are not acquainted with the exercises of a feeling conscience; they know not the defects of the spirituall life, & are not grieued at them: being dead in sinne, they feele not that [Page 79] they want life: all their care is to eate and drink, and make merry. But miserable are they; for in their best estate, they are as Oxen fedde for the slaughter. Wo be to them who laugh now, they shal Luk. 6. mourne: but blessed are they who mourne now, for they shall be comforted.

The particular causes of the heauinesse of a Christians should not thinke that their tentations are singular. Christian▪ are according to their particular tenta­tions; which no man is able to rehearse: where because it is a common disease to them all, that e­uery one of them thinkes his own tentations sin­gular; let them remember that warning of the Apostle, No tentation hath ouertaken you, but that 1. Cor. 10. which appertaines to men.

But seeing our Sauiour saith, that His yoake is Christs crosse is such a bur­den, is easeth them on whō it [...]eth▪ easie, and his burden light; how is it that his chil­dren finde such heauinesse in bearing of it, and following him? It is true indeede, the burden of Christ is light: Quidenim leuius eo o [...]ere, quod [...]ern Epist. 72. non solum non oneraet, sed portat omnom cui por­tandum ☜ imponitur? for it is such a burden as is not burdensome, but rather bears vp euery man who bears it: not vnlike the wings of a fowle, w ^ch are so borne by the body, that they beare it, and make it more agile or light.

If then we finde any heauinesse, it is because If we finde it heau [...], blame [...]ur corrup­tion. our corrupt nature will not conforme her selfe to the similitude of Christ, and refuseth to sub­mit her neck vnto his yoke. This is it that breeds in vs heauinesse and griefe, that wee finde a [Page 80] power of corruption in vs, which will not subiect it selfe to him whom our soule loueth.

Raise me vp according to thy word.]

They haue not all learned to pray, who vse They haue not all learned to pray, who vse to pray. prayer: many in this age send vp vnto God con­fused prayers, rising from the sense of their mi­series, whereof they desire to be relieued. Pa­gans doe as much; when they are in trouble, they lift vp their eyes to God, and desire to be deli­uered from it: But we must remember first to Rules for prayer. offer vp our prayers in the name of CHRIST; whom because Pagans know not, the Father cannot bee well pleased with them. Next, to frame our petitions according to Gods pro­mises, as heere Dauid doth: otherwise, to of­fer prayers for 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.

IN the remanent foure Verses of this Section, Our life should be ordered by the word. 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 [Page 81] 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 All the wayes of sinne are long wayes. 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 The deceitfull way of sinne is within euery man by nature. 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, ideo (que) studiose a­gendum Amb. 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 It is a worke of Gods power to separate vs from it. 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 nostr [...]rum attrita vestigijs, pathed and trod with the foote­steps of our fathers; so are wee naturally encli­ned [Page 82] 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 Euery sight a godly man gets of him­selfe, is a spurre to prayer. 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, the way of truth in three respects. 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 1. to it, is but a lye, vvhich shall deceiue men. Secondly, it destroyes, and shall at length vtter­lie 2. 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 3. sentence of this vvord, so shall it be vnto euerie [Page 83] 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 Ambr. via veritatis honor saeculi, sollicitudo mundi: va­nitas temporalium est, veritas aeternorum.

But had not Dauid the law already? No doubt Then haue we learned Gods law, when it is written in the table of our hart. 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 A warning to the professors of this age. 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.

IN these last three verses we haue the reason of If we haue not good purpose▪ and desires, let vs not looke that God will blesse vs. 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 bonū propositū non habentibus, the grace of God, is not giuen to such as in their heart purpose not to do good: and yet And yet good purposes haue we not till God by grace work them in vs. 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 Aug. de don [...] perseuer. ca. 13. 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.

[Page 85]And because man is ingenious to defraud God Another nota­ble testimony of Augustines, to proue that our good de­sires are of grace, and not of the power of nature. 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 Augu. contra Pelag. lib. 2. cap. 5. conuersum illuminat, auersumà se, & clausum de­serit; Deus vero non solum mentem ad se conuer­sum ☜ illuminat, sed etiam mentem ad se conuer­tit, quod lux oculo non praestat: GOD who is the light of the inward man, doth more to him, then the light doth to the externall eye: for the light illuminates the eye that lookes vnto it, but for­sakes the eye which is closed and turned from it. But the Lord doth not onely illuminate the mind conuerted to him, but he also converts the mind vnto him. Which thing the light cannot doe to the eye. Diligenter itaque notandae sunt hae lo­quutiones Conuersion to God, is not of any free will in nature. in scripturis, Conuertimini ad me: & cum his comparandae, Conuerte nos Deus sanitatum nostrarum; ne putemus libero arbitrio nos ad De­um conuerti. Wee haue diligently therefore to obserue these manner of speeches in the Scrip­ture, wherein God commaunds vs to conuert to him: and to compare them with others, where­in we are taught to pray, that the God of our sal­uation would conuert vs, and then shall wee be conuerted; least otherwise, wee thinke that wee conuert to God of our owne free will.

[Page 86]This choise which Dauid makes here of Gods Our election of Gods word, proceeds from his election of vs. truth, proceeds from that choise and election, vvhereby the Lord before all time made choise of Dauid, in Christ, to be one of his Elect. For as it is true of loue; Heerein is loue, not that wee loued God first, but that he loued vs: vvec could neuer haue loued him, if first he had not loued vs: so is it true of election; if he before time had not cho­sen vs to be his people, wee could neuer in time haue chosen him to be our God. And this I mark What great comfort they haue, who sin­cerely loue the Lord. in them vvho loue the word of God, & delight in it, who can say out of a good heart that the Lord is their portion, and the ioy of their hart: this is a sure seale of their election, imprinted by the finger of God in their heart; assuring them, that what they are in loue and affection toward him, that hath he been first toward them: and so much the more aboundant in his loue toward vs, How far Gods loue is aboue ours. as he himselfe is greater then we. What is the eye to the sunne? vvhat is the Well to the Ocean? ☞ what is the earth to the heauen? By infinite de­grees is man lesse then his Maker; and as farre our loue and affection to him, inferiour to his loue & affection toward vs. As far as the heauens Esay. are aboue the earth: so far are my thoughts aboue yours, saith the Lord. This doth some-vvhat shadow it: but how far his thoughts are aboue ours, no similitude can expresse it.

And thy iudgements.] Gods word is called his Gods word called his iudgement, and why. iudgement, because it discernes good from euill, [Page 87] and is not a naked sentence: but as it points out euill, so it pronounceth plagues against it; vvhich shall be executed according to the sentence ther­of. The remembrance of this, scrued as an aw­band to keepe Dauid from sinne; and shall keepe vs also, if as saith he, Psal. 16. wee set the Lord still in our sight: and if, as heere he doth, we lay his iudgements before vs.

THe protestation of his former affection, Constancie in godlinesse, an effect of grace. is amplified by this; that as he had once chosen the testimonies of God: so by a constant affection hee cleaued vnto them. Dauid was not a Temporizer; to make choise of the word this day, and reiect it to morrow: as were those Iewes, who for a time reioyced in the light of the Gospel, brought to them by the Baptist, and after reiected his testimonie.

True godlinesse, wants neuer vpon her head True godlines, wants neuer the crowne of perseuerance. the garland of perseuerance: where the hypocri­sie of temporizers, who make a shew of begin­ning in the spirit, and end in the flesh, is expressed by our Sauior, by co [...]n which springs, & shooteth to the blade, but grows not to perfection, because it was neuer vvell rooted. And Basil compares Basil in princip. Preuerb. these, qui bene coeperunt, & nō perseuerarūt, who [Page 88] begins well, but continues not, to vnhappy pas­sengers, qui naufragium prope portum patiuntur: vvho suffer shipwracke, not farre from the har­bour.

Confound me not.] Forasmuch as Dauid, in a Confusion, which godly men feare, is either desertion of God. good conscience, endeuoured to serue God, hee craues that the Lord would not confound him. This is two waies done: either when the Lord forsakes his children, so that in their trouble, they feele not his promised comforts; and then great confusion of mind & perturbation is vpon them: Or contempt and oppression of men. or otherwise, when hee leaues them as a prey to their enemies, who scorne them for their godly and sincere life, and insult ouer them in time of their trouble; when they see, that all their pray­er, and other exercises of religion, cannot keepe them out of their enemies hands. Hee trusted in God, let him deliuer him. From this shame and contempt, he desires the Lord would keep him; and that he should neuer be like vnto them, who being disappointed of that wherein they trusted, are ashamed.

HIs affection toward the word of God, is No constrai­ned, but cheer­full seruice pleaseth the Lord. yet further amplified by this; that as in time past hee had cleaued to it: so hee [Page 89] promiseth with ioy & alacritie to continue in it for the time to come; which he expresseth by the word of running. But hee adds this protestation, or rather condition; that the Lord would enlarge his hart: without which grace, hee grants he can make no progresse in the way of godliness.

Heereof wee learne, how wee should doe the will of God, not by constraint, but cheerfullie, & willingly: as one that runneth a race, intends the whole force of his body to advaunce himselfe forward, toward the end thereof.

But heere we may stand and lament; Alas, we Better not to begin then to breake off the course of god­linesse. runne not with Dauid; oh that we could halt to Canaan with Iacob: or at least, creep forward like children, to our fathers house. But many, in steed of running, lie downe; and which is worse, goe backeagaine, like dogges to their vomits; or car­nall Israelites, to their flesh-pots of Egypt: for whom it had beene better, not to haue knowne the way of rightcousnes.

THE life of man is compared by the A­postle, Our life is a race, & a rest­lesse battell. to a race; wherein all must run that looke to obtaine the high prize of the calling of God: and so run, that all the way they must fight with sundry aduersa­ries, that stand vp against them. There must be no declyning, neither to the right hand, nor to the left: but as souldiers direct their way accor­ding to the commandement of their Imperator, Ambr. Non ipsi pro suo arbitrio viam carpunt, nec volun­taria In it we should follow the di­rection of our Captaine. captant compendia, ne à signis recedant: so must it be with Christians; we should stedfastlie looke to IESVS, the authour and finisher of our Heb. 12. faith: who for the ioy set before him, despised the Crosse, and endured shame: let vs remember, our life should be a following of him. As Israel, in the vvildernesse, remooued, or remained accor­ding as they were directed by the clowde in the day, and piller of fire in the night: so should all the vvaies of our life, be ordered by the direction [Page 91] of God. Otherwise, as the vvarriour, qui praescrip­to The losse of such as walke not, and sight not by directi­on of their Lord. non incedit ordine, armatus non ambulat, recta­que via iter non conficit, mansionem paratam non invenit; who walkes not the way prescribed to him, and goes not into it armed to resist the ene­my, comes not to that mansion prepared by the Imperator for his followers, to enioy such fur­niture, as he hath caused to prouide for them: so shall it be with the straggling Christian, vvhose vvay is a declining from Christ; he cannot come to those mansions, which hee hath prouided for his followers, in his Fathers house; nor be resre­shed with his delicates. Dauid knew this very well: and therefore is he so inquisitiue to knowe the way of his Commaunder, and earnest to seek grace, that he may walke in it.

Dauid, as wee said before, was a Prophet, in­dued The wisedom of Gods book can neuer bee sufficiently learned. vvith great vnderstanding; yet doth hee earnestlie desire to be further taught of God: for the treasures of manifold wisedome locked vp in the word, are so rich, that no man can attaine to such measure of knowledge, but still hee hath neede to learne more. The Angels, vvho are full of eyes vvithin & vvithout, so figured for the greatnesse of their vnderstanding (for which also Nazian. by Nazianzen, they are called, Secundaria lumi­na) Angels are scholars in the schoole of the Church & shal we think euill of it? are scholars in the schoole of the Church: for those things which are preached to vs in the Go­spel by the holy Ghost, sent down frō heauen, The Angels desire to be hold; and shal we not delight to 1. Peter 1. [Page 92] learne with thē, seeing for our saluation (whereof ☞ they are surealready) these things are preached?

And I will keepe it vnto the end.] Here is a pro­mise If God conti­nue our tea­cher, we shall continue his seruants. of thankfulness, not in word, but in deede. [...] lege [...] tu [...]m ser [...]are studui prose­quar haue cursum, neque fatigab [...]r in medio iti­nere Vatab. vbi tu perrexer is me d [...]cere. If thou continue a teacher of mee, saith Dauid, I shall continue a seruaunt to thee. Perseuerance cannot bee, vn­lesse continuall light and grace be furnished to vs from the Lord. As the tree which hath not sap Perseuerance is of Gods grace. at the roote, may florish, but cannot continue: so a man, whose hart is not watered with the dew of Gods grace continually, may for a time make a faire shew of godliness, but in the end, shall fall away. Wee beare not the roote, but the roote beares vs: let vs tremble and feare. If wee abide not in him, we become withered branches, good for nothing but the fire. Let vs alway pray, that hee would euer abide with vs, to informe vs by his light, and lead vs by his power, in that vvay which may bring vs to him.

HEre followes a prayer agreeable to this Wisdom shold be sought from the most wise God. purpose; with a promise of thankfulnes amplified. Whē God appea­red [Page 93] to Salomon in a vision, and offered to giue vnto him whatsoeuer he would aske; Salomon as hee had learned here from Dauid his father, seekes a wise and vnderstanding heart: which thing so pleased the Lord, that because Salomon did so, and sought not riches nor honour, the Lord pro­mised not onely to giue him wisdome, which he sought, but riches and honour which he sought not. Let vs also be moued, if we be the sonnes of Dauid, to seeke best things from the Lord our We are most welcome to God, when we seeke greatest gifts from him. God, specially knowledge & vnderstanding how we may serue him. Certainly so great and grati­ous is the Lord, so rich in mercy, that then our prayers are most acceptable to him, when we seeke most excellent blessings from him.

And I will keepe thy Lawe.] True vnderstan­ding Knowledge which reforms not is dange­rous. rests not in speculation, but breakes out in practise. Naked knowledge breeds conuiction; it were better to want it: for greater knowledge makes the iudgement of the wicked greater, be­cause that when they knew God, they glorified him not. But true vnderstanding changes the heart; for by it not only do we behold the glory of God, as in the mirrour of his word, but are changed in­to 2. Cor. 3. 17. the same image from glory to glory, by the spirit of the Lord. And this is that excellent knowledge of Christ, wherein the Apostle reioyces, to know the vertue of his resurrection, the fellowship Phil 3. of his afflictions, and bee made conformable to his death. And indeede then onely is knowledge [Page 94] a blessing, when it workes these happy effects in vs.

Yea, I will keepe it with mine whole hart.] As True godliness with perseue­rance, hath sinceritie. he promised before perseuerance in Gods ser­uice; so now he promiseth sinceritie. Some are temporizers in Religion; these perseuer not in seruice. Some are hypocrites; these are not sin­cere: they draw neere the Lord with their lippes, but are from him in their harts. Dauid promiseth both perseuerance, & sinceritie; but so, that stil he craues grace of God to performe thē. When Da­uid offred materials, as gold & siluer for building of the Temple, he blessed the Lord, & ascribed to him the praise, both of the things which hee had offred (they were Gods own) & of the hart wher­by he offred them. Now therefore, my God, vvee Any good wee doe, is from God. thank thee, and praise thy glorious Name. But who am I, and what is my people, that we should be able 1. Chron. 29. to offer vvillingly after this sort? For all things come of thee: and of thy owne hand haue wee giuen thee. But how much more should we acknovv­ledge this in spirituall graces? Haue wee any thing that we haue not receiued? And when we doe a­ny good by his grace, should not the praise be re­turned vnto him? Yea indeed, let vs all say with ☞ Dauid, all comes of thee, and of thine owne hand haue we giuen vnto thee. Dauid no pre­sumptuous boaster.

And where hee promiseth that hee will keepe Gods law with his whole hart; it is not a presu­ming Phil. [...]. See ver. 10. of perfection: Not as though I were alreadie [Page 95] perfect; but a protesting of his sinceritie, that he had not the false & diuided hart of hypocrites.

AS before hee craued light to his mind: so It is not e­nough for vs to haue light; we haue also need that God be our director to walke after it. now he craues grace to direct his heart, that he may follow it. Naturally, man is ignorant of the way to eternall life: and if any light or knowledge he haue of it, yet is he easily miscaried to wander from it. Euen as vvater, if it be not walled in, ad decliuia fertur; of it ovvne nature declines to lowest places, if the smallest passage be made vnto it: Ita & humana natura Bafil. diabolo viam ad peccatum aperiente, ad id quod peius est proruit: so the nature of man rushes downeward to sinne, vvhen any way thereto is opened to him by Satan. And therefore Dauid, fearing his owne infirmitie, prayes so earnestlie that God would guide him, and not leaue him to himselfe.

Now the way vvhich Dauid chooseth to walk The narrow way that leads to heauen. in, is the path of GODS commaundements: not anie nevv vvay; but the old, and pathed vvay vvherein all the seruaunts of GOD haue vvalked before him: and for vvhich, the Grae­cians (as Euthymius noteth) called it [...], Euthym. quasi viam tritam. But how-so-euer this vvay bee pathed, by the vvalking and treading [Page 96] of many in it, yet he acknowledgeth it is but one, yea, and a narrow and difficil path to keepe; and therefore seekes he to be guided into it. As to The broad way that leads to hell. the broad way there are many rodes and pathed wayes into it, although they meet all in one end: all men goe not to hell by one way; for we see many men abhorring a sinne in others, who yet intertaine a farre more odious sin in themselues: but the narrow way that leades to heauen, hath but one path or road into it, from which if we de­cline, we fall incontinent into some roade of the broad way that leads to hell.

Let vs therfore vvalke circumspectly, conside­ring our naturall disposition to decline, and the Our guide in the way is Ie­sus, and how we should fol­low him. dangers and difficulties of the vvay: let vs wait vpon our guide, and follow his foot-steps. Praece­dit Christus vt sequamur nos: hee hath gone be­fore, that we should follow; he fasted and pray­ed, to traine vs vp in the like exercises; he suffred, to learne vs patience: Ascendit Crucem, vt doceret mortem non esse metuendam; he went vp to the Crosse, that he might teach vs death is not to be feared. By this way of innocence, holinesse, hu­mility, patience, contempt of death, let vs follow our guide, nothing doubting but this path shall lead vs to his Paradise.

For therein is my delight. Of this see Verse 47.

THis prayer, among the rest, no doubt Man stands be­tween two Su­ters, that seeke him: happy are wee, if we incline to the best. flowed out of Dauid his sense: hee found his hart euill inclined, at least tempted to bow a wrong way. For we stand betweene two parties that seek vs: the one for our weale, the o­ther for our wrack. The Lord on the one hand allures vs; My sonne, giue mee thine hart: and of­fers vs more for it then wee, yea, or tenne thou­sand worlds can be woorth; and I shall be thy por­tion. ☜ On the other hand, Satan the deceiuer, by faire, but false allurements, seeks to haue our hart drawne after him. Happy is the man can consi­der this; that hee may offer his hart to the Lord, and seeke it as a grace, as heere Dauid doth.

Vnto thy testimonies.] Gods word is called his Miserable are they, to whom the good word of God testifies euill tydings. testimonie; because in it hee testifieth his vvill, concerning his worship, and our saluation: and witnesseth also, how he is affected to euery man. For out of it, to some men he speakes as a louing Father: to others, as a feareful Iudge. Men neede not runne vp to Gods secret counsell, to enquire how hee is affected toward them: if they list, they may learne it out of his word.

But, as Achab desired not to hear Michaiah, be­cause hee prophecied not good thinges vnto him: so many novv, because they doe euill, [Page 98] can not abide the light of the word: they find no ioy in the hearing of it, but are striken vvith feare and trembling; as Felix was at the hearing of Paul. But in truth the blame is in thy self. Are not my wordes good to him that walks vprightlie? Mich. saith the Lord. No doubt, if thou wert good thy selfe, the word of the Lord should testifie good things vnto thee.

And not to couetousnes.] Hee prayes in par­ticular, Couetousnes a vile sinne. that his hart may be di [...]crted from coue­tousnes; which is not only an euil, but as saith the Apostle, The roote of all euill. Dauid heere op­pones it as an aduersarie to all the righteousnesse of Gods testimonies: it inverts the order of Na­ture, and makes the heauenly soule earthlie. It is a hand-maid of all sinnes; for there is no sinne which a couetous man wil not serue for his gaine. We should beware of all sinnes, but speciallie of ☞ mother sinnes.

HAuing prayed for his hart, now he prai­eth Why a Christi­an should take heed how he lookes with his eyes. for his eyes also: Omnia à Deo petit, docens illum omnia efficere. By the eyes oftentimes, as by windowes, death enters into the hart: therefore, to keepe the hart in a good e­state, Three things requisite to keep the hart. three things are requisite. First, a careful cu­stody [Page 99] of the senses, specially of the eyes: for it is a righteous working of the Lord, Vt qui exterior [...] Gregor. in Iob. lib. 2. oculo negligenter vtitur, interiori non iniustè caece­tur; that he who negligently vseth the externall eye of his body, shold be punished with blindnes in the internal eye of his mind. And for this cause, Nazianzen, deploring the calamities of his soule, Nazian. wished that a dore might be set before his eyes & eares, to close them when they opened to anie thing that is not good; Malis autem sua sponte v­trumque clauderetur. The second thing is, a sub­duing of the body by discipline. And the third is, continuance in prayer.

Euery creature of God is good: and the behol­ding Euery creature we see, should waken vs to praise God. thereof, should waken in vs an affection to praise God. Oculi idcireo dati sunt corpori, vt per eos intueamur creaturam, a [...] per huiusmodi mira­bilem Athanas. contra Gent. harmoniam agnoscamus opificem: for this cause were eyes giuen to the body, that by them we might looke to the creature, and by the mar­uailous harmony which is among thē, we might learne to know the Creator. But since the fal, the creature also is become subiect to vanitie: in eue­ry ☜ one of them hath the Serpent laid his decei­uable snare to entrap man, and steale his affection [...]ut corrupt nature makes them snares to intangle vs. from GOD: so that now, Inter tot passiones hu­ius corporis, inter tantas illecebras huius saeculi, difficile est tutum, & intemeratum seruare ve Ambrose. stigium: in the midst of so many passions, of so many allurements of this world, it is a dissicile [Page 100] thing to walke, and not to be snared. Hee that lookes on a woman, saith our Sauiour, and lusts after her, hath committed adultery. Behold in how short a time great guiltinesse is committed. Malè sic vidit oculus: videat ergo & fungatur suo munere; non lubricae mentis imperio dirigatur ad lapsum, vt vitiū referat pro officio. Dauid knew this, hee found the euill of it by experience: let vs learn of him to watch ouer our eyes, that we may keepe the hart the better.

Quicken mee in thy way.] Man by nature is Naturall man quick enough to works of sin, but dead to works of pietie. quick enough to walke in his owne waies; and the works of nature, he can doe them without a teacher: but vnlesse the Lord put life in him, & keepe life in his soule, quickning him at all occa­sions, hee hath neither knowledge, nor strength, nor pleasure to walke in the waies of God. Of this petition, see ver. 88. 145.

HEere is a prayer, with a reason. The Gods promi­ses are sure in themselues: but it is a great point to make them sure vnto vs. prayer is, that God would make sure his promise to Dauid. The meaning is, I knowe ô Lord, that thy promise is sure enough in it selfe, but I pray thee make it sure to me. Sure it is, the promises of God are most cer­certaine, the earth may mooue, and mountaines may fall: yea, the earth at length shal be shaken, [Page 101] and the heauens wimpled vp like a garment; but one iot of the word of GOD shall not faile. This is the maine poynt, vvhereat in all our life vvee should aime, To make sure our calling, & electi­on; that the promises of God, most sure in them­selues, may be made sure vnto vs.

Many waies hath GOD confirmed his pro­mise Many confir­mations of Gods promises haue wee. to vs: First, by the blood of his sonne. Next, by his owne oath: he hath not onely spoken that he will giue mercie to the penitent belieuer; but hee hath sworne it, that by two immutable things, Hebr. 6. wherin it is impossible that hee should lie, he might shew to the heires of promise, the stabilitie of his counsell. But for all this, neuer is his promise sure vnto vs, till we receiue the seale of the spirit of a­doption. For this let vs pray. To remedy our naturall infidelitie.

For so long as we are in this body of sinne, our infidelitie will euer be sending out feares, and doubtings, and distrusts; against vvhich, vvee haue neede to pray the Lord alwaies to confirme vs. Omnes enim Dei benignitate indigemus, et qui Bafil. extremum consequutus est virtut is apicem hac in­diget continuò. No man hath made such pro­gresse in faith, but hee hath neede further to be confirmed: Lord incrcase our faith: Lord helpe our vnbeliefe. And therefore, let not our wants and great weakenesse driue vs to despaire; but so much the more vvaken and prouoke vs to fer­uent prayer.

To thy seruant.] Dauid frequently vseth this [Page 102] stile as very honourable: and indeed so it is. The It is an honou­rable stile to be called Gods seruaunt. seruaunt of God onely is a free man, yea, and a King; but hee who is not the Lords seruaunt, though hee were a Monarch, and ruler of the whole earth, he is but Satans captiue, and a ser­uaunt of seruaunts. O quam multos Dominos ha­bet, A [...]lrose. qui vnum non habet!

Because hee feares thee.] Hee who hath recei­ued He that feares and loues the Lord, may boldly seeke grace frō him. from the Lord grace to feare him with loue, may be bold to seeke any necessary good thing from him; because the feare of GOD hath an­nexed the promises of all other blessings vvith it.

Sometime, Dauid brings the reason of his pe­tition Gods promises are cōditionall [...] if wee haue not the condition, we haue no in­terest in the promise. from the Lord; as from his mercy, or his truth: sometime from himselfe; as from this that hee trusts in the Lord, ver. 42: or that hee hath a great desire toward the Lord, ver. 40: or that he feares God; as heere. All the promises of God are conditionall: if the condition bee no way in vs, how shall the promise be performed vnto vs? It is true, the Lord is gracious & mer­cifull, readie to forgiue, &c. But what is that to thee, who repentst not, belieuest him not, louest him not, and trustest not in him?

THere is a rebuke which comes vpon the Rebukes of men, how to be borne. godly, from men, without a cause: and this, suppose it grieue the godly, yet they feare it not, but rather reioyce in it, according to that of our Sauiour; Blessed are yee when men re­uile you, and speake all manner euill of you for my Math. 5. names sake: be glad and reioyce, for great is your reward in heauen. With this meditation did Augustine confirme himselfe, against the de­tractions of his Aduersarie, who sought to em­pair the credit of his name: Quisquis volens de­trahit August. famaemeae, nolens addit mercedi meae: Hee that willingly would empaire my name, against his will increaseth my reward. And Dauid glo­rieth in this, that the rebukes of them, who re­buked the Lord, had fallen vpon him. The rebukes of God, how they are to be eschewed.

There is againe a rebuke and shame comming from God, as the fruite and iust punishment of sin; & for this the godly are afraid: if they looke to their begun sinnes, they know they haue de­serued it; they feare it, and therefore pray vvith Dauid, Psalmo 6▪ Lord rebuke mee not in thine anger. If againe they looke to the time to come, they feare, least their infirmities bring them to [Page 104] shame, euery one of them according to their se­uerall tentations. And this also they preuent by prayer; as heere Dauid doth.

For it is to be marked, that a godlie man is A godly man is more afraid for sinne that he may do, thē the wicked is for sinne hee hath done. more afraid for sinnes vvhich hee may doe, then a vvicked man is for sinnes that he hath done: as hee liues in a continuall sorrow for begun sinnes, so also in a continuall feare of sinnes wherein he may fall. Semper est in dolore et tremore: the ☞ one for repenting of sinne; the other for pre­uenting of sinne.

For thy iudgements are good▪] This reason Dauid afraid of Gods rebuke, not of mans. heere subioyned, declares that the rebuke which he feared, was Gods rebuke. The meaning is; As to man his iudgement, it is so peruerse, that I passe not for it at all: I knowe hee condemnes vvhere thou vvilt absolue. It is high many a time in mans eye, vvhich is abhomination to thee: but as to thy rebuke, I know Lord it comes neuer vndeserued; for thy iudgement is good. And therefore prayes he, that the Lord vvould keepe him from those sinnes which may bring shame and reproach vpon him.

SOmetime he confesseth his naturall incli­nation Motions of sin in the godly are not without motions of grace. to euill, as yee may see out of his prayers, in the verses preceding; sometime his new disposition by grace, vnto that which is good. The children of God finde in themselues motions of sinne, but not without motions of grace to restrain them; the one fights against the other: and in this battell are we militant here vpon earth; let vs mourne for the one, and giue thankes for the other with the Apostle, Rom. 7.

He offers his desires to the Lord to be looked It is a good heart which dares present it selfe to the Lord. vpon. It is an argument of a well set, and dispo­sed heart, when a man dare present it vnto the Lord, that hee may looke vpon the desires and intention thereof. An euill conscience dare not doe this: for as an eye, when it is hurt, craues some couering to hide it from the light; so the guiltie conscience flies from the Lord, and hath no desire to come before him: let vs refuse to liue in that course of life, wherein we dare not be bold to looke to the Lord, nor content that he should looke vnto vs.

I desire.] Our perfection in this life is rather Our perfection in this life is rather in desires then in deeds. in godly desires, then in a full obtayning of things desired, Phil. 3. yet haue the godly this comfort; that where desires goe before, satisfa­ction [Page 106] shall follow: for the Lord hath promised to fulfill the desires of them that feare him; Bles­sed are they who hunger and thirst for righteous­nesse, Matth. 5. for they shall be satisfied: yea, sure it is, how great soeuer our desires be, we cannot desire so much as the Lord hath to giue vs; for he is rich in mercy, able to doe abundantly, aboue all that Satisfaction shall follow de­sires, and God shall giue vs more then we desired. we can aske or thinke. Example hereof we haue in Zaccheus; he desired but to see Christ, and hee got not onely a sight of him, but familiar speech of him: yea, Christ went to his house and dined with him, and made him by grace the childe of Abraham. So shall the Lord do to all his chil­dren; he shall giue them more then eyther they desired or looked for at his hands: For the heart 1. Cor. 2. cannot vnderstand those things, which God hath prepared for them that loue him.

Thy commandements.] He saith not I haue done God accepts from his chil­dren a will for a deed. thy commandements; but, I desire to do them. Let this serue as a Commentarie to other places, wherein he makes protestation of his begun obe­dience: so gratious is the Lord, that in his chil­dren he accepts their will for a deed.

There is no man so wicked but he desires mer­cie: As the godly desire mercie, so they vse the▪ meanes. but the godly doe so desire mercy, that first they desire the way to mercy. They know, that without sanctification no man can see the Lord; therefore all their care is to purge themselues, euen 1. Ioh. 3. as God is pure: as here ye see for this end Dauid prayeth for the grace of obedience. It was a pre­posterous [Page 107] desire of Balaam, who wished the Not so to the wicked. death of the righteous, and would not liue the life of the righteous: no better are the desires of wic­ked men.

Quicken me.] He acknowledgeth that his de­sires Desires with­out grace are like a false con­ception. were nothing, vnlesse the Lord gaue him life. As a false conception, which evanisheth and comes not to the birth; so is the desire of man, not quickned nor continued by the grace of God. More of this see ver. 149. 159.

OVt of this Psalme we see how feruent, The feruent prayer of Da­uid may make vs ashamed. and continuall Dauid was in prayer. Euery third Verse hee turnes him to prayer. No maruell he was inriched with a great measure of spirituall grace: for hee sought it diligently. Not like the colde professors of our time, to whom a colde morning prayer is sufficient for the whole day; and of that also of­tentimes they are weary before they haue done it. A lamentable euill, that hauing all good for the seeking, yet we should not seeke.

If we would consider how many sinnes we Foure notable motiues to make vs more earnest and di­ligent in pray­er. haue contracted, which we must craue to be for­giuen, & would offer vp but one supplication for euery one of them: and againe, that albeit all our sinnes vvere presently forgiuen, yet hovv ☞ readily should we fall into new sinnes, if we get no grace daily to reforme vs: and thirdly, how difficil a thing it is, against so many strong ene­mies, [Page 109] as Principalities, Powers, and spiritual wic­kednes, which with restlesse tentations pursue vs vpon the right hand, & the left, to enter through them all into the kingdome of God: and lastly, how our time is short; and when it is done, no more place of supplication will be left vnto vs: If all these, with many moe, wee did consider, they would waken in vs a more earnest care, to call vpon our God, while we haue time.

This whole section consists of petitions and It is not e­nough to seeke from God, wee must also pro­mise to giue him. promises. Petitions are two, ver. 41. 43. Promi­ses are six. This, among many, is a difference be­tweene godly men and others: all men seeke from GOD: but the wicked so seeke that they giue him nothing backe againe; nor yet wil pro­mise in sinceritie to giue. Their prayers must be vnprofitable, because they proceed from loue of themselues, and not of the Lord. If so be they obtaine that which is for their necessitie, they haue no regard to giue to the Lord, that which is for his glory: but the godly, as they seek, so they A triall of men truly religious, from counter­fet. giue praise to God when they haue gotten; and returne the vse of things receiued, to the glorie of God who gaue them. They loue not them­selues, ☜ for themselues, but for the Lord: vvhat they seeke from him, they seeke it for this end, that they may be the more able to serue him. Let vs take heed vnto it; because this is a cleere token, whereby such as are truly religious, are di­stinguished from counterfet dissemblers.

[Page 110] Let thy louing kindnes, &c.] In his first prayer The kindnes of God, euer brings saluatiō. he ioynes these two, Gods louing kindnes, and his saluation: and so it is, they goe together inse­parably. As for the kindnes of man, thou maist haue it, and not be the better for it: the friend may loue his friend, and not be able to help him; But man may be kind where he is not able to helpe. yea, the Father may looke with compassion vp­on his child in danger, and not be able to relieue him; but the kindnes of the Lord euer works sal­uation: he can doe what he will, and none is able to resist him. All creatures in heauen & earth are vnder his commaund; health & sicknes; life & death; heauen and hell: for he hath the keyes of both. Let vs seek his fauour, that we may be sa­ued: let vs feele his loue, and none euill present, nor to come, temporall, nor eternall, shall make vs afraid.

According to thy promise.] As Dauid seekes As comfort shold be sought from God, so for Gods sake onely. his comfort in GOD onely, so seekes hee it for Gods sake: alleaging nothing in himselfe, for which hee should obtaine it; but that the Lord, as of his mercie hee had promised, so of his truth hee vvould performe.

And this is first for Papists; who either doe Papists repro­ued. seeke from others beside the Lord; or if they seek from him, they seeke for others sake then for his: founding their prayers vpō the merits of others, not vpon the mercie of God, and merits of Christ onelie.

And next, it giues this vvarning vnto all men, [Page 111] that seeing the chiefest argument vvee can vse in Such as would haue God to remember his promise shold remember their promise. prayer, to mooue the Lord to pittie, is his own promise; vvee should remember alwaie to make conscience of our promise of seruice and obedience, vvhich vve haue made to the Lord; otherwise, vvee can not vvith boldnesse seeke comfort in that promise which God hath made vnto vs.

SEe what great effects the sense of Gods lo­uing The kindnes of God, is a suffi­cient defence against all euil will of man. kindnes works in the harts of his chil­dren: hee feares no malice, nor power of man, vvho finds the Lord kind and mercifull to him. This works gloriation against euill men; a bold confession before all men, as after followes; and toward God an holy conuersation, in all his obedience to the law.

For I trust.] Confidence in the promises of Faith in Gods promises, is the Anchor of the soule. Gods word, is the anchor of the soule; vvhich holdeth it fast, that it abide stable, not driuen to and fro with the wind of tentations: nay, not with the feares & terrors of death. I know whom I haue belieued.

BY the word of truth, Euthymius vnder­stands Dauid prayes for continu­ance of the grace of pro­phecie. the grace of prophecie: by which Dauid comforted his owne hart, and was able to speake to the edification of others, and to stop the mouthes of his Aduersaries. This grace 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 A great iudge­ment, that men cannot vse Gods vvord which they haue learned, to the edification of others. 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, Psalm. 50. What hast thou to doe to take mine ordinances in thy mouth, seeing thou hatest to be reformed? Ob­mutescit Ambrose. facundia, si aegra sit conscientia: clo­quence becomes dumbe, when the conscience [Page 113] waxes diseased.

For I wait.] Gods iudgements are some-times God at length wil declare that his word is a iudgement, and that he will ex­ecute it. 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, Psalm. Malach. 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.

HEre is a protestation of thankfulnes to Because the Lord changeth not, we are not consumed. 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 [Page 114] giue him the praise of all our well dooing, and perseuerance in it.

Now, the doubling of the word, notes his The resolution of the godly, is not limited within termes, but extended to eternitie. 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 & Ambrose. 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 Euthym. futuro; quod saeculum saculi appellatur, tanquam praesenti saeculo honoratius.

THere is a libertie of the flesh, taken by Carnall liberty is but thral­dome. 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 Ambrose. laqueis strangulatus.

Take to you for an example, a couetous [Page 115] wretch, euery day extending the borders of This is euident in men giuen to couetousnes. 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. Esay 28.

This is that strait bedde, wherein God threa­tens In men giuē to concupiscence. 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.

[Page 116]True libertie is that which GOD giues, and True libertie, wherein it con­sisteth. 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.

IN these three last verses, Dauid promiseth a A three-fold dutie of thank­fulnes, promi­sed by Dauid. 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: Euthym. a good conscience, renders alwaies great Basil. consolation: & vitalegitima fiduciam procreat, A good con­science makes great boldnes of speech. 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, [Page 117] that albeit no sort of men bee more obliged to No sort of men more obliged to God then Kings: yet cō ­monly, none more vnthank­full. 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 2. Kings. 13. 25 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 The subiect of out talk, should be Gods word. 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 my soule.

This may convince the vnthankfulnesse of this age, who hath tongues for euery purpose, but none to speake of the testimonies of God: yea, they are ashamed to speake of that subiect, who vvithout shame or measure speake of all o­ther things.

THe next thing hee promiseth, is the ser­uice Delight in Gods word, is a proofe of true godlinesse. of his affections. It is not a small progresse in godlinesse, to delight in the commaundements of God. Our corrupt nature counts them burdenable: but the grace of Christ makes vs find his yoke easie, & his burden light. And indeede, so doe his children esteeme of it; who haue found by experience, there is more solid ioy in the obedience of Gods commaun­dements, then in all the perishing pleasures of sin. And would to GOD, they who of a long time None can di­scern between worldly & spi­ritual pleasures, but they who haue prooued them both. haue proued the pleasures of transgression, wold turne them, and proue by experience on the o­ther hand, what comfort there is in mourning for sin; what is the ioy of a good conscience, and the sweet inward pleasures of a godly conuersation: they should then easily perceiue, that the delights ☞ of the one, doe by infinite degrees surmount the pleasures of the other.

Naturall men, do some externall workes of Actions of Gods worship, are nothing without a de­light in them. Gods worship; but not with an inward delight: this is no acceptable seruice to GOD. They as­semble themselues on the Sabboth with the god­ly, to heare the word: but what the one doth of delight, the other doth of custome, or compulsi­on. The Lord lookes to the affection, moreth [...]n [Page 119] to the action: and we should not onely consider what we doe, but how we doe it; [...]o to come to the Temple, that we come with Simean, by mo­tion of the Spirit; so to heare the word, that it be with spirituall ioy and delight, as Dauid did. And this also condemnes those of our age, to whom the word of the Lord is a reproach & weariness.

THe thi [...]d [...] pron [...]h, is the ser­uice The world is now full of [...]outilate Chri­stians. of hi [...] actions; that hee will lift vp his hands to [...] practise of Gods com­mandements: Dabo ope [...] in vt sactis exprima [...] Vatab. mandatatua. The kingdome of God, is not in word, but in power: we are the d [...]ciples of that Act. 1. 1. Master, who first beganne to doe▪ then to teach. Qui fecit & docuit hi [...] magnus v [...]cabitur: but Basil. now the wo [...]ld is full of mutilate Christians; ey­ther else they want an eare, and cannot heare ☜ Gods word; or if they hear, they want a tongue, and cannot speak of it; or if they haue both, they want hands, and cannot practise it.

Concerning his protestation of the loue of Gods commandements, and his meditations of them, see ver. 15. 103. 111.

THe first verse of this section containes a prayer, that God would perform the promises hee had made vnto him When hee prayes God to remember, How God is said to remem­ber. vvee must not thinke that he chargeth the Lord with any obliuion. Nulla in Deum cadit aut ob­liuio, Euthym. aut reminiscentia. The godly sanctifie the Lord in their hart, and think more reuerently of his Maiestie then so: but his Memor esto, is all one with this; Perfice et ad finem deducito: Re­member, that is, perfit and accomplish, the pro­mise made vnto me.

Made to thy seruant.] As Dauid beseecheth the Gods promise made to vs, and our promise made to him, would be re­membred to­gether. Lord to remember his promise; so hee protests verse 52. that hee remembred the iudgements of GOD, and vvas comforted: and verse 55. that hee remembred the name of the Lord in the night. It is but a moekerie of GOD, to desire him remember his promise made, where vvee make no conscience of the promises wee haue [Page 121] made to him. But alas, how often faile we in this duety, and so in our owne default diminish that comfort we might haue of Gods promises, in the day of our trouble? Dauid had a promise of an earthly King­dome, but his comfort was not in it.

But what promise is this that God made to Dauid? There is a promise made him concerning the Kingdome of Israel; and for this he prayed, 2. Sam. 7. Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto, &c.? 2. Sam. 7. 18, 25, 28. And now Lord, confirme for euer the word that thou hast spoken concerning thy seruant, &c. For thou art God, and thy wordes are true, and thou hast spoken this goodnesse concerning thy seruant. But his comfort in trouble stood not in this pro­mise, nor performance of it.

The promise whereof he meanes here, is the In the promise of mercy stands the comfort of the godly. promise of mercy and grace, which God in his couenant hath made to his children: and this, as euery one of Gods children accounts their own by a particular application of it, vnto themselues; so Dauid not excluding others, and yet including himselfe, speakes of this promise, as properly and particularly belonging to him. And so also did In the generall promise, there is included a particular to e­uery beleeuer. that woman of Canaan rest in the generall pro­mise of Gods mercie, as if it did containe a parti­cular promise to her selfe. And therefore by no temptation; yea, not by Christs contrary affir­mation, made for her tryal, could she be remoued from this ground, That the generall promise of mercy, made in the Couenant, contained a parti­cular [Page 122] promise vnto her; howsoeuer not vnder the name of a childe, yet vnder the name of one (al­beit vnworthy) belonging to the family of God.

And this proceedes from the nature of faith, The nature of faith. by which the godly apprehend God as their Fa­ther, Christ as their Sauiour; and in him all Gods promises made generally to his people▪ as if they were made particularly and by name vnto them­selues, How faith col­lects out of Gods promises assurance of saluation. collecting hereof the certainty of their owne saluation. The proposition being furnished by the word, the assumption is made by faith, and makes the conclusion most ce [...]taine; the ground of all being Gods vnchangeable truth, and the stability of his counsell▪ which he will not change for the changes which are in his weake seruants, but constantly performes for his owne names sake. Sanctis quodeun (que) spoponderit im­plere Ambrose consueuit, nostrarū immemor iniquitatum, suarum non immemor sponsionum: the Lord per­fits that which hee promiseth to his Saints; vn­mindfull of their iniquities, not vnmindful of his owne promises.

Wherein thou hast caused me to trust.] This is It stands with the honour of Gods truth to performe his promise. a most forcible argument to moue the Lord to the performance of his promise, When his chil­dren declare vnto him, that it stands with the honour of his truth to doe [...]o. The like of this argument is vsed by Ieremie: O Lord, i [...] [...]e decei­ued, thou hast deceiued me; which is, as he would say a thing impossible that so should be. And so [Page 123] Dauid confirmes himselfe here; that he could not be disappointed of his hope, vnless that the Lord did faile in his truth: which cannot be.

Thus ye see, when the godly rest assured of Assurance of saluation in the beleeuers, is no arrogancie. their saluation, they are neyther presumptuous nor arrogant, but giue glory to God, and the praise of vndoubted truth to his promises. Non Ambr. est arr [...]gans vsurpatio; sed fidelis, quia verū Deum non posse fallere confitetur; It is no arrogant v­surpation, but a faithfull depending: for hee ac­knowledgeth, that the most true God cannot be­guile him. And againe, Non vsurpatoriè speraui quae vt sperarem ipse fecisti: I haue not hoped by vsurpation, bu [...] it was thou Lord, who caused me to hope. Seruus sum, expecto alimentum à Domi­no: ☜ miles▪ sum, exigo ab imperatore stipendium: vo­catus sum, postulo ab invitante promissum: I am thy seruant, and wait for nourishment from thee, who art my Lord: I am thy souldier, and require wages from thee, who art my Captaine: I am called, and seeke from thee who called me, that which thou hast promised.

Let this serue for an answer to the aduersaries An answer to [...], who so speake of it. of the truth, who say it is arrogance & presump­tion, for any man to affirme the certainty of his saluation: Propter hoo da [...]sunt digna quaedam & Ber [...] in Septua­gesi [...]. Ser. 1. indicia manif [...]sta salutis, vt indubitabile sit eum esse de numero electorum in quo ea signa perman­serint; For this cause some signes and manifest tokens of saluation are giuen, to the end it may be [Page 124] out of doubt, that hee in whom they remaine, is of the number of the elect. Non arrogantia est, Aug. Ser. 28. sed fides, praedicare quod acceperis: It is not arro­gancy, but faith, to speake of that mercie which thou hast receiued.

To this purpose, let vs remember, that the Arguments to confirme vs in the certainty of our saluation. promises made to vs, are of Gods free mercie: that the grace to beleeue, which is the condition of the promse, is also of himselfe; For faith is the gift of God: thirdly, that the arguments by which he confirmes our faith in the certainty of our sal­uation, are drawne from himselfe; not from vs. As first, from the nature of God: He is faithfull 1. Cor. 1. who hath called vs to the fellowship of Christ, and will also keepe vs blamelesse to the day of Christ. And againe, He who hath begun that good worke Phil. 2. in you, will also perfite it against the day of Christ.

Secondly, from the nature of that life which Christians are sure of perse­uerance; pro­ued by foure reasons. Christ communicates to his members: they liue in him, or rather he liues in them; Now in that I liue, by the faith of Christ I liue: yet not I any more, but Christ liueth in me. Now this is the nature Gal. 2. of the life of Christ; that it is no more subiect to Rom. 6. dying, as witnesseth the Apostle.

Thirdly, from the nature of that seede, where­of we are begotten: for as the seed is, so is the life which it giueth. Now the seed, [...]aith Saint Peter, 1. Pet. 1. is immortall: and beside, that holy vnction, by which the Lord corroborates and strengthens 1. Ioh. 2. his children, is called a permanent and abiding [Page 125] vnction. All these proue a perseuerance of Gods fauour.

THis Verse containes a commendation of Commendati­on of Gods word. the word of God, from the excellent ef­fects and fruits thereof; to wit, that the comfort thereof vpholds Gods children in trou­ble, when all other comforts faile them. The law­full comforts of nature, such as meat, and drinke, & recreation, becom loath some to men in heauy diseases. And as to the vnlawfull pleasures of sin, they are so farre from helping our comfort, that they encrease our terrour in the day of trouble; only the word of the Lord sustains vs, and assures [...]t will vphold vs when all o­ther comfort will faile. vs, that our light & momentanean afflictions shal cause to vs at the length an infinite weight of glo­rie: Facilè superant [...] aduersa, si sit spes quae conso­letur: Ambrose. quisquis enim meliora sperat, leuioribus non frangitur.

In trouble.] He telleth not what kind of trouble If we make no conscience of Gods word in prosperity, it shall not com­fort vs mad­ue [...]sity. he was in; neither was it needfull: for there is no sort of tentation can befal vs▪ for w ^ch the word of God doth not furnish vnto vs sufficient consolati­on: Prouiding alway we make conscience of it in prosperity; otherwise, it shall be a comfortlesse word to vs in our aduersity.

[Page 126] For thy promise hath quickned mee.] As the The Word of God is the life of our soule. life of our soules, at the first commeth by the Word; so is it conserued by the same Word. When tentations oppresse vs, so that we faint, and our life is gone, it is the Word that reuiues vs: Vt connexio ista animae, & corporis nostri, spiritu vitali animatur, alitur, & tenetur: i­ta verbo Dei, & spiritali gratia anima nostra viuifi [...]atur. As the connexion of this bodie and soule is made, and conserued by naturall breath; so is our soule quickned by the Word and spirituall grace. As therefore we loue our life, let vs loue the word of the Lord. If such fruit be in his promise, what is in the performance?

And if the promises of God render such ioy to the beleeuing, what ioy may we looke for in the full performance of them?

HEere is a protestatiō of Dauid his honest Mockeries and tauntings of euill men, is a part of Christs crosse. and constant affection toward the word of God; That albeit he was sore tempted by the derisions of the proud, yet he de­clined not from the Lawe of the Lord his God. Let no man who is truely religious, thinke that he can eschue the mockeries and derisions of the wicked: this is a part of the crosse of Christ Ie­sus; they railed vpon him, they nodded with their head, and fleered with their mouthes, and [Page 127] mocked him: but patiently did he suffer this con­tradiction of sinners.

Ismael was the first, for any thing we reade, Ismael first be­gan this kind of persecution. who beganne this kinde of persecution: but euer since, Satan hath continued it in his cursed instru­ments, like vnto him. As he that was borne af­ter Gal. 4. the flesh, persecuted him that was borne after the Spirit; euen so is it now. Let vs take vp the crosse of our Lord, and follow him, and be content to beare with him the rebuke of the wicked.

Concerning this stile of the wicked, whereby they are called proude, see ver. 69. 78.

MAny are the impediments of godliness: Godlines hath many impedi­ments. for beside the corruption of our owne nature within vs, we haue the corrupti­on of other men fighting against vs. By their profane speeches they corrupt vs; by their euill example they infect vs: and if that way they cannot come to speede, then they speake euill of vs, they lye, they rai [...]e, they mocke vs, leauing no­thing vndone that may disquiet vs in our selues, and disgrace vs to others.

Against this impediment, Dauid here shewes how he was sustained by remembring the iudge­ments [Page 128] of God, which in former ages he had pou­red If we remem­ber time be­gun, forethinke time to come, the tentations of the time pre­sent shall not readily ouer­come vs. out vpon the like profane men. If wee shall onely looke to the present time, forgetting the by past iudgements of God, & not fore-thinking of the wrath to com vpon the wicked; their pre­sent prosperity shall be witch us, and we shall be in danger to be carried away with them, after de­ceitfull vanity: but let vs go with 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 Prou. 1. their ruine.

LEast it might seeme out of the former Godly men pi­tie the wicked. 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 Euthym. 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 [Page 129] wrong done to themselues, as for the euill they Not so much for wrōg done to them, as for the euill that redounds to thē who doe it Ambr. 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 for [...]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 damnū 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 The weight of sin aggrauated by this, that it is a forsaking of Gods law. 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 thē, what euer liking of the law they pretend in word, they shall be found indeed for­sakers of it.

HE still insists in a commendation of the They who coūt Gods word a wearines, which Dauid accoun­ted a refresh­ment, are in a hard estate. word of God, frō 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 The word is conuenient for euery state of life. 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 [Page 131] thanksgiuing; then let vs sing: If any man a­mong In it wee haue prayers for crosses, and psalmes for e­uery deliuerāce 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 Bodily banish­ment brings the godly nee­rer to the Lord, how euer it put them further from men. 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 Our life vpon earth, is but a banishment. the whole time of his mortall life: Omnem vi­ [...]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 [Page 132] 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 It were a sore punishment to dwell for euer in our bodies as they are. 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, Iob. 18. 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.

THis verse containes a new protestation of his honest affection toward the word Priuate exerci­ses, are surest tryalls of true godliness, and why. 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 be indeede religious, euen in priuate hee presents his heart to GOD, seeking it to bee approo­ued by him: For his prayse is not of men, but of Rom. 2. 29. God.

Againe, this argueth his feruencie in religion: This age con­uinced of cold­nes in religion. for as else-where he protests, that he loued the vvord more then his appoynted food; so heere hee protests, hee vvanted his nights rest, that hee might meditate in the vvord. But now, so farre is zeale decayed in professours, they will not vvant their superfluities, farre lesse their needfull refreshment, for loue of the vvord of GOD. Euery mans life declares if he remember God, or no.

And haue kept thy vvord.] Dauid vvas not a naked professor of the vvord, but a practiser [Page 134] of it also: his life declared that hee remembred the Lord; Fides probitas innocentiae memorem Ambrose. probant.

AS sinne is a punishment of sinne, and How the be­ginnings of godliness, are euer blessed with increase. the wicked waxeth euer worse & worse: so godlinesse is the recompence of god­linesse. The right vse of one talent encreaseth moe: and the beginnings of godliness, are blessed ☞ with a growth of godlinesse. Dauids good exer­cises, held him in memory of his God: and the memory of God, made him euer the more god­ly and religious.

IT hath pleased the Lord to teach vs, God teacheth vs both by pre­cepts and ex­amples. not by precepts onely, but examples also: in the one, hee teacheth vs what we should doe, if we would be saued; in the other, he lets vs see what the godly before vs haue done, that they might be saued. If wee were the first, who haue entred into that narrow way that leads to eternall life, our faintings, fal­lings, backslydings, were somewhat excusable: but that way is now Via trita; in euery part of it we see the footsteps of our brethren, who haue trode it before vs. All of them entred into Ca­naan, All the godly who [...] before vs. call vpon vs. standing on the other side of Iorden, and calling vpon vs by their example, who yet are i [...] the wildernesse, and on this side of Iorden, Come ☜ forward, feare not, faint not; the way indeede is hard and difficile, but the end is sweet and ioyfull. [Page 136] Wee haue felt with you the paines of the one, come yee forward, and enioy with vs the plea­sures of the other. Thus being compassed with so great a clowde of witnesses, who haue trode Heb. 12. the way before vs, and by faith haue inherited the promise; wee are altogether inexcusable if wee doe not follow.

Among many, wee haue heere the Prophet Dauid, who hath gone before vs; and by his Among the rest Dauid calls vs to follow him, counsell and instruction, teacheth vs how to fol­low him. There is no doubt, but (as wee spake in the first Section) if wee follow him in disposi­tion, wee shall also be partakers of his approbati­on. Some part of his disposition wee haue seene alreadie: let vs yet goe after him foot by foot, nei­ther turning to the right hand, nor to the left; not as Asahel followed Abner, that was for e­uill: If we would be partakers of his approbation. and therefore in this course hee perished; as many shall doe, vvho seeke from Dauid a patro­cinie for their sinnes, but make him not a pa­terne to them of repentance.

But let vs follow him, as the Prophet Eli­sha 2. Reg. 2. follovved his Maister Eliah; vvhom hauing once found, hee would neuer againe goe from him. Let vs walke with Dauid in one way, that wee may bee partakers, with him, of one happy and blessed end.

O Lord.] This verse containes a two-fold A two-fold protestation in this verse. protestation. In the first, hee protests that God was his portion. In the second, that hee had [Page 137] determined to keepe the word of GOD. And this hee conceiues in such manner, that hee di­rects his speech to God. Laying open his heart to God, he dare make bold, out of a good con­science, that God was his portion.

It is a thing common to all sorts of men to It is a commō thing to speak of God, not so to speake to him. speake of God; but to speake to him, is a grace proper to his children, euen to them onely.

Either the vvicked dare not come vnto him; their conscience beeing so euill, that it is afraide to looke vnto the Lord, no otherwise then a wounded eye, which can not behold the light: or if at any time forced by necessity they would, yet they cannot come to him beeing voyde of faith, without which there can be no prayer.

Accesse to the throne of grace, that vvee may Accesse to the throne of grace in the body, is the first degree of eternal life. speake with God, while wee are in the bodie, is the first degree of eternall life: hee shall neuer be afraid to goe out of the body, and ascend to the ☜ Lord, who when he was in the body, went vp by prayer, and got accesse to the Lord. This is the comfort of the children of God, that sometime they get such ioyfull accesse to God by prayer, that they wish and desire, that their soule at that same instant, might goe out of their bodie vvith their supplication. [...], Macar. h [...]m. 8. Vt simul egrediatur anima cum precatione. Dauid a great King, yet glo­ries onely in this, that God was his [...].

But who is this that glories, the Lord was his portion? Euen Dauid, a King of a most mightie people; of a florishing kingdome, and a fertile [Page 138] land, flowing with milke and hony: but in this hee reioyceth not; all his comfort is heere, that God was his portion. This I marke, to make Worldlings may be asha­med, who ha­uing lesse por­tions on earth, yet for them neglect the Lord. those worldlings ashamed, who haue lesse porti­ons of the earth then Dauid had, and yet re­ioyce so in them, that they neglect altogether the Lord their God. They brag with Nabuchadnez­zer of their buildings; Is not this great Babel, that I haue built for honour of my Maiestie? They talke foolishlie with Nabal; Shall I take my flesh, and my bread, and giue away? As if all that they haue, were their owne. And they glo­rie with that Glutton, when their Garners and Barnes are full; Novv my soule, thou hast enough for many daies: but a short time shall declare, that they haue nothing at all, who haue not the Lord to be their portion.

Now, that wee may be mooued to make this Why we should chuse God to be our portion. same election, which heere Dauid makes; let vs first consider the louing kindnesse of the Lord our God toward vs, who passing by all his crea­tures, hath set his hart vpon man: all things hee hath made for man, and man for himselfe, and for no other thing beside himselfe.

This is euident in the creation: when hee had God rested not in his worke of creation, till he had made man. made his glorious works, the first, second, third, fourth, and fift daies, hee considered them all in their kinds, and saw they were very good; but still he proceeded to create more, and could not rest, till he had made man. When man was crea­ted, [Page 139] then is it said that the Lord rested. No sight of the creature, could content the Lord, till hee had seen man: all the thoughts of the diuine mind ☜ aymed at him. When the Lord had created man, as the perfection of his workes, the com­pend of his creatures, and the end wherevnto he looked in creating all other creatures, then it is said, that hee rested.

O man, where-with shalt thou require the And man shold not rest content with any crea­ture, but set his hart vpō God. Psal. 73. 25. kindnesse of the Lord thy GOD? but by resol­uing with Dauid, that thou wilt choose none for thy portion, but the Lord. Whom haue I in hea­uen, but thee? And I haue desired none in the earth with thee.

Let vs looke to the creatures, & consider how they are very good; let vs vse them also: but so, that we remember alway, how with them a grea­ter ☜ good then they are, is offred vnto vs: name­ly, that good GOD that made them. What is the creature, if it be compared with him that made it?

Can the vvorke of a mans hand, bee so ex­cellent as man that made it? And vvhy then shouldst thou thinke, that there is either beautie or vertue in a creature, for which it should bee more desired and loued, then the Lord vvho made it? Pulchrum coelum, pulchra terra; sed pul▪ August. chrior qui f [...]cit illa.

Ethnicks saw by the light of Nature, specially the Platoniques, that whatsoeuer good is in the [Page 140] creature, it is but Splendor quidam summi illius The greatest good in the creature, is but a sparkle of that infinite good in the Creator. boni; a certaine beame of that great and infinite good which is in God: and that then onely was the good which is in the creature rightlie vsed, when by it, men learned to goe vp, and returne to the Creator.

But alas, such is our wretched corruption, that the same things which should cary vs vpward to­ward God, drawe vs downe; and we are often­times so snared with the loue of the creature, that wee forget the Creator: not that any blame is in the creature, but as I saide, in our owne cor­rupt Euery creature sends vs from it, vp to him that made it. nature; for euery creature in the own kind, sends vs to him that made it, speaking with such ☞ a voice as it hath, Seeke not rest nor contentment from vs: Goe vp, and seeke it in him that made vs; no contentment, no satisfaction haue wee to giue you. The eye is not satisfied with seeing, nor Prou. 1. 8. the eare filled with hearing. This then is the first motiue; that as the Lord would not rest till hee had made man: so man is bound of his dutie, ne­uer to rest till he find the Lord.

The other motiue is; It is impossible that Man was made for God, & no other thing but God can content him. man can get rest or contentment to his soule in a­ny thing, but in the Lord his God. Man vvas made for God, and to the image of God, and therefore can no other thing fill and content the desires of his soule, but GOD himselfe. Caeteris rebus occupari potest, repleri non potest: Other Bernard. things may busie and vex the spirit of man; but [Page 141] cannot fill or replenish it. Fecisti nos Domine prop­ter August. te, & semper in quietum est cor nostrum donec requiescat in te: thou madest vs, ô Lord for thy selfe, and our hart is alway vnquiet till it rest in thee. As the point of the Mariners compasse, touched with the Adamant, trembles euer, till it be directed toward the North; so doth the hart of man, till it bee directed to the Lord. And as the Doue, which Noah sent forth of the A [...]ke, went flying abroad, and could find no rest for the sole of her foot (the earth being couered with ☜ waters) till she returned againe to Noah: so the soule of man may goe through the world, caried in the body as a chariot, or otherwise flee abroad, and view al the creatures vpon the wings of con­templation; but it shall find no place of rest, no creature to content it, till it returne to the Lord. Otherwise, anguish of spirit, and sore tribulation shall be the portion thereof.

But heere it is demaunded, whether or no is God is not the lesse portion of one, because he is the portion of another. this preiudiciall to the rest of Gods children, that Dauid saith, The Lord is his portion? I answer, no manner of way: for the Lord shall not be the lesse the portion of one that feares him, because he is the portion of another; hee is sufficient for all. Earthly heritages are the lesse, when they are Earthly inheri­tances are di­minished being cōmuncated to many, hea­uenly are not so. communicated to many; and therefore often­times is there st [...]ife among them about the diui­sion: heere it is not so; there needs no contenti­on about the diuision of this inheritance: one shal [Page 142] not haue the lesse, because another hath much; the Lord shall bee all in all: euery one of his Saints shall be filled with his glory.

Wee see, the Sunne in the firmament shineth vnto all the vvorld; neither is there any man who thinks that the light is the lesse, because it is common to many. If GOD haue created the Sunne with such maruailous wisedome, that the light thereof is not the lesse to euery one, because it is common to many, what may wee looke to find in himselfe?

The generall vse of this towards vs all, is to How the assu­rance of our election may be gathered. assure vs of our election. If from our heart wee haue made this choise, that we can say in sinceri­tie with Dauid, O Lord, thou art my portion: we may be assured, that first of all hee did choose vs to bee his inheritance. Yee haue not chosen me, but I haue chosen you, saith Christ. Heerein is loue, saith Saint Iohn, not that wee loued him first, 1. Iohn 4. but that hee loued vs. If the Lord had not chosen vs to be his peculiar people, we should neuer haue chosen him to be our portion.

The particular vse of it is, first to those vvho Comfort for such as are poor in world­ly things. are poore in worldly things; let this comfort them, that GOD is become their portion. The Lord is my Shepheard, I shall not want: vvhat Psal. 23. 1. matter is it who haue the greatest measure of Gods mooueables? sith the permanent goods of the inheritance are ours. His mooueables I call the things of this world, which goe from [Page 143] hand to hand: the permanent good is himselfe, his fauour, his loue toward vs in Christ Iesus.

It was the infirmitie of our father Abraham, Abrahams in­firmitie, should learne vs to ga­ther strength. when the Lord said vnto him, Feare not, I shall be thy buckler, and exceeding great reward; that hee answered, What canst thou giue mee Lord, seeing I goe childlesse: As if this were no more, ☜ then all children, or gifts temporall whatsoeuer, that the Lord promised to giue himselfe to him for a reward. It is marked in him, that by his weakenesse wee may learne to gather wisedom and strength, neuer to thinke vvee can vvant any thing, seeing we haue the Lord himselfe for our portion.

The other particular vse of it, is toward those Information for such as are rich in the world. who haue receiued a greater measure of worldly things from the Lord, if with it they haue also grace to loue and feare him. Let them knowe they haue gotten a double portion, which obli­geth them in a double seruice beyond their bre­thren.

I wish of God, men of honour in the world, Shame that they are more zealous to maintain their earthly portion then the hea­uenly. professors of the Gospel, could shew as much ho­ly zeale for the maintenance of the gospel, which is the testimony of God, witnessing that he is be­come their father▪ and portion in Christ, as they can declare carnall zeale against those that would preiudice them in the smallest portion of their earthly inheritances: yea, for a foote bredth of their land. [Page 144] But this is the time wherin men are fallen from their former zeale: not onelie is the fruite decai­ed, Ierem. 8. but the leaues also are fallen away, and there is no courage for the truth.

I haue determined to keepe thy word.] This he It is not e­nough to say God is thy por­tion, vnlesse thou qualifie it. brings in by way of probation of that which hee said in the former words. Many wil say with Da­uid, that God is their portion; but heere is the poynt, how doe they proue it? If God be their portion, then they would loue him: if they loued him, they would loue his word: if they loued his word, they would liue by it, and make it a rule of their life.

If it were demaunded of these bastard Chri­stians, Chrys. in Mat. hom. 4. as Chrysostome enquired of the like, Wher­by An Interroga­tiō of Chryso­stoms, meet for professors of this age. shall I know you to be Christians? their one­ly defence behoued to stand in their tongue: for if yee looke to the works of their hands, yee shall not discerne them from Infidels. Looke to their ☞ eating and drinking, they are like Epicures; look to their garments, they are vaine-glorious; looke to their feet▪ they delight in any place, more then in the courts of the Lords house. Is not this then a small defence? all the parts of their conuersati­on testifie against them; onely their words speak for them: let them beware; for this will bee no sufficient proofe of true Christianitie, when God shall iudge them.

Hee saith not onely that hee will keepe Gods word, but he had determined to keepe it. Many [Page 145] enter into religion, but not vpon determination: Such as enter into religion, without deter­mination can­not continue. these doe no otherwise, saith our Sauiour, then if a man should goe to battell, and not consider if he may fight it out: or as if a man should build a house, and not lay his count, whether or no he is able to finish it; for this man leaues it at the last, with more shame, then if he had not begun it: so fareth it with many, who embrace religion light­ly, and as lightly fall away from it, they not bee­ing rooted, nor grounded, nor built vpon Christ Iesus.

Three helps of a godly life are heere vsed by Three helps of a godly life. 1. Determina­tion. 2. Supplicati­on. 3. Considera­tion. Dauid: the first is, Determination; this makes a man to begin well. The second is, Supplication; this makes a man to continue well. The third is, Consideration; and this makes a man when hee goes wrong, to come home againe to his deter­mination. He that begins to liue well, not laying his grounds by Determination, is easily altered: and hee that vpon Determination beginneth to do well, if by instant prayer he obtaine not grace from God, shall ouer readily faint and fall away; for what are best purposes, if grace from aboue strengthen vs not to performe them, but vanish­ing Iam. 3. motions? And in the third roome, because in many things we sin all, wee haue need of Conside­ration; whereby we doe examine our waies, and returne againe to our first course, when wee haue wandred from it.

THese words stand of a protestation and Our purpose perisheth, if God blesse it not. prayer. They teach vs to second our de­terminations vvith prayers: both be­cause our purposes shall perish if God blesse them not, as Psal. 127; as also, for that Satan then doth most busily impugne vs, when hee sees wee haue most resolutely concluded to serue the Lord.

Three things are to be obserued in Dauids prai­er. Three things obserued in Dauids prayer. 1 His Reue­rence. 1. His reuerence. 2. His sinceritie. 3. His faith. His reuerence is heere, that he made his supplica­tion in Gods presence: if we did so thinke when we go to pray, we goe to shew our selues in Gods presence, how would it humble vs in our selues, & make vs reuerent toward God? Wee know what we do when we come before Kings of the earth; wee prepare our selues, wee come with the reue­rence of Hester to Ahasuerus; of Bathsheba to Da­uid▪ and good reason so we should doe. But how much are we bound to do as Abraham did, when wee come before the Lord, to remember wee are but dust & ashes? and that it is a great benefit that wee should get license to speake to the Righteous The like reue­rence recom­mended to vs. Iudge of all the world. And this reuerence our Sa­uiour commends vnto vs, when in the preface of the prayer which he hath taught vs, he remem­bers [Page 147] vs, that our father, to whom we speak, is in heauen: we should not be rash with our mouth, nor hasty in our hart to vtter a thing before God: For God, saith Salomon, is in heauen, and we are Eccles. 5. in the earth. Let faith mooue our harts to goe to him when we haue neede: let feare bridle vs, that we be not suddaine, but first temper our harts, ere wee speake with our tongue to so reuerent a Ma­iestie. It is abhomination to offer vnto the Lord the Sacrifice of fooles; that is, words without af­fection: and yet, alas, how often doth our in­firmitie miscarie vs to doe so! Magni certè inge­nij August. est seuocare mentem à sensibus, & cogitati­onem à consuetudine abducere. It is a worke of great difficultie in prayer, to sunder our soule frō our senses, and to withdrawe our cogitations from their custome.

The second thing to be obserued in his praier, The second is his Sinceritie. is his sinceritie; in these words, With my vvhole hart. Hypocrisie is a vile sinne in dealing with men: but much more abhominable, when by it men presume to mocke the Lord; making a shew in his presence of that which they are not. Rebec­ca decked vp Iacob in so subtile a maner, that Isaac his father mistooke him: but Satan, now pranks vp his coūterfet Christians in more subtil maner; for there Isaac tooke some notice of him by his voice: but now men haue learned to speak so cun­ningly Against a false hart, vnder a faire tongue. and Christian-like, that hardly can a man think, how a false hart should lodge vnder so faire ☜ [Page 148] a tongue. But let not men deceiue themselues, God wil not be deceiued: his eyes are not dimme ☞ as Isaacs; but liuely, quick, and pearcing, like vn­to flames of fire: he can see they are but a potshard ouer laid with siluer drosse; and a little time shall Pro. 26. 23. discouer them. Certum est, nihil simulatum aut fictum verae esse virtutis, sed nec diuturnum: for it is sure, that a counterfeit thing can neuer haue solid vertue, nor continuance in it. Let vs studie with Dauid, to make our hart good & vp­right before God.

The third thing to be marked in his prayer, is The third is his faith. his faith, grounded vpon the promises of God, in these words, Be mercifull vnto me, according to thy promise. He protested before, that he sought the Lord from his whole hart; and now he pray­eth he may find mercie. So it is indeede; boldlie may that man looke for mercy at Gods hand, vvho seekes him truely: there Mercie and Truth meet together, and embrace one another: where truth is in the soule to seeke, there cannot be but mercie in GOD to embrace. If truth be in vs to confesse our sinnes & forsake them, wee shal find mercy in God to pardon and forgiue them.

Again, we see that as our prayers should be sent Prayers of ba­stard Christi­ans, nothing different from the prayers of Turkes. vp in Christes name, so shold they be groūded on Gods promises. It is a shame that the prayers of many Christians, are nothing different from the prayers of Turks: for what shall ye heare among them, but the like of these voyces, God helpe vs, [Page 149] God be mercifull to vs: these are prayers which ☜ any Ethnique will make in time of his distresse, but we must learne to frame our prayers another way; when we pray, wee must pray in the name of Christ, and to be heard for Christes sake, be­cause he is the Mediator, and peace-maker be­tweene God and man, and in him the father is well pleased. And againe, wee must not take li­bertie to seeke what wee like, out of our corrupt humors, as the custome of many is; but we must ground our prayers vpon Gods promises, which in Christ Iesus he hath made vnto vs.

And lastly, seeing this is an argument which God promiseth of mercy, wee promise of du­tie. commonly we vse to moue God to be mercifull vnto vs, Because he hath so promised; if we wold haue this argument forcible, let vs make consci­ence of those promises which we haue made vnto God. Offree mercie hath the Lord made promi­ses vnto vs: but of boūd duty we haue made pro­mises If we would haue the one effectuall, let v [...] make consci­ence of the o­ther. vnto him. With what face can that man desire that the Lord should keepe his promise to him, who had neuer any care to keep his promise vnto God. More of this, see ver. 76. 116. 176.

NExt vnto determination and supplication, consideration would be vsed in all our acti­ons, [Page 150] to try and examine, whether or no, wee Consideration so necessary, that without it, no estate of our life can be well ordered. haue done according to our purpose and prayers. Consideration is so necessary, that without it, no state of life can rightly be ordered. The Mariner considers his course by his Compasse; if he neg­lect ☞ it, he runneth into remedilesse dangers. The Merchant, who adviseth not his affaires with his Count-book, becommeth quickly a bankrupt The Pilgrim, who hath proposed to himselfe an end of his iourney, considers euery houre, whe­ther or no hee bee in the right way, that may bring him to his proposed end: and if he see ma­ny waies before him, stat & cogitat ipse secum vtram debeat eligere; nec prius adoriendum iter, quam animo definierit, et pleniore mentis inten­tione deciderit: hee stands and adviseth vvith himselfe, which of them he should choose; ney­ther will hee goe forward, till he haue by inward consideration, resolued what is best.

How much more should hee, whose course is to the kingdome of heauen, consider his waies, and thinke with himselfe, Non omnis via illò ducit, non omnis via dirigit ad Hieru­salem illam quae in coelis est: that euerie vvay directs not a man to that Ierusalem which is in heauen.

Seeing no estate of life can be rightly ordered without consideration, shall onely a Christian be so carelesse, as to thinke he can goe from earth to heauen, and not vse consideration?

[Page 151]But what is that which Dauid did consider? I We should not vse the eye of the mind, as we doe the eye of the body. haue, saith he, considered my waies. He was not like them who vse the eye of their mind, as they doe the eye of their body; for with it, they looke ☜ vnto all things, but not vnto it selfe: so is it with many, carelesse of themselues, curious to censure By the one we look to others, by this wee should look to our selues. others; iudging of euery mans waies, and not re­garding their owne. The godly indeede, they looke into all things, and make their advantage of all; but so, that first they looke into their own estate.

And heere is wisedom; All men are naturally It is a lamenta­ble folly for a man, to take heed to any thing that is his, more then to himselfe. Basil de verbis Mosis, Attende tibi. wise enough to looke vnto that which is theirs: onely religion teacheth a man to looke to him­selfe. Take heed to your selues, saith Moses to Isra­el: the same said the Apostle to Timothie; and in them the warning stands for vs all. Aliud tu, a­liud tua; there is a great difference betweene thy selfe, and that which is thine: but this is a pittiful folly, that a man shall take a time to consider and take heed vnto all that is his; his houses, his fieldes, his rents, his garments: and shall take no time to consider himselfe, that hee may amend his waies, vvhere hee hath gone wrong, and repaire his decaied estate, which before hee hath hurt by inconsideration. As oft as wee [...]oke to our selues, we shal find something [...].

And turned my feete vnto thy testimonies.] As oft as Dauid considered his waies, he found alwaies some defect that needed redresse. Who can [...]ay, hee hath in such sort cleansed his hart, [Page 152] that hee hath not neede to make it more cleane; Quis ita ad vnguē omnia à se supersluà, reseca [...]it, vt nihil se habere putet putatione dignum? Who hath so cut away his superfluities, that hee may thinke he hath nothing that needes to be cut a­way? Crede mihi putata repullulant, effugata Bern. redeunt, reaccenduntur extincta; Beleeue me, when sinnes are lopped, they grow againe; when they are chased away, they returne againe; and their fire being once quenched, kindles againe. Sape putandū est, imò (si fieri possit) semper: quia si non dissimulas, semper quod putari oporteat, inuenis. Wherefore we should often loppe our superfluous affections; yea, if it be possible, al­waies: if a man wil tell the truth as it is, he findes alwaies something in himselfe, that needs to be reformed.

Thy Testimonies. Of this see ver. 79. 95.

HEere is another protestation of his ear­nest Delay of re­pentance dan­gerous. loue & affection toward the Lord, That hee delayed not to keep his com­maundements. It is one of Satans customable policies, to tempt men with a delay of repen­tance: hee dare not plainely say, that repentance is not needfull; onely to deceiue the simple, he [Page 153] craues a delay: and so after one hee steales away another, till all the time bee past, wherein man should repent. And in this snare many one peri­sheth; How it brings many to dam­nation. that where in their young yeares they will not repent, but delay till they be older: in their olde age they cannot repent, the affection through long custome of sinne, waxing strong, euen then when the body is weake. So that the day of death, which they thought to make the day of their repentance, becomes to them a day of fearefull perturbation; by reason of the great debt of sinne, which oppresseth their soules, that would not take order with it in time. Thus the miserable man, for lacke of timely repentance, ☜ ends not his pilgrimage in peace, but in feare­full perturbation; vnder this punishment, that Moriens obliuiscitur sui, qui dum viueret, August. oblitus est Dei; When hee dyeth, hee for­gets himselfe, because when he liued he forgat his God. Against the de­lay of repen­tance.

In things perteyning to this life, delay of good is dangerous. If a wound bee not cured before it rotte, it becomes incurable: if the fire be not quenched in time, it becomes vnquenchable: and if flesh be not salted before it stinke, it be­comes so vnsauorie, that it cannot be mended. If a motefal in the eye, or a thorne in the foot, we take them out without delay: but in things per­teyning to the health of the soule, delay is much more dangerous.

[Page 154]The Lord, when hee exhorts to repentance, Satan seeks but [...] delay: God cr [...]ues present 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 All men seek the Lord at length, wise mē seek him in time. 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.

TRue godliness will indure great tentati­ons: True godlines, endureth 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 What the wic­ked are to the godly. 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 The combina­tion of the wic­ked, shall not helpe them. 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.

IN this verse we haue a protestation of Dauid Three things to be marked in this verse. 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, Our necessities hinders our spi­ritual exercises, that they can not be conti­nuall, as it is with them in heauen. 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 Yet wee should indeuour vnto it. 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 Why Salomon made Harps of Almuggim trees. 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, [Page 157] how induring should bee those instruments of We soone faint in prayer. 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 Though our performance faile, our pur­pose should re­maine. 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 Time a most pretious jewel. 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 How the time of the day and night should be spent after Dauids exam­ple. 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 [Page 158] 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 The same Christ teacheth by his exam­ple. 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 Ambrose. 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 Sleepe is the deaw of nature. 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 Yet we should quit it to keepe the deaw of grace, or else worldlings and Idolators shall accuse vs. 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 o [...] the bedde, to bowe their knee to the Lord: yea, scarsely lying still with their bodies, will raise vp their spirits to praise him.

[Page 159]Sleepe is compared by one to a sory customer, that eyther takes vp more then wee should giue, Sleep compa­red to a sory customer, that takes vp more then he should. 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 How Alexan­der and Caesar parted the night. 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 Monsters of Nature turne the day into night. 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 Ambrose. 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.

[Page 160]The third circumstance, pointing out the What God promiseth with his mouth, he performeth with his hand. 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 Sin punished now, tels there is a Iudge. 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 Sinne spared now, tells there is a iudgement to come. 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.

HE said in the first verse of this Section, He that loueth God, wil loue his Saints. that God was his portiō: 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 excellen [...] 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, Euery mans company, de­clares what himselfe is. Ambr. ad virg. deuotam. Ambr. offer. lib. 3. ca. 16. 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 [Page 162] 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: Christians of an inferior rank to ourselues, should be vsed as our 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. An example of great humility. 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 In the godly, feare is with loue, not so in the wicked. described by this grace, That they fear God; but so, that they also loue and obey him: therefore [Page 163] 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 No good is to be looked for where the feare of God is not. 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.

HEere is a prayer, with a reason: Seeing ô Lord, thou art good to all thy crea­tures, Gods benigni­tie generall, is to all: speciall, to his owne children. 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 [Page 164] toward them, as heere Dauid vseth it. If hee care The goodness of God toward his creatures, should cōfirme his children in the assurance of his loue. 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 light of his countenaunce vp­on his owne; and make the dewe of his grace to fall vpon them? Yea, if we our selues, when we were enemies, were reconciled; how much more now, beeing reconciled, shall we be saued?

And this, as it serues to confirme the godlie, Blind are the wicked, who see not Gods goodnes in his creatures. that the whole earth is full of Gods goodnes: so doth it also convince the wicked of a blind stu­piditie. Euery creature hath in it some note of Gods goodnes, and yet they cannot see it: they ☞ looke to heauen; they walke vpon earth; they breathe in the ayre; they warme at the fire: eue­ry moment they vse Gods creatures, but neuer see nor feele his his goodnesse in them, to lift vp their harts, and praise him for them.

IN the verse following, Dauid seekes Gods mercy shewed to a man, is an vn­doubted argu­ment, that hee will shew more mercie. mercy; in this, hee giues thankes for mercy receiued. Mercies receiued, as they should be returned with praise to him who gaue thē; so should they confirme our harts in an expectation of greater to bee receiued. It is not with God, as it is with man; a man, the more he giueth, the lesse he hath: it is not so with the Lord. Among men, this is a reason as they alledge, why they should not giue, I haue giuen you already, why then doe yee trouble mee any more? but it is not so with God; the treasures of his grace can neuer be emptied: whom he loues, he loues vnto the end; and to him that hath, hee giueth more. Yea, all that now wee get, hee wil­leth His present gifts, are but pledges of greater. vs to receiue, as an earnest, or a pledge of greater good hee hath to giue vs.

So Dauid confirmes himselfe, Psalme 23. that because the Lord had beene a Shepheard to him [Page 166] in time by-gone, hee gathers this conclusion, Doubtlesse, kindnesse and mercy shall follow me all Psalm. 23. the daies of my life.

But how saith Dauid, did God deale gracious­ly with him, seeing hee did humble him from his How God is gracious, euen whē he afflicts. youth with many sore afflictions? These agree very well together: for the Lord is most louing when he chastiseth. Etiā in seueritate est bonitas Ambrose. Dei; vt recurrat vnusquisque castigatus, & pe­dem referat à peccatis, & ad tramitem, bonam­que conuersationem reuertatur: euen in seueri­tie, Gods gracious goodnesse appeares; in that hee vvho is chastised, returnes from his sinnes, to the right trade of a godlie conuersation.

Will any man accuse a Physition of cruelty, The same de­clared by sun­dry similitudes. because hee cutteth away the rotten member vvith yron, or burnes with fire a fretting can­ker? Or shall the Master bee blamed, for cor­recting his negligent Disciple, that hee may make him more diligent, and attentiue to lear­ning? Sic castigare, amantis est, non execrantis; & ideo bonitatis est, noncrudelitatis▪ so to cha­stise, is the vvorke of one that loueth, not that hateth; there is no crueltie in that, but grati­ous goodnesse.

And albeit these chastisements seeme not sweete for the present, yet afterward (as the Apostle saith) they bring the quiet fruite of righteousnesse to them vvho are thereby exerci­sed. And therefore, Dauid still craueth to bee [Page 167] taught of GOD the same manner of way; Scie­bat namque Propheta disciplinae vtilitatem: be­cause Basil. hee had learned by experience, vvhat great good Gods discipline doth to the soule of a man.

Yee may perceiue by this, how Dauid kept re­membrances Memorials of mercy should be kept. of the seuerall proofes of Gods fauour shewed vnto him; in performing to him the promised kingdome; and in deliuering him from many outward, and inward temptations. Thus the children of GOD, keepe with them­selues memorials of mercie receiued: for albeit the time of the full performance of Gods pro­mises bee not yet come; yet doth he performe so much of them, as binds vs in all conscience to remember his praises, who is a most true and mercifull God vnto vs.

Thy seruaunt.] Dauid frequently delights in The seruant of God, an hono­rable and com­fortable stile. this stile. Hee found that his greatest comfort stood in the seruing of GOD in a good consci­ence: and if we do not so, with what boldnes can we looke for comfort from him in the day of our trouble, or houre of death, who made no consci­ence of his seruice? Yea rather, iustly may the Lord giue vs that fearefull answer, which he gaue to the rebellious Iewes, whē they sought his help in the day of their distresse; Goe vnto the gods whō Iudg. 16. yee haue serued, and let them deliuer you.

According to thy vvord.] Naturall men will not belieue, that GOD will doe according to [Page 168] his vvord: they haue it in derision. The vision The wicked dishonor God, when they call in doubt the truth of his word. say they, is but wind. In so dooing, they highly offend the maiestie of GOD, imputing this note of dishonestie vnto him, That hee is not so good as his word: but in experience they shall find the contrary.

The godly shall find the truth of his word in mercie; as Ezechias did, so shall they praise him: Esay 37. The Lord hath said it, and the Lord hath done it; but the wicked shal find it in iudgement, Your Zach. 1. But they shall find it a true word. Fathers, vvhere are they? and doe the Prophets liue for euer? But did not my word, and my Sta­tutes, vvhich I commaunded by my seruaunts the Prophets, take hold on your Fathers? And they returned, and said; As the Lord of hosts hath de­termined to doe vnto vs, according to our ovvne waies and works, so assuredly hath he dealt with vs. So shall all the wicked find at the length, that as God hath a mouth to speak: so hath he a hand to execute it; Then shall they discerne betweene Malac. 3. 18. the righteous and the wicked, between him that serueth God, and him that serueth him not.

THis verse containes a prayer with a rea­son. In the prayer, he beseecheth God to teach him good iudgement. The word [Page 169] Tob Tagnam, signifieth the goodnesse of taste: so The Vnder­standing is the taster of the soule, that di­scerns between truth & false­hood. Vatablus, Bonitatem sensus doce me. The natu­rall sense of tasting, is heere by a Metaphortrans­lated to signifie iudgement and vnderstanding: and that because as taste discernes meat, & makes choise of vvhat is to bee sent into the stomacke; [...]o the vnderstanding discernes betweene truth to be embraced, and falshood to be reiected. This is the grace for which the Apostle prayeth, to the Phil. 1. 9. Many want this Sense. Philippians. I pray that yee may abound more and more in knowledge, and in all iudgement, that yee may discerne things which are excellent.

This is a rare grace. For many by the iudge­ment of light, knowes what is good, and what ☜ is euill, who knowe it not by the iudgement of taste: for if by sense they felt the bitternesse of sinne, and sweetnesse of righteousnesse, they wold not so loue the one, & set light by the other as they doe.

And againe, this puts a difference between that knowledge which wee haue in this life, and that Our know­ledge in this [...]ife, [...]ar infe [...] to that we sh [...] haue in the [...] [...]o come. which we shall haue in the life to come. Now we haue but a taste, then shall we be filled, and satis­fied with his image; now wee knowe but in part, heereafter wee shall knowe fully; now we walke by faith, then wee shall walke by sight; now we 2. Cor. 5. 7. haue but the earnest of the Spirit, but in hea­uen wee shall be filled with his graces, and re­ceiue the principall summe.

Now that Dauid [...]o frequentlie and feruentlie [Page 170] desires the Lord to teach him, see ver. 34.

For I belieue.] Sometime, Dauid brings the Gods promises cannot cōfort vs, if we be not of their num­ber to whom they belong. reason of his petition, from Gods mercy, good­nesse, righteousnesse, power, and so forth: some­time againe from himselfe; as from his loue, his feare, his faith in God, and some such like. It is not sufficient to seeke from God, because of that which he is; wee must also consider what vvee are: otherwise, as Iehu said vnto one demanding, Is it peace; What hast thou to doe vvith peace? So may it bee answered to vs; Though the Lord bee good, and gracious, and mercifull, yet vvhat is that vnto vs, if vvee bee such as beleeue not in him, loue him not, and feare him not?

IN this verse, Dauid protests that the chastise­ments Affliction in the godly, worketh humi­liation. of God, had made him more godlie. Euthymius thinks, Dauids meaning is, that his sinnes had made him more humble. This is true in the godly, that their sinnes humble them, and make them more godly, as is euident in S. Paule: but the former sense is most agreeable to these words: as ye may perceiue, ver. 71.

As the Philistims could not vnderstand Sam­sons riddle, How sweet came out of the sowre, [Page 171] and meat out of the eater: so can not worldlings Worldlings can not vnderstand how good can come by the Crosse. vnderstand, what comfort is in the Crosse, or what profit comes by afflictions. But certaine it is, there is none truly godlie, but they will testi­fie this, that either they first learned Religion, or at least, vvere confirmed in it, by some nota­ble crosse.

But this is to be vnderstood of sanctified cros­ses, Onely sancti­fied Crosses worke good. vvith the vvhich GOD ioynes grace: such a Crosse changeth the nature of it, and is not Poena, sed remedium delinquentis; a punishment Ambrose. of sinne, but a remedie. Otherwise, as of their owne nature, afflictions are euill, being the fruits of sinne: so they bring out euill fruites in the wic­ked, as impatience, murmuring, blasphemie; ☜ for, if euen good things become euill vnto them, what maruaile that by those which are euil, they become worse?

But now I keepe thy word.] To be afflicted To be afflicted & not purged, chasti [...]ed, & not corrected, is an euill token. and not purged by affliction, to be striken vvith the roddes of God, and no correction to follow, is an argument of fearefull induration. As siluer metall put in the fire, if nothing come of it but Ierem. 6. dross, is found to be reprobat siluer: so these men who are not fined in the fornace of affliction, if they so continue, shall be found reprobate men; the lead is consumed, the bellowes are burnt, but their wickednesse is not taken from them.

Alas! how many are there such among vs, of whō the Lord may complaine, Wherefore should [Page 172] yee be smitten any more? for yee fall away more Esay 1. and more. God hath strooken them with Pesti­lence, Many now be­come worse af­ter deliuerance from trouble. beside many other roddes; he hath marked their bodies with the Byle: but after their deliue­rance, they haue become more profane then euer they were before; as if now they had escaped all wrath of God, and no plague after this could ouer-take them, sith the Pestilence had not de­uoured them.

But as Esau spake of his fathers blessings, Hast thou but one blessing, my father? so doe wee wish These are re­serued to shar­per scourges. them consider of Gods plagues: Hath the Lord but one plague? The Sodomits escaped the sword of Chedarlaomer, and the perill of the Lime-pits: but they perished with fire from heauen. And the Israelites, who drowned not in the Red sea; because they repented not, many of them were stinged to death by fiery Serpēts. So the wicked, escaping some heauie iudgement, and still con­tinuing in their sins, are but reserued to a worse: Gods last stroke is al­way heauiest. as if one flying a Beare, should be deuoured of a Lyon; for the last plague of God, is euer heaui­est Amos 5. 19. to the impenitent.

HE repeates his former petition; desiring A godly man is couetous of heauenly in­struction. againe that God would teach him. And no maruaile he frequently makes this [Page 173] prayer, Diuinae doctrinae auidus, couetous of hea­uenly instruction: for he had not onely himselfe to gouerne in his priuat conuersation; but being called to be a gouernour of others, he prayeth so much the more earnestly, that God would teach and gouerne him.

The reason is taken from Gods goodnesse in How due vnto God is the praise of good­nesse. himselfe, & his beneficence toward his creature: Bonus es & beneficus. When we haue to do with men, we labour by praysing them to conciliate their fauour; and oftentimes we praise them for that which is not in them, but we would wish to be in them: or else in so praysing them, admoni­shing them what they should be: Quanto magis Deo laus sua est deferenda, cuius proprium est, vt Ambros. in Psa. 119. bonus sit? qui nisi bonus esset super terram stare quis possit? How much more should Gods owne praise be giuen to himselfe, whose propertie it is to be good, yea, goodnesse it selfe? And if he were not good, none vpon earth could stand before him.

And it is this goodnesse of God, that moues It is his owne goodnesse that makes him good to his creature. him to be beneficiall, & gratious to his creature: Omne enim bonum est Communicatiuum sui; for euery good thing communicates the selfe vnto another. And as it excels in goodnesse, so excels it in this vertue, of communicating the selfe vnto others: as ye see the Sunne, which is a most ex­cellent light, doth aboue all [...] lights commu­nicate his light to other [...]. And if so it [Page 174] be with the creatures which are good, how much more with the Creator, who is goodnes it selfe? And this is the reason whereby our Sauiour con­firmes vs; If ye who are euill, can giue good thinges Luke 11. to your children, how much more shall your heauen­ly Father, who is good, giue good things to them that seeke from him? And surely, if wee knew with Dauid, how good the Lord is in himselfe, A great bles­sing to be in fellowship with God. how gracious, and beneficent to them who wait vpon him, we would account it a greater bles­sing then we doe, to be in fellowship with him; and would testifie it, by a more carefull seeking of his fauour by prayer.

HE professeth here again his constancy in Constancie in Religion. religion, amplifying it by this circum­stance; that albeit hee was hated & per­secuted by wicked men, yet still he followed after godliness. Here we haue three things: First, who were Dauids enemies; Proud men. Secondly, how they did warre against him; by lies. Third­ly, how they trimmed their lies. Wicked men are restlesse e­nemies to the godly.

To the first, it is manifest by Dauids example, how the godly are exercised with the continuall inimitie of the wicked. Quanto magis quis Deo Ambr. in Psal. 119. seruice [...]esiderat, tanto magis in se excitat aduer­sarios: [Page 175] yea, the more a man sets himselfe to serue God, the more stirs hee vp Sathan and his instru­ments, to be aduersaries vnto him. No band of No band of nature can con­ioyne them, whom grace hath not con­ioyned. nature can conioyne them, whom grace hath not conioyned. Iacob & Esau, both gotten of one fa­ther Isaac, both borne of one mother Rebecca, ly­ing both together in one wombe, yet euen there doe they fight together. Let vs neuer looke for peace, where God hath proclaimed warre; the world wil hate vs bicause we are not of the world. Let vs neuer be dismaied when we are crossed by them, but rather so much the more comforted; being assured, that while as wicked men are ene­mies to vs for a good cause, we are vpon that side whereof Christ is Captaine, his Saints are soul­diers, and victory is most certaine. Why wicked mē are termed proud men.

Neither is it without cause, that wicked men are so commonly called proud men; for pride is the mother of all rebellion against God and man. By pride, Satan and his confederat Apostats vsur­ped to be like vnto God: and by the same sin, he drew man into the similitude of his condemnati­on; so that now, euery man by nature is a proud man: which makes him shake off the yoke of God, P [...]ide an horri­ble euill. and without regard, transgress the limits of obe­dience appointed to him by God. As Phara [...] ☜ would not let Israel go til the Lord slew his first borne: so our nature now corrupted, shall neuer render obedience to God, nor loue to man, til the first borne sin, that is, pride, be subdued by grace.

[Page 176]Forgrace, on the contrary, euer works humi­lity: Grace workes humility in the godly. so soone as the eyes of Gods children are o­pened to see their sinnes, they abhorre them­selues; the combe of their naturall pride is pulled downe, and they abase themselues before God and man. It was the humble speech of Abraham the great father of the faithfull; I am but dust and ashes: it was the voyce of Iacob; I am not Gen. 18. 27. worthy of the least of Gods mercies: Dauid hath the like; Who am I Lord? Gedeons voyce; My fa­thers Iudg. 6. 15. Examples pro­uing that they who are grea­test in Gods e­stimation, are least in their owne eyes. house is the least in all Israel: and the Bap­tist (who receiued this praise, That a greater Pro­phet was not among the children of women) ac­knowledged in humility, That he was not wor­thy to loose the latchet of Christs shooe: the Centurion confessed, hee was not worthy that Christ should come vnder his roofe: Saint Peters voyce was; Depart from me, for I am a sinfull man: S. Pauls; I am not worthy to be called an A­postle: yea, he confessed plainely, he was the least of all the Apostles, and the chiefe of all sinners. Thus all the children of God giue glory to God, by downe-casting themselues. And if ye will go thorough all the examples of the booke of God, ye shall finde, that they who haue beene greatest in Gods estimation, haue beene alway smallest in their owne eyes: the heart which hath receiued most from God, [...] thinking least of it selfe.

Alye.] The [...] [...]cumstance is h [...]re, she­wing with what [...] proude did fight a­gainst [Page 177] him, namely, with lyes. Satans two armes Satans two armes wherby he wrestles a­gainst the god­ly, are violence and lies. by which hee wrestles against the godlie, are vi­olence and lyes: vvhere hee cannot, or dare not vse violence, there be sure he will not faile to fight with lyes. And herein doth the Lord great­ly shew his carefull prouidence, in fencing his children against Satans malice, and the proud bragges of his instruments, in such sort, that their ☜ proudest harts are forced to forge lyes; their ma­lice beeing so great, that they must doe euill: and yet their power so bridled, that they cannot doe what they would.

The third circumstance, is in the words, they Lies trimmed vp with the gar­ment of truth. haue imagined. Vatablus translates it, Concinna­runt mendacia. So Tremel. They haue trimmed vp lyes. As Satan can transforme himselfe to an Angel of light: so can hee trimme vp his lies vn­der couerings of truth, to make them the more plausible vnto men. And indeed, this is no small temptation, when lyes made against the godlie, are trimmed vp with the shadowes of truth, and wicked men couer their vnrighteous dealings, with appearances of righteousnes. Thus, not on­ly are the godly vniustly persecuted, but simple ones are made to beleeue, that they haue most iustly deserued it. In this case, the godly are to sustaine themselues by the testimonie of a good conscience.

But I will keepe thy precepts.] Dauids enemies fought against him by lies. Hee takes him to the [Page 178] obedience of Gods word. Wee should not fight We should not fight against Satan and his instruments with their ar­mour. against the wicked with their owne armour, ren­dring one wrong for another, a lie for a lie, rebuke for rebuke: no more then Dauid could fight a­gainst Goliah with Saul his armor, which was like vnto the armor of Goliah. If we encounter Satan with his owne armour, he shall soone ouerthrowe vs; for by striking, lying, euil doing, we are dead­ly wounded: But to the weapons of flesh, we must oppose the weapons of the spirit; ouerocmming, after the manner of our Lord, the furie of men ☞ with our patience; their persecutions vvith our prayers; their euill with our good: so shall we ei­ther winne them vnto vs, or else heape coales of Rom. 12. 20. fire on their heads.

With my whole hart.] See ver. 2. 10. 34. 58. 69.

DAuid makes here an oppositiō, between Dauids dispo­sition, and his enemies, con­trary. his disposition, and the disposition of his enemies; shewing how their hart vvas become fat and senselesse through their worldlie wealth: but he, being humbled by the rods of the Lord, had his delight in the law of God, & coun­ted more of it, then thousands of gold and siluer.

When the godly looke into their owne harts, or vp vnto GOD, they see in themselues, such [Page 179] a power of corruption as humbles them, and How different effects are wrought in godly men, by their different sights. makes them account themselues the cheefe of all sinners: but vvhen they looke to the effects of Gods grace in them, working a renouation which is not in the wicked, then ariseth to them matter of reioycing.

That which the Pharisee, in the pride of his heart spake of the Publican, the penitent Publi­can, in humilitie, and a good conscience, may turne ouer to the Pharisee; I thanke God, I am Luke 18. not like this Pharisee. For the Christian, by the light of God, seeing the miserable estate of the Acts 26. 29. wicked, they could wish as S ^t. Paul did to Agrip­pa, that the wicked were like vnto them; but would not change their state of grace, with the most honourable estate that worldlings can haue on earth, without grace.

In this that hee saith, their heart was fatte as A soft and mel­ting heart a great blessing. grease; hee noteth two things. First, that they a­bounded in worldly wealth. Next, that their hart was become fat, senselesse, and voyd of fee­ling. Quaedam veluti crassities occupat corū cor­da, vt stupidi sint in sua obstinatione, neque Deum curent, audeantque simul contra seruos eius insur­gere: a certaine grossenes possesseth their harts, which makes them senseless in obstinacy. It is the principal blessing of the new couenant, to haue a soft, feeling, & melting hart, like the hart of good A hard & stony hart, a fearfull cu [...]se. Iosiah: but a hard hart, called a stony hart, an ada­mantine and stubborne hart, is a great signe, & a [Page 180] sure fore-runner of a further and more fearefull iudgement to come, if it be not remedied. It is an enemy to grace; it is the mother of presumptuous sins; it makes smallest sins irremissible; it makes a man Gods aduersary: for the Lord resisteth the proud. As two hard things when they encoun­ter together, the weakest of thē is broken in pee­ces: ☞ so is it with man, when with his hard hart he contends with the invincible God. Let vs pray wee may be deliuered from this plague of a hard hart.

But my delight.] see ver. 14. 16. 35. 76. 77. 174.

HEe renewes his former protestation How a sancti­ed crosse may be discerned from a cursed. which he madever. 67. declaring how his afflictions made him more godlie then he was before. Heereby may we discerne a sanctified crosse, from a cursed: the crosse which makes thee better then thou wast, how sharpe so euer it be, if it worke a correction of thee, thou maist be sure it is a blessing. It is commonly in the mouthes of many, when they are in trouble, We must thanke God for his correction. But a­las! how can that be called a correction, which Namely, if the crosse be a cor­rection. corrects thee not? If thou be not corrected with [Page 181] Dauid, thou hast matter of griefe in thy trouble but none of ioy; and so canst not say with Dauid, It is good for me, that I haue been afflicted.

Affliction, as we said, ver. 67. in it owne na­ture Nature of af­fliction chan­ged to the godly. is euill, being a punishment of sinne: but the Lord, who changed the bitter waters of Marah, and made them sweet vnto Israel, hath also chan­ged to his children, the nature of the crosse; that not onely they find comfort in it, but most hap­py effects are wrought in them by it.

In trouble wee see three things better then in Three things wee see in trou­ble, better then in prosperitie. prosperitie: First, how prouident, mercifull, and true the Lord is. Secondly, how weake and mise­rable our selues are. Thirdly, how false & chang­able the world is. Beside all these, it is an effectu­all meane, whereby the Lord beates downe the pride of Nature, and humbles vs for our sinnes. Hagar was proud and blind in Abrahams house: but in the wildernesse she is humbled, and begins to looke to the Lord. Israel learned not to mourn vntill they were sent into Babel. Ionas sleepes in the shippe; but wakes, and prayes in the Whales belly. Blessed is the man whom the Lord corrects, Iob. 5. therefore refuse not the chastisement of the Al­mighty. For tribulation bringeth forth patience; Rom. 5. patience, experience; experience, hope; & hope maketh vs not ashamed.

That I may learne.] Hee now condiscends in The crosse makes a man learned by ex­perience. particular, and shewes what good hee got by af­flictions: he learned Gods statutes by them. He [Page 182] speakes not of that learning which is gotten by hearing or reading of Gods word; but of the lear­ning which he had gotten by experience: that he had felt the truth & comfort of Gods word more effectual and liuely in trouble, then he could doe without trouble; which also made him more godly, wise and religious when the trouble was gone. Wicked men are somwhat good whē they The goodnes of wicked men, ends whē their trouble ends: it is otherwise with the godly. are in affliction: but so soon as they are deliuered, they return to their old sinnes, as ye see in Pharao. These are like Iron, which is soft and will bow at the workmans wil when it is in the fire; but soon after it is drawn out, it returns to the old hardnes. These men vse repentance, as worldlings doe an old garment: which they put about thē in time of a showre, but cast it away so soon as the weather becomes faire. It is otherwise with the godly; the fire of affliction purgeth their drosse, and makes them finer all the daies of their life: so that with good Ezechia, being once rightly humbled, they Esay 38. recount their by-gone sinnes, in the bitterness of their hart, all their dayes.

DAuid, at this time, beeing spoyled of his The less world­ly comfort wee haue, the strōg­er is the cōfort of Gods word. kingdome by Absalom (as Basile thinks) reioyceth that hee found more comfort [Page 183] in Gods word, then all the gold, or siluer, or trea­sures of Canaan could afford. And indeede, the lesse worldly comfort wee haue, the greater find we the comfort of the word of God.

But heere his speech is to be marked; for hee The authoritie of Gods word, should be di­stinguished frō the ministrie thereof. calls the word, the law of Gods mouth. Which leades vs to consider two things concerning it: the authoritie of the word; and so it is from Gods mouth: the ministery of the word; & so it comes from mans mouth.

Sometime men looke to the ministery of the word, and not to the authoritie of it; and then it is no maruell they disesteeme of it: euen as Sa­muel 1. Sam. 3. ranne to Eli, when he should haue runne to God; because hee thought the voice that called him, had been but the voice of Eli. So, many re­gard not the word, because they take it to be the voice of man, and not of God.

Then thousands.] Worldly riches are gotten Vanity of worldly riches. with labour, kept with care, lost with griefe. They are false friends, farthest from vs, when we haue most need of comfort: as all worldlings shall trie to be true in the hour of death. For then, as Ionas gourd was taken from him in a morning, when he had most need of it against the Sun: so is it with the comfort of worldlings. It is farre o­therwise with the word of God: for if we wil lay it vp in our harts, as Mary did, the comfort there­of shall sustaine vs, when all other comfort shal faile vs.

[Page 184]This is it that makes vs rich vnto God, when It is not pouer­tie to want gold, but to want grace. our soules are Storehouses, filled with the trea­sures of his word. Shall we thinke it pouertie to bee scant of gold and siluer? An ideo Angelus pauper est, quia non habet iumenta, &c. Shall we Chr [...]s. in Mat. hom. 9. esteeme the Angels poore, because they haue not Otherwise, An­gels might be called poore. flocks of Cattell? or that S. Peter was poore, be­cause he had not gold nor siluer to giue vnto the Criple? No, he had store of grace, by infinite de­gress more excellent then it.

Let the riches of gold be left vnto worldlings: wee haue to remember, these are not currant in Canaan; not accounted of in our heauenly coun­trey. If we would be in any estimation there, let vs inrich our soules with spirituall graces, which we haue aboundant in the Mines and treasures of the word of God.

THis verse hath a petition for vnder­standing, and a reason with it; I am tho workmanship of thine hands, therefore giue me vnderstanding. Ne­mo Man is Gods workmanship, and euen in that respect be­loued of God. est qui operibus & beneficus suis non faueat. There is no man but he fauours the works of his hands. And shall not the Lord much more loue his creature, especially man, his most excellent creature? whom, if yee consider according to the fashion of his bodie, Nihil poteris in terra preti­osius Ambr. in Psal. 119. iudicare: ye shal find 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 [Page 186] 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 None cā right­ly seeke from God, who con­sider not what he hath already done to them. 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 The priuiled­ges of our first creation, are all lost. 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 We haue ney­ther hope, nor comfort in thē. 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, is a companion of beasts. 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.

[Page 187] That I may learne.] Hee sheweth heer, what True know­ledge is that which works godlinesse. 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 Practise of pie­ [...]e, is the art of Artes. of all wisedome, To feare GOD; and the Art of Arts, to practise pietie.

To this purpose, said Ambrose, Quid tam ob­scurum Ambr. o [...]i. lib. 1. cap. 26. 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 Moses 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.

THe godly, in ordering their life, haue a re­spect first vnto God; that he may haue glory. [Page 188] Next, to themselues; that in conformitie with The three de­signes of a godly man. 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 The power of godlinesse. 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 Amb. in Psal. 119. 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 The sight of a godly man, suppose he be silent, teacheth others. 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 The commu­nion which is among Chri­stians. 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 [Page 189] 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 The working of God with one of his ser­uants, teacheth all the rest. 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.

THis Verse consists of a thankesgiuing; To praise God in affliction is a great grace. 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 ☜ [Page 190] 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, All Gods waies are righteous, suppose we see them not. 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 Ignorance of this makes men murmure where they haue no cause. 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 wee saw the end of Gods worke, which is euer his glorie, the good of his Church, and euery member therof; we would not offend at his workes, whereby he works that end; a way that is vnpleasant to vs, because it is vnknowne to vs.

[Page 191] That thy iudgement.] The iudgement of God Iudgement put for plagues, and for corre­ctions. is taken in two significations: first, for the plagues whereby hee punisheth wicked men in his an­ger, proportionall to their sinnes. And this iudgement Dauid declines, Psal. 143. Enter not into iudgement with thy seruant: Secondly, for the roddes and corrections, wherewith hee chastiseth his owne children. And these are called iudgements, because iudiciously he measures and Why the cros­ses of godly men are called iudgements. moderates them, according as the state of his children requires; not powring out the ful viol of his wrath, as he doth on the wicked, but proffe­ring a temperate cup to be drunken by his owne, as their weakenesse may beare it. And in this sense Ambrose speaking of Gods chastisements, sayes, Omnia Dei iudicio fiunt. That hee sends Amb. in P [...]s. 119 sickenesse rather then health; pouertie and not wealth; it is because in his most iudicious consi­deration, hee findes it expedient that it should be so.

Thus then wee see, how among many other Afflictions of the godly and wicked differ. differences betweene the afflictions of the godly and the wicked, they differ also these two wayes: first, in measure; Hath hee smitten Iacob as hee 1. In measure. Esa. 27. 7. smote those that smote him? No, no: hee po­wers a violl on the one, but pro [...]ereth a mode­rate cuppe to the other: secondly, in the end; 2. In their ends. for, the one hee strikes for punishment, the o­ther for purgation.

And that thou hast [...] mee iustlie.

[Page 192]More of this see ver. 7. 20. 30. 39. 43. 52. 62. 75. 67. 107.

IN the former Verse hee acknowledged the Lord had afflicted him: now in this he pray­eth Faith and not nature, teach­eth a man to runne to the hand that strikes him. Hos. 6. 1. the Lord to comfort him. This is strange, that a man should seeke comfort at the same hand that strikes him: it is the worke of faith; Nature will neuer teach vs to doe it. Come, and let vs returne to the Lord; for he hath spoyled, and he will heale vs: he hath wounded and he will binde vs vp.

Againe, wee see that the crosses which God Comfort for men vnder crosses. layes on his children, are not to confound, nor to consume them; only to prepare them for greater consolations. With this, Dauid sustained him­selfe against Shimei his cursing; The Lord will looke on my affliction, and doe me good for this e­uill: with this, our Sauiour comforts his Disci­ples; Your mourning shall be turned into ioy. As the last estate of Iob was better then his first; so shall the Lord render more to his children at the last, then now at the first he takes from them: let vs therefore beare his crosse, as a preparatiue to comfort.

According to thy promise.] Dauid had a parti­cular [Page 193] promise of a particular benefit; to weet, the Promise of mercy, rendred more ioy to Dauid, then the promise of a kingdome. kingdome of Israel. And this promise God per­formed vnto him; but his comfort stood not in it. For Saul before him had the kingdom: but the promises of mercy belonged not to him; and therfore, when God forsooke him, his kingdom could not sustaine him. But Dauid heere depends vpon the general promises of Gods mercie made to his children: wherein, hee acknowledgeth a particular promise of mercie made to him. For the generall promises of mercy and grace, made in the Gospel, faith makes them particular to e­uery beleeuer. Of this, see verse 41. 58. 76. 170.

HE prayed before for mercy; now a­gaine Mercy recei­ued, makes the godly thirst for more. he prayeth for mercy. The chil­dren of God haue such an earnest and feruent desire of mercy, that what-euer sense therof they get, they still cry for more: and sure it is, in this life they can neuer be satisfied. Neuer­theless, happy are they who now hunger & thirst, for hereafter they shal be satisfied. And when I a­wake, Psalm. 17. 15. I shal be satisfied with thine image.

But if we marke more narrowly, we shall find, Three ranks of mercy craued by the godly. that Dauid heere seekes another sort of mercie [Page 194] then he sought before. For first, he sought mer­cie, to forgiue his sinnes: then he sought mercy, to comfort him in his troubles: now hee seekes mercy, to liue and sinne no more. Alas, many seek the first mercy, of remission; and the second mercy, of consolation in trouble; who are alto­gether carelesse of the third mercy, to liue well. It is a great mercy of GOD to amend thy life: where this is not, let no man think he hath recei­ued either of the former. Magna est miseratio Dei, quae non solem remissionem tribuit peccatorū, sed etiam certantibus addit calcaria, vt in suscepto certamine pergant. It is a great mercie of God, ☞ which not onely pardons euill that is done, but strengthens vs also to further good that we haue not done: and this is the mercy which here Da­uid seekes.

For thy law is my delight.] Of this reason, see verse 70.

DAuid here praieth, not against the person Prayer against enemies, how it should be framed. of his enemies; but against their course, their false & wicked dealing against him: Or rather, as we may think with Basile, Orat pro Basil in Psalme 119. inimicis. The reason hereof is giuen by Ambrose, Ambrose in Psalme 119. Pudor enim plerum (que) corrector est nostri: & dum [Page 195] incipit nos pudere commissi, ne diutius pudeat de­serere, quaeerubescenda sunt, admonemur. For shame oftentimes corrects our waies: when wee thinke shame of that which we haue done, we are admonished, not to doe that againe, which may make vs more asham'd in time to com. For where Shame with contempt, re­ward of sin. a gentle shame cannot moue men to amend, it is a iust recompense of God, to poure vpon them shame, with contempt and confusion.

Still wee see, how the Spirit of God stiles the The wicked are proud men. wicked by the name of proud men: for a wicked man shakes off the yoke of God, and will not be subiect to his Maker; and so spares not to exalt himselfe ouer men in such sort, that there is no­thing in man so sacred, so worthy reuerence, which he tramples not vnder his feet.

But heere is the iust recompence of his pride, A proud man [...]is iust punish­ment. Let the proud be ashamed. Hee would faine haue honour or preheminence; which God will not giue vnto him: hee flies shame & contempt; but God shall poure them vpon him.

For they haue dealt.] Hee complaines of the Let vs not look for peace from the wicked. wicked, and false dealing of his enemies against him: and it is written to vphold vs in the like ten­tation. For Satan is alway like himselfe, hating them whom the Lord loueth; hee may well be Satan may wex worse, but shall neuer be better. worse, he can neuer be better: and therfore with restlesse malice stirres he vp all his cursed instru­ments, in whom hee raignes, to persecute them who are loued and protected of the Lord.

[Page 196] But I meditate.] Dauids enemies fought a­gainst Dauids armor. him, with the armour of flesh, wicked­nesse, and falshood: he withstands them by the armour of the Spirit; not meeting wickednesse with wickednesse, and falshood with falshood. For if we fight against Satan, with Satans armor, he shall soone ouercome vs: but if wee put vpon vs the compleat armor of God to resist him, hee shall flee from vs. See ver. 69.

AS he was troubled by the wicked, so hee Euery Christi­an hath need of anothers help. praieth that he may find help & comfort in the godly. God hath ioyned his chil­dren into one happy fellowship; for his Church is a communion of Saints: yet so, that hee hath distributed his graces to euery one of them in so wise a manner, that there is not one of them, who stands not in need of the help & comfort of one another: where one doubts, another hath light By reason of the diuersitie of grace di­spensed to thē. to resolue; where one is grieued, another hath the word of consolation to vphold him; & where one is weake vnder any temptation, the Lord hath appointed the strōger to bear his infirmities: and this is the benefit which here Dauid craues.

Basile so expounds these words, as if Dauid for his sin had been separate from the congregation [Page 197] of Gods people, as Miriam was for her leprosie; Publique sin, is like Miriams leprosie, that se­parated her frō the Congrega­tion. and therfore, now praies againe, that he may be receiued into the communion of Gods people. Which more clearly is expressed, by the transla­tion of Symmachus; Conuersentur mecum timen­teste: Let such as feare thee, haue conuersation with me; and let me not be abhorred of them.

How-euer it be, wee may see that the harts of Why God suf­fers the coun­tenāce of good men, to bee cast down on other good men. men, are in the hands of the Lord: and that ma ny times, godly men are made strange to other godly men. Wherein, the Lord hath no other re­spect, but that our harts should not depend vpon the testimonie of man. God is so iealous ouer his children, & wil haue their harts so wholly bound vnto himselfe, that he cannot be content we shold put our comfort, or seeke our approbation in a­ny creature. And in this sort did hee so humble Dauid, that as hee protests, Psalm 69. hee found not one to comfort him; and all for this end, that he might learne to comfort himselfe in the Lord his God.

In this description of the children of God, we Knowledge & [...]are of God [...]equired toge­ther. see how feare & knowledge are required to make vp a godly man: knowledge of GOD without feare, breeds presumption; and feare of GOD without knowledge, breeds superstition: as we see how the Gentiles, fearing a diuinitie which they knew not, haue fallen into most beastly I­dolatry.

DAuid beeing sore troubled by wicked Desertions spirituall, doe sore cast downe the godly. men, & finding that God delaied to com­fort and deliuer him, was sore deiected & cast downe in his owne mind: so that his soule fainted, his eyes failed, and his body became like a bottle in the smoake. All hatred, and inimitie of man, is easily comported, where God shewes his fauorable face: but when the godly are sore trou­bled by men, and find not their soules comforted of God, their strength failes them. Euen as the body, wanting naturall helps to refresh it, be­comes As a body wan­ting meat fain­ [...]th: so &c. faint, and falls in a swoune: so the soule, de­stitute of heauenly comfort, languisheth. For the godly liue by mercy; and can no more endure to want the sense of mercy, then the body can con­sist without those naturall means, which increase and conserue the life thereof.

Yet doth hee neuer so faint, but that some life The godly ne­uer so faint, that they lose all life. remaines in him; for he subioynes immediatlie, I wait for thy word. Waiting for comfort, is an [Page 199] action of faith, & an effect of life. As in the midst of Winter, there is a substance in the Oake and Elme, euen when it seemes to bee dead: so is it with the Christian; in his greatest extremities, ☜ some spark of life remaines in him. For the life o [...] Christ Iesus whereby hee liues, is of that nature that it cannot die: it may be weakened, but can not be extinguished. Our petitions should all be warranted by the word.

For thy word.] In the first part of the verse, hee protested that he waited for Gods saluation; and now he saith, he waited for Gods word. Teach­ing vs first, not to seek any thing frō God, which his word warrants vs not to craue. And next, how we should giue such credit to the word of God, as to belieue it; euen then, when in our sense there is no likelihood of the performance of it.

IT is a customable manner of Gods working Answer of our prayers delaied many times, and why. with his children, to delay the aunswere of their prayers, & suspend the performance of his promises: not because he is vnwilling to giue; but because he will haue them better prepared to receiue, Tardiùs dando quod petimus instantiā no­bis Chrys. in Math. orationis indicit: he is slow to giue that which we seek, that we should not seeke slowly, but may be wakened to instancie and feruencie in prayer, which he knows to be the seruice most acceptable [Page 200] vnto him, and most profitable vnto our selues. And for this cause, continuance in prayer is com­mended vnto vs by the Apostle.

HEe still insists in his former complaint, The troubles of the mind di­stemper the body. declaring how the greatnes of his in­ward anguish, had extenuated & worne the natural strength of his body, so that hee was becom like a bottle dryed in the smoak; his skin contracted, withered & wrinkled with the great­nes of his griefe. The like he hath Psa. 32. that the moisture of his body, was turned into the drouth of Sommer. The troubles of the mind affect the body, & distemper it: and the best way, in such cases, to mitigate bodily diseases, is to pacifie the mind.

But again, when we see the great anguish of Da­uids Gods children exercised with sharp afflicti­ons. mind, and how his beautifull body was now become but a withered skin; let vs consider how how hardly the Lord deales with his children, whom he loues most dearly. He iudgeth vs in this world, that wee should not be condemned in the world to come. By the fire of affliction, he burns vp the superfluities of our nature, which in pro­sperity increase vpon vs, to the great hinderance of the work of our saluation. And againe, that he Reasons hereof giuen. may make vs capable of heauenly cōfort, he takes [Page 201] carnal comforts away from vs: for so long as we are delighted with the one, we can neuer feele the consolation of the other. This should learn vs, not to be discouraged, when in the same maner God deales hardly with vs. His rods may be sharp: but his way is mercy. He may doe to his children, as Ioseph did to his brethren; speak roughly to them, and make himselfe strange toward them: but his louing affection cannot euer be hid from them.

THis verse containes a supplication; wher­in The reason of Dauids suppli­cation. Dauid craues, that God would iudge between him & his enemies. The reason hee vseth, lurks in the Interrogation; How manie are my daies? My time is not long, my dayes are but few: then let them not passe comfortlesse; but let me see that thou art a God of iudgement (who wilt do according to thy word) and men: There Psalm. [...]8. 11. is fruit for the righteous: Verely, there is a God that iudgeth righteously on the earth.

To shew the breuitie of mans life, he reckneth Mans life mea­sured by dayes, not yeeres. it not by yeers, but by daies. And this considera­tion of the shortnes of our life, Dauid vseth it as an argument, somtime to moue the Lord to com­passion, and sometime to stirre vp himselfe to [Page 202] further piety & godliness: as we may see Psa. 39. And truly, it were good for vs, oftner then we doe, to thinke vpon this question of Dauids, How A question al­way to be re­membred. many are my daies? For we are deceiued vvith the shadow of this life, cōceiting it to be longer, then we shall find it to be: whereof it comes to passe, ☞ that men are prodigall of their daies, as if they would neuer be done. Their rents, their money, their garments, or any other thing they haue, they spend sparingly, & with moderation; onely they are wasters of their daies, as if they had Me­thusalems yeeres in a treasure. Let vs pray vvith Moses, for grace to number our dayes, that wee may apply our harts vnto wisedome. When wee look to the by-gone time, and see how wee haue ☜ misspent it; when we looke to the time to come, and see how vncertaine we are of it, let vs redeem the time we haue, to vse it well.

When wilt thou execute.] Dauid was far from Prayer against our enemies, how it should be framed. hatred, crueltie, or priuate affection: for in all these his petitions he was the pen-man of the ho­ly Ghost, and spake nothing of any priuate moti­on. Where, that wee may know how farre forth wee are to follow him in these, let vs remember, that God executes two sorts of iudgements vpon Such iudge­ments as are preparatiues to mercy, may be prayed for. men: some are preparatiues to mercy; such as were inflicted vpon Saul, when hee went to per­secute the Saints at Damascus: he was cast from his horse, and strooken with blindnesse: and for these we may pray, that God will execute them [Page 203] vpon them, who are sleeping in their sinnes; that rather they may be wakened by Gods iudgmēts, and moued to repent, then perish in their impie­tie. But not those iudgements that are fore­runners of wrath. Others again of his iudgments, are but fore­runners of that great and last iudgement, which he wil execute on all the wicked; such as were the punishments of Caine and Iudas. The first, works conuersion; the second, confusion; and for these wee can not pray against our enemies: because, howsoeuer their works be euill for the present, ☜ yet wee know not what the Lord may doe with them heereafter.

Who persecute mee.] Dauid was a godly man▪ Godly men, euil recom­penced of the world. approued of God, and a profitable instrument to his King and Country. When Saul was vexed, he did mitigate his trouble with the Harpe: hee slew Goliah, and ouerthrew the Philistims: yet ye see how he is recompenced. Such commonlie is the reward which godly men gette in this world, at the hands of them, to whom they haue been instruments of greatest good.

And this persecution, many waies are the wic­ked Sundry sorts of persecution. guiltie of. The railing of Shimei against Da­uid; the mocking of Isaac by Ismael: these the world esteemes no sinnes, or very small; but the Lord ranks them in among bloudie sinnes, and calls them persecution: learning all men not to speake euill, or scorne the godly, least they fal in­to greater sinnes then they are aware of.

HE insists stil in his complaint against his Enemies of Dauid descri­bed. enemies; & describes them first frō the quality of their persons: They were proud. Next, from their labor & subtilty; They digged pits for him. Thirdly, from their mani­fest iniquitie; Their courses against him, were not according to Godslaw.

The proud. See ver. 69. 21. 51. 78. 85.

Haue digged pits.] Their labour and subtiltie Pridecan hum­ble it selfe for a greater van­tage. whereby they oppugned Dauid, is heere noted. Whereby this seemes strange, that a proud man should be a digger of pits: but so it is, that pride for a time can submit it selfe, for a greater vantage ouer him whom it would tread vnder foot. The wicked is so proud, that he seeks not God: yet hee Psal. 10. 4. 10. croucheth and boweth, to cause heapes of the poore fall by his might. So proud Absalom abased him­selfe, to do all men reuerence; subiecting himselfe, to meanest subiects: that so hee might prepare a way to vsurpation ouer his king and father.

But mark; he saith not that he had fallen in the The wicked are taken in their owne s [...]are. pits which his enemies had digged. No, no: in Gods righteous iudgmēts, the wicked are snared in the work of their own hands, while the godly escape free. He hath made a pit and digged it, and Psalm. 7. 15. is fallen in the pit that he made: his mischiefe shall return vpon his own head, & his cruelty vpon his [Page 205] owne pate. Thus Haman hanselled the gallowes Example here­of in Saul and Haman. which he raised for Mordecai: and Saul, when he thought by subtilty to slay Dauid with the Phi­listims sword (when he sent him out to seeke two hundreth of their fore-skinnes in a dowrie) was disappointed of his purpose: but he himselfe at length was slaine by their sword.

Which is not after thy law.] As Dauid by this Comfort when we see wicked men are our e­nemies. aggrauates the grosse impiety of his aduersaries; so doth he also greatly comfort himselfe. For why shall we be discouraged, to haue these men our enemies, of whom we clearely see, that ney­ther their persons nor actions are according to Gods lawe?

HEere he reasons from the equity of his The Word giues comfort against all trouble. cause, & the iniquity of his enemies: & vpon these sends he vp his prayer, Lord helpe me. As for my enemies, they persecute me falsly and without a cause; as for me, I know thy commandements are all true, and that they can­not be deceiued who depend vpon them, nor yet prosper that are against them. He shal neuer want comfort in trouble, who cleaues vnto the word of God: who euer be against vs, keepe it on our side, and it shall be well with vs.

[Page 206]Againe it is to be marked, that he declines no Profitable for vs to be exerci­sed with affli­ctions. persecution, but seeks Gods help in it. He knew, that all they who will line godly in Christ, must suffer persecution; Deuotionem fidei, praelia perse­quuntur, & Cito fides inexercitata languescit; Faith not exercised with tentation easily lan­guishes: yea, sith the Lord chastises euery one whom he loues, hee may iustly suspect himselfe, who liues without a crosse. Si desint certamina, vereor ne deesse videatur, quicertare desideret; If Amb. in Ps. 119 there be a man who hath no battell, it is to be fea­red, least he be such a one as desires not to fight: ☞ and so what can he be but a captiue of Satan?

But in al our persecutions let vs euer take heed We should take heed to the cause for which we are troubled. Cyprian. that our cause be righteous, and we may say, They persecute me falsly: potest enim quis persecutiones pati & non iniustè: and it is euer Causa non poena facit Martyrem. But let none of you suffer as a murtherer, or a thiefe, or an euill doer, or a busie body: if any man suffer as a Christian, let him not 1. Pet. 4. be ashamed, but glorifie God in this behalfe.

Helpe mee.] Profane mockers thinke that a man is weake when he is driuen to Gods helpe; but indeed then he is strongest when he is weak­est in him selfe, and seeks help in his God. So long as we depend on the arme of flesh, whether it be our own or others, the Lord will do the lesse for vs: but when distrusting our selues we relie vp­pon him, then is he strongest to worke for vs.

IN this verse are two things; a complaint of the malice of his enemies, & a protestation of Malice of the wicked is insa­tiable against the godly. his constant affection toward the word of God. In the first he complains, they had not only troubled him, but almost consumed him: the ma­licious cruelty of the wicked is insatiable, it can­not be quenched: nay, not by death; for euen af­ter death they rent both the name and the bodies of godly men. Dauid was not thus farre deliuered They rent both their names and their bo­dies after they are dead. into his enemies hands; but he complaines, that their malice almost had vndone him. We mark it for this end, that we may know it is Gods great prouidence, that at any time we liue among the wicked, and are not consumed by them.

Secondly, we marke here the great weakenesse and infirmity of Gods children, who oftentimes It is mans in­firmity to be cast down with tentations cōming from men more then those that come from God. are more discouraged w ^th those tentations which come immediatly from men, then with those o­thers which com immediatly from God; in the one they stand strong; in the other they faint and are ouercome. Surely because wee are in a great parte carnall, therefore is it, that the want of mans comfort and countenance commoues vs. If we were as we should be, or as Nazianzen Nazian. compares vs, like Rockes in the Sea; what ☜ would we regard the wind of mens mouthes, or raging waues of their turbulent affections? As an [Page 208] arrow shot at a stone, returnes to him who sent it, or otherwise fals downe to the ground: so an in­iurie done to a spirituall man, who is built like a liuely stone vpon the Rocke Christ Iesus, returns to the doer, but troubles not the receiuer. If it be otherwise, that we consume and faint for the iniu­ries of men, all this weakenesse proceeds from our vnregenerate nature.

Thirdly, we marke here the Lords dispensati­on, Why God will haue his chil­dren brought very low by af­fliction. in his manner of working with his children; who not onely suffers them to be troubled, but brought so lowe by trouble, that in their owne sense they are almost consumed. Both in outward & inward troubles doth the Lord humble them so farre, that they are brought euen to the doore of death, that so their faith and his truth may be the more manifested. Thus the Apostle pro­tests, that he receiued in himselfe the sentence of 2. Cor. [...]. death; all for this end, that hee might learne not to trust in himselfe, but in God, who raiseth the dead. For so long as in danger there is any hope of remedy, our infidelity casts her eye a wrong Infidelity rea­die to goe [...] whooring frō God. way: but when we are brought to such extremi­ty, that with Peter we begin to sinke in affliction, then we looke to the Lord; we c [...]aue the helpe of his hand, and hee releeueth vs; and wee cannot but acknowledge that our d [...]iuerance is come from him onely: and so by the greatnesse of our trouble, our faith is [...]roborate, and the praise of Gods truth more [...] manifested.

MAny a time in this Psalme doth Dauid Desertion is like death to the godly. make this petition: & it seems strange, that so often hee should acknowledge himselfe a dead man, and desire God to quicken him. But so it is vnto the child of God; euerie desertion, and decay of strength, is a death: so desirous are they to liue vnto GOD, that vvhen they faile in it, and find any inabilitie in their soules to serue GOD▪ as they would, they ac­count themselues but dead, and pray the Lord to quicken them.

According to thy louing kindnesse.] Hee op­pones Gods kindness is our defence against mans malice. Gods kindnesse to his enemies malice; and it is very comfortable: I am troubled with their malice for thy sake; and therefore I craue to be refreshed with thy kindnesse: acknowledging, that in Gods kindnesse, there is comfort enough against all the malice of wicked men whatsoe­uer; according to that opposition vvhich hee makes in another place: Why boastest thou thy selfe Psalme 52. 1. in thy malice? the louing kindnesse of the Lord indureth daily.

Dauid knew a two-fold kindnesse or benigni­tie in God: One generall, extended to all his crea­tures; A two-fold kindnesse in God. whereof he speakes, Psalm 145. All liuing Psal. 145. [Page 210] creatures depend vpon thee, and thou giuest them meate in due season. Another, speciall; toward his owne beloued in Christ: and for this hee prayeth, Psalme 106. Visit mee with the saluati­on Psalm. 106. of thy people. And againe; Looke vpon mee, and be mercifull vnto mee, as thou vsest to those that feare thy name. And for this now he pray­eth, that God would be good vnto him: not one­ly by that generall kindnesse, by the which as a Creator hee is good vnto all his creatures, but according to his speciall fauour; whereby, as a louing father, he abounds in kindnesse, towards all his children in Christ Iesus.

So shall I keepe the testimonies of thy mouth.] Man without grace is but dead, and can doe no good. Hee protests heere▪ that [...] the Lord quic­ken him, there is no strength in him to obey, nor to doe any other ac [...] [...]ing to Gods spirituall worsh [...] [...] [...] dead man can doe actions [...] natural life. Presumptuous professors re­proued.

But the presumptu [...] [...] ▪ of his age, find no difficultie in the [...] they can pray well enough, [...] [...]m­selues: ☞ but they are saire de [...]; [...] Lord renew his mercy towar [...] [...], & [...] daily by his spirit of grace, wee [...]hall be bu [...] [...] senselesse stocks in praysing, praying, [...] the Lord our God. Non enim commun [...] [...] custodit coeleste mandatum, sed illa quae [...] fulcitur aeterno per operationē gratiae spiritualis [Page 211] for it is not this common life which keepes the heauenly commaundement; but that life which is sustained by the eternall, and spirituall opera­tion of the grace of God, which the Lord may encrease, and conserue in vs for euer.

IN the last Section, Dauid complained A comfortable meditation of the eternitie of Gods word. to God of the malicious doings of his enemies; he comes now to shew what sustained him in his troubles: to weet, the certaintie and eternitie of the word of God; by the which he considers, that both heauen and earth were sustained: and thereof concludes, that so long as he trusted to Gods word, he could not faile. So that he giues this glory to the Lord, that his word onely kept him, that he perished not in his affliction.

Thy word.] Dauid here makes a secret opposi­tion The word of God, opposed to the word of man. between the words of his enemies, and Gods word. Sore was he troubled with the long toūgs of the wicked. Hoc enim est opus diaboli, vt seruos Dei mendacio laceret, & falsis opinionibus glorio­sum Cypr. lib. 4. Epist. 2. nomen infamet; vt qui conscientiae suaeluce cla­rescunt, alienis rumoribus sor didentur. It is true which Philo saith, Veritas opinione melior est, non tamen est negligenda fama: truth is better then o­pinion; Philo. [Page 213] and it makes not much, what wrong opi The good name of a chri­stian should be regarded: and why. nion be conceiued of vs: yet the same or good name of a man is not to be neglected (specially if he be in a publick office) that by his name he may do good vnto others. But because this cannot be obtained, and Innocencie itselfe cannot hold off the scourge of the tongue, wee must oppone the word of God, to the words of wicked men; re­sting Innocence de­fends vs not frō the calum­nies of m [...]n. with Io [...] in this, That our witnesse is in hea­uen: and with S. Paul, in the testimonie of a good conscience. Then shall we not be discouraged for the words of man, hauing both Gods word, and our owne conscience, to warrant vs.

And for our farther comfort, let vs remember Words of men most effectless, when they are stoutest. how the words of men, when they are greatest, are most vaine and effectlesse; and on the con­trarie, that GOD is as good, as his word; yea, and better, doing more then can be expressed by word.

It was a proud word of Iezabel, God doe so to me, and more also, if I haue not the head of Elijah ere tomorrow at this time: but the dogs got her head, and shee got not the head of Elijah. Such also were the words of Sennacherib, boasting by Rabsache, that he would make the inhabitants of Ierusalem to drink their own piss: but these were vaine words, and vanished with the wind. Onely the counsell of the Lord stands: what hee deter­mines, shal be done; and as he speakes, it shall as­suredly come to passe.

[Page 212] [...] [Page 213] [...] [Page 214] In heauen.] By this, Basile vnderstands Angelo­rum What is meant here by heauē. coetus coelum inhabitantes, qui diuin [...]m legem custodiunt: the company of innumerable An­gels, who obserue the law of God. But the words following, declare hee meanes the frame of the same visible works; wherein the constancie of Gods truth doth appeare most manifestly.

For two causes then doth Dauid so speak. First, The changes of this world, cumber our faith. to draw vs from looking to the instabilitie of things heere vpon earth (wherein are restlesse changes and vicissitudes) to a consideration of the stabilitie of Gods decree in heauen. Vtcunque versentur res humanae, & omnia sint varijs in­clinationibus Vatab. obnoxia, tamen verbum Dei non est subiectum ordini naturali: In earth, the word of God is not onely controuerted, but contradicted Then it is good to looke vp vnto heauē. and resisted; and the state of things so mutable, that oftentimes the wicked prosper and are exal­ted, the godly cast downe, and sore oppressed. To vphold vs against this tentation, let vs looke vp, & cast the anchor of our soules within the vaile: Heb. 6. 19. there we shal see an vnchangeable decree of God, which shall change all these things againe, and bring to the end spoken of in his word.

The other cause why he so speaks, is, that this The visible frame of hea­uen, a witnesse of Gods eter­nall truth. visible frame of the heauen, stands as an eternall witnes of the veritie of Gods word, that hee will not retreat nor call back that which hee speaks: for he once commanded the heauens to be, and incontinent they were, and euer since continue. [Page 215] Thus wee see how the godly profit by looking into the works of God; euer drawing some spiri­tuall consideration out of them: but of this here­after.

AS hee collected the certaintie of Gods word, by the indurance of heauē; so now The creatures cannot teach the way of sal­uation, but cō ­firme vs in it. he confirmes it, by considering the foun­dation of the earth. Sith the foundation of the earth, made by the word of God, abides sure, shal we not think, that the foundation of our saluati­on, ☜ laid in Christ Iesus, is much more sure? Though the creatures cannot teach vs the way of saluation (for, that we must learn by the word) yet doe they confirme that which the word saith. Thus saith the Lord, vvho giues the Sunne for a Iere. 31. 35. light to the day, and the courses of the Moone and Starres for a light to the night; If these or­dinances depart out of my sight, then shall the seede of Israel cease from beeing a Nation before mee for euer. As there Ieremie gathers the sta­bilitie The certaintie of our saluatiō of the Church, from the stabilitie of the creatures: so here Dauid cōfirmes the certainty of our saluation, by the most certaine & vnchange­able course of the creatures: and both of them are [Page 216] amplified by Christ Iesus; Heauen & earth may passe, but one iot of Gods word shal not fall to the ground. Let vs therefore be strengthened in the faith, and giue glory to God.

Tho [...] hast laid.] This worke of God is often mentioned in holy Scripture, to commend the The glory of God shineth in the worke of creation. Iob. 38. glory of Gods wisdom and power. Yea, the Lord himselfe glories in it: as ye see in his speech to Iob; Where was [...] thou when I laid the foundation of the earth? declare, if thou can, who laid the measures thereof? who first stretched the line ouer it? wher­vpon are the foundations of it set? or who layd the corner stone therof? He hath founded it without Earth founded without a foū ­dation. a foundation: for the pillars of the earth, menti­oned by Anna, are no other but his word and de­cree. But alas! how great is our stupiditie? vvee walk vpon earth, & it beareth vs vp: but we neuer consider, how God sustaineth it by his mightie power, that we may giue glory to him.

And it abides.] As the Lord by his vvord made the vvorlds; so beares hee vp all things by Creation as a mother; Pro­uidence a nurse conseruing things created. his mightie word. Creation is as the mother, and Prouidence the nurse & conseruer of al the works of God. God is not like man; for hee, when hee hath made a worke, cannot maintaine it: hee ☞ buildeth a shippe, and cannot saue it from ship­wrack; hee edifies a house, but cannot keepe it from decay: it is otherwise with God; we daily see his conseruing power, vpholding his crea­tures: vvhich should confirme vs, that hee will [Page 217] not cast vs off, nor suffer vs to perish (sith we are the works of his hands) if wee doe depend vp­on him, and giue him the glory of our Creator, Conseruer, and Redeemer.

THe same argument by which Dauid here Out of the wholsom word profane men (like wasps) ga­ther poyson. proues the truth of Gods word, is vsed by profane mockers to improue it. Where is (say they) the promise of his comming? for since the fathers died, all things continue alike from the 2. Pet. 3. 4. beginning of the Creation. There is so great diffe­rence between a godly, and a godlesse hart, that where the one of euery thing learnes to be more godly; the other learnes to be more profane: like poysonable Waspes, who out of most wholsome hearbs, gather nothing but poyson.

For all are thy seruants.] From the Angel to All creatures, frō the Angel to the worme, serue the Lord of Hosts. the worme, all serue him: he is the Lord of Hosts; let vs also serue him, and then shall they serue vs. But it is both sinne and shame, that where the raging water, and furious fire serue God at his commaund, onely man, made to his own image, disobeyes him. And therefore againe, feareful is the recompence; that where it is said, The Lord Psalm. reioyceth in all his works, of man onely the Lord said, It repents mee that I made man. Gene. 6.

[Page 218]The Lord grant it may repent vs, that euer we offended so good a God: and so the Lord may be pacified toward vs in Christ Iesus.

HE now declares vnto vs what profit hee Sith other crea­tures are vphol­dē by his word, much more the Christian. made of his former meditatiō: to weet, that the certaintie of Gods word kept him, that he perished not in his affliction. Sith he saw it was a sure and powerful word, whereby o­ther creatures were sustained, he collects it could neuer faile him: & so leaning vpon it, he foūd him selfe vpholden by it in his greatest afflictions.

Let vs learne of Dauid, to seeke our comfort in Comfort which is not from Gods word, brings two great euills. time of trouble, out of the word of GOD: for all other comfort, which is sought with neglect of this comfort, brings two great euils. First, it encreaseth griefe, how-euer for a time it seeme to mitigate it. And next, it leaues a man destitute, when he hath most need of comfort. Onelie the comfort of Gods word bides with vs, when all o­ther comfort for sakes vs.

My delight.] The word signifieth delights, in The word hath comfort for e­uery estate of life. the plurall number. Many were the sorowes of Dauids life: but against them all, he found as ma­ny comforts & delectations in Gods word. With such varietie of holy wisedom, hath God penned [Page 219] his word, that it hath conuenient comfort for e­uery state of life: & therfore the children of God account nothing so deere as it; they preferre it to their appointed foode. Yea, as the body cannot liue out of the owne element of aire; so cannot the soule of a godly man, without comfort of the An answer to worldlings, who say they find no delight in Gods word. word. Where, if it be obiected to vs by world­lings, Where are those manifold delights which ye say are in the word? we hear nothing but one & the selfe same thing repeated vnto vs: The best answer to them is, Come and see. Taste and consi­der ☜ how gracious the Lord is: and yee shal find, that euery repetitiō of it brings new delight. And this they may learne by their naturall affection toward bodily foode: which is so great, that the same kind of foode, where-vpon they feede this day, they long for it againe to morrow; and with a new appetite, long to haue renewed euery day. And if they were as well acquainted with the spi­rituall life, their affection would be, in the same manner, renewed euery day toward the word of God. For the truth is, that no Monarch in the world can furnish his table with such varietie of delicates, as are offred to vs in the treasures of Gods word.

Perished in mine affliction.] Dauid was a god­ly Men fruitful in godlinesse, by affliction made more fruitfull Iohn 15. man, and deerely beloued of the Lord his GOD; yet is hee sore humbled by affliction: for euen those branches which are fruitfull, God will purge, to make them more fruitfull.

[Page 220]Our nature is so rebellious, that without sore afflictions, it cannot be tamed & subdued. Stones cannot be squared for palace-worke, without strokes of the hammer; gold can not be purged and prepared for work, without fire; neither is corne separated from the chaffe, without wind. We are Gods corne: let vs abide the wind of ten­tation, to clense vs from the chaffe of our corrup­tion. Wee must suffer the fire of affliction, that ☞ we may be fined, and made vessels of honour for the house of God. And we must be content, that the hammer of God strike vpon vs, to beat away our proud lumps, that so we may be squared, and made ready, like liuely stones, to be laid in hea­uenly Ierusalem. More of this, see ver. 50. 52.

THis verse hath a protestatiō of his thank­fulnes; None cōtemne Gods word, but such as haue gotten no benefit by it. Basile in Psal. 119. he had found life in Gods word, and he resolues neuer to forget it: Expe­rientia edoct us iustificationes tu as producere vitā, inextinguibilem illarū memoriā seruabo. It is no maruel, that they who neuer got life by the word of God, haue no delight in it: the excuses of men here auaile not. Certain it is, the cause of all con­tempt of Gods word, is from this, that men ne­uer found life, nor comfort by it. Whereof see Sect. 1.

[Page 221]But it is worthy to be marked, that he saith It is not the Word that quickens, but God by his Word. not, the Word quickned him; but God by the Word quickned him. The Word was preach­ed at one time, by one Preacher S. Paul, to many people assembled together at Philippi: but many heard it who got not life by it; onely Lydia by that Sermon had her heart opened. Paul may plant, Apollo may water; but God must giue the increase. Let vs thanke God for the word he hath giuen vs; and let vs pray to God that grace may be ioyned with it: so with the Gospell, ha­uing the blessing of the Gospell, it shall become the power of God to our saluation.

MAny reasons hath Dauid vsed hitherto, Sith man is carefull to keep that which is his owne, shall we thinke that God loues not those who are his owne? to mooue the Lord to bee mercifull to him: but none more forcible then this; I am thine. A strong reason indeed, where man in a good conscience can vse it: for if we who are euill and weake, haue a care of euery thing which is ours, that we will not (if we may) suffer it to pe­rish; euen our garments, and our houses, and our cattell, we haue a care to conserue them, because they are our owne: how great may we thinke is the Lords care toward his owne, whom he ten­ders with greater compassion thē any earthly fa­ther [Page 222] can doe to his children?

But howsoeuer this seeme facilis vox & com­munis, Euery man c [...]n not say to the Lord, I am [...]hine. Tuus sum: as easie a voyce as it is com­mon, to say, I am thine; yet few are they, who in a good conscience may say it. Mentitur enim Basil. in Ps. 119 peccator, si se seruum Dei nominet: A man in his sinnes, lies, if hee say that hee is the seruant of God; for to what-euer thing a man giues obe­dience, vnto that same is hee a seruant. O how Rom. 6. 16. many people, and nations, and wealthy men are there in the world, Qui paupertatem putant Domino seruire, who thinke it a po­uertie Ambrose. to serue GOD! Hee who is aboue all seemes nothing to them: and they seeke other things with such insatiable affection, as if the Lorde Iesus, in whom are all things, were not sufficient for them. Can these men say to the Lord, I am thine?

But these men are not the worst: for yee shall Yea, rather men now are so profane, that e­uery kinde of si [...]ne may say vnto them, Thou art mine. finde now a bastard Christian, so profane, that when all vices are gathered, euery one may say to him, Thou art mine: Quomodo ergo qui hui [...]s­modi est, potest dicere Christo, Tuus sum? How then may such a man as he say vnto Christ, I am ☞ thine? Concupiscence, Auarice, Ambition, and the rest vpon iust reasons of seruice, done by him to them, challenge him to be theirs. Of such a man it may be spoken that was said of Con­stantinus Copronymus; Eum nee Christianum esse, Cent. nee Iudaeum, nee Paganum, sed colluuiem quandam [Page 223] impietatis, That he was neyther a Christian, nor a Iew, nor a Pagan; but a confused masse of all impietie. And how then can such a one say to the Lord, I am thine?

But if so they will say, let them receiue their How the Lord acknowledges not profane men to be his. answere; Away ye workers of iniquitie: hee is not alway mine, that saith Lorde, Lorde. Wic­ked men may so say, Sed vo [...]e non corde; but it is with their tongue, not with their heart. As Iudas euen then pretended that he was one of Christs, when Satan had entred into him: but the aduersary iustly might challenge him by the like of these speeches, which by Am­brose properly are ascribed to him; Non est How Satan challenged Iu­das as his ow [...]. Tuus, Iesu, sed mens est: quae mea sunt, cogi­tat, qua mea sunt in pectore volutat, tecum epulatur, & me [...]um pascitur: à te panem, à me pecuniam accepit, tecum bibit, & mihi sangui­nem tuum vendit: He is not thine, said Satan to ☜ the Lord Iesus, he is mine; his thoughts and co­gitations are mine; he eats with thee, but is fedde by me; he takes bread from thee, but mony from me; he drinkes with thee, and sel [...]es thy bloud to me. A fearfull conuiction of men, who giue their word to Christ, professing his name; but their workes to Satan, doing what hee commaunds them. These men cannot say with Dauid, I am thine, O Lord.

For I haue sought.] See here how Dauid qualifies his protestation: from his earnest affection to [Page 224] the word of God, hee proues that hee was Gods How Dauid proues that he was Gods man. man and his owne seruant. It is not wordes, but affections and actions, which must proue vs to be the Lords. Tuus sum, quia id solum quod tuum est quasiui: I am thine, because I sought nothing but that which is thine, and how I might please thee. Mihi in tuis iustificationibus est omne patri­monium: in the obseruance of thy precepts is all my patrimony.

TWo things againe he notes in his ene­mies: A great miracle that the sheepe of Christ are preserued in the midst of raue­ning Wolues. diligence, in waiting all occasions whereby to doe him euill, and cruelty vvithout mercy; for their purpose was to de­stroy him: wherin, still we see how restlesse and insatiable is the malice of the wicked against the godly. Daniel his preseruation in the Lions den was a great miracle: but it is no lesse a maruellous vvorke of God, that the godly who are the flock of Christ, are daily preserued, in the midst of the vvicked; who are but rauening Wolues, & thirst for the bloud of the Saints of God, hauing a cru­ell purpose in their heart if they might performe it, vtterly to destroy them. When we see them disappointed, let vs giue thankes with the Iewes; If the Lord had not beene on our side (may Israel [Page 225] now say) If the Lord had not beene on our side, Psal. 124. when men rose vp against vs, then had they swal­lowed vs quick, when their wrath was kindled a­gainst vs: but praised be the Lord, who hath not giuen vs a pray to their teeth.

But I will consider.] The cōsideration of Gods word, is a strong stay against all temptations. See verse 9. 15. 59. 95. 159.

IN the conclusion of this Section, hee com­pares The vanitie & instabilitie of all earthly plea­sures. Gods word, with all other most perfect and excellent things that are in the vvorld; and hee sheweth how they shall faile and vanish, but the word of the Lord endureth. Nihil tam perfectum, vel absolutum est omniex parte, quod finem suum non habeat. Experience lets vs see this to be a truth: for there is no day so pleasant, but ☜ a night puts end to it; no Sommer so fruitful, but a barren Winter ouertakes it; no body so plea­sant and liuely, but death destroyes it; frequent eating and drinking in the dayes of N [...]h, but the flood came and tooke them all away; great mirth among the Philistims vpon their Patrons holy-day, but their banquetting house became Iudg. 16. their buriall.

[Page 226]The Monarch of Babel, that golden head, had Esay 14. 1 [...]. feet of clay, and in the end, wormes spred vnder him, and wormes couered him. All the pomp of the world is like the gourd of Ionas, flourishing one day, and fading another. The wind shall ca­ry Psalm. 1. away the vngodly like chaffe: all their most perfect pleasures, are like a light thing bound vp in the wings of the wind, which is easily caried a­way.

When we come to be men, we laugh at those A cleere decla­ration of the vanitie of this life. things wee did when we were children: for they, as wee see, take great delight to build houses to themselues in the streets, of shells and stones, and delight to behold them; which albeit they were Chrys. in Math. hom. 24. able to stand, yet could they not profit them. We ☞ are not yet come to the perfect age of Christian men: but when we shall be, then shall wee vnder­stand how foolish now men are, whose care is to increase their rents, and inlarge their sumptuous buildings, Quae ciuem coeli capere non possunt: which cannot lodge a Citizen of heauen. Let vs therefore so vse this world, as if wee vsed it not; possessing it so this day, as ready to part with it to morrow.

But thy commandements.] There's the other The word of God is called large, because the comfort therof indures. Euthy. in Psalm. 119. member of the opposition. Hee calls the com­maundements or word of God exceeding large; Quia cos omnes recreat, & corda corum dilatat, qui in angus [...]ijs, & afflictionibus versantur: be­cause it refresheth them all, and inlargeth their [Page 227] harts who are in distresse and affliction. And a­gaine, it is so large, that it hath none end, Propter amplitudinem suam fideles nunquam deseret: and the amplitude thereof is so great, that it neuer Whē all world ly comforts fai'e. failes the faithfull. Worldly riches serue world­ly men so long as they liue, and make some ser­uice also in conueying their bodies with a pom­pous funerall to the graue: but there it leaues them, and goes no further with them. Onely the word of God sustaines the godly against all ten­tations, so long as they liue; it conuoies them vn­to death; and the comfort therof abides with them for euer when they are dissolued.

HE insists here still in the declaration of his earnest affectiō toward the word, Many speake that by cu­stome, which in conscience they dare not present vnto God. and the notable fruites which he rea­ped thereby. His affection is decla­red, ver. 1. Oh how loue I thy law! Wherin ye see, hee calls God himselfe 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, A great grace to speak to God frō an vpright hart. 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.

[Page 229]All that GOD craues of vs is loue. Therefore God craues no­thing of man but loue. 1. Tim. 1. Ambr. in Psal. 119. 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 We are inex­cusable if wee giue it not. 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 How loue to God may be tryed. 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 The nature of loue, it cannot lurk, but will tell where it is. 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 [Page 230] the word of God: First, meditation of that which Means to grow in grace, are meditation, prayer, thanks­giuing, & con­ference. 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.

NOw he prayseth the word for the singu­lar Dauid cōpares himselfe with three sorts of men, his ene­mies, his tea­chers, and the ancient. 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, Not to com­mend himselfe but the word of God. 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 [Page 231] world, are wiser in their owne generation then Worldlings, in what respect they are called wise. 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 Time will try whether they or the godly be more wise. 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.

HEere is the second amplification; That Godly men tel what they are, but not of pre­sumption. 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? [Page 232] To such, saith Nazianz. Our Lord was 30. yeers Nazian. He is not meet to be a teacher of Christians, who is not a disciple of Christ. 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, Ambr. lib. 1. off. cap. 1. 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, Macar. h [...]. 16. & 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, That God giues more grace by an instrument, then the instru­ment hath, partaker of that grace himselfe, whereof hee is an Embassadour to others, it falls out often­times, that greater measure of light and grace, [Page 233] is communicated by his ministrie to another, proues that hee is the dispenser of graoe. 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 Sith the wicked glory to make others more wicked, shal we grudge, that o­thers by vs are made more learned & god­ly then our selues? 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.

THe third poynt of his comparison is How youth & old age are to be considered. 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 A warning to aged men. 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.

DAuids wisedome, which hee learned by To resist sinne, not to want sin, is our greatest perfection on earth. 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 Amb. in Psalm. 119. 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 He can resist no sinne, who resists not all sinne. 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 [Page 236] 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 Euery sin recei­ued within vs, opens the dore to another. 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.

LEast it shold seem that Dauid ascribed the Our naturall inabilitie to good. 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.

[Page 237] For thou taught'st me.] Dauid was taught by They onely learne who are taught of God. 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.

GOds teaching workes euer in the heart a God when he teaches speaks to the heart. 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, w ^ch 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 Euthym. The causes why many now profit not by hearing of the word. animae sensibus non pollēt, they want the intel­lectuall senses of the soule (for as to a sicke man, that w ^ch 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 [Page 238] 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, A Christian apprehends good offered in the word, not with one, but all his le [...]ses. 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 w ^ch 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 Sith Gods pro­mises are sweet, how sweet will their perfor­mance be? 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 1. Cor. 2. 9. can his heart vnderstand (now) those things which God hath prepared for them that loue him.

IN this last Verse he commends the word, from a two-fold excellent benefit which he reaped [Page 239] by it: for he not onely got by it vnderstanding to Two great be­nefits Dauid got by the word. his minde, but sanctification to his affections.

In the beginning of the Section he protested that he loued the word of God: and now in the Lukewarme professors of this age con­vinced. end of it, hee protests hee hated all the wayes of falshood. Here is a triall of our true loue to God: if we hate euery thing that is contrary to it; whe­ther it be a false Religion, or euill manners. This convinces the lukewarme professors of this age, who say they loue God and his word; when in the meane time, they are companions to idola­tors, they take part with adulterers, they runne with theeues, they drinke with drunkards, they blaspheme with blasphemers, and they hate not the workes of them that fall away.

THe vse of a Lanterne, is in the darke The word of God compared to a Lanterne. night; for no man will carrie it when the Sunne shineth clearly. Dauid here protests, what a Lanterne is to men in darknesse, the same the word of God was to him in his pilgrimage. In nocte huius praesentis vitae, Euthym. in Psal. 119. in the night of this present life, it shewed him the 1 Because it she­weth light in darkenesse. right way, to leade him forward to his desired and determinate end. And as men when they come to their lodging, require no more the help of the Lanterne; so shall we, when we shall finish 2 We shall set it by when we come home. our pilgrimage, and shall come to our heauenly Ierusalem, not thē any more stand in need of this ministeriall light: there shall bee no Sunne nor Candle there; The Lord is the light of that Citie. Reuel. 22. 5.

Basil makes heere a comparison betweene the The light of the Gospell is clearer then the light of the Lawe. Lawe and the Gospell; and thinkes that the Law is called a Lanterne, because it did but illuminate the house of Israel: but Christ Iesus, the Sonne of righteousnesse, by his light of the Gospell, hath il­luminate [Page 241] all the houses and families of the earth. It is true indeed, the light of the Gospel is both cleerer and larger then the light of the law: but that which heere Dauid speakes, doth properlie belong to the whole word of God; as S. Peter 2. Pet. 1. 19. saith, It is as a light shining in darknes, to the which we shall doe well to take heed.

Alway we see the necessitie of the vvord of As the Sun is necessary for the day, so the light of the word to direct our way. God; and how impossible it is for men to direct their waies aright without it. As the Sun is neces­sary for the day, & the Moone for the night; and as in a darke house, nothing can be seene without a Lanterne or candle: so cannot the right way, be discerned from the wrong, in this darknes of our life, without the light of the word. Multae fo­ueae, Ambr. in Psal. 119. multi scopuli in istius seculi caligine non vi­dentur; praefer tibilucernam, quam Prophet a mon­strauit: there are many pits in this mistie world, many rocks in this turbulent sea, which are not scene; carie before thee this Lanterne. Nullicre▪ Ambrose. das tuum, nisi praeeunte lucernae istius luce, pro­cessum: Credit not thy steppes to any, vnlesse the light of this Lanterne goe before to direct thee.

Dauid was a man of very good wit, and natu­rall Our waies are in darknesse without the word. vnderstanding: but he giues to God this glo­rie, that his best light was but darknesse, when he was not lightned and ruled by the word of God. Oh that wee could consider this, that in all our waies wherein the word of God shines not vnto [Page 242] vs, to direct vs, wee doe but walke in darknesse: and our waies without it, can lead vs to none o­ther end, but vtter darknes. If we hearken not to the word of GOD, if wee walke not by the rule thereof, how is it possible wee can come to the face of God?

Israel in the wildernesse were gouerned by a As Israels course in the wildernes was directed by the Lord, so should ours be. clowde in the day, and by a piller of fire in the night: their campe was raised and settled, as God gaue them the signe, till at length they came to Canaan. Happy shall we be, if so our life be go­uerned in all the course thereof, that our resting and remoouing, our going in, and going out, and all that we do, may be ordered by the Lords direction: for so shall he bring vs at length to his promised Canaan.

But that this may be done, let vs remember, As a mā lights one light at an­other, so should we light our minds at the word. that as a man lighteth one light at another: so we must seeke to haue the light of our mind illumi­nated by the light of the word. Ex hac lucerna ac­cende et tu lucernam, vt luceat interior oculus tu­us, ☞ qui lucerna est tui corporis: At this Lanterne of the word, light thou the Lantern of thy mind; that the interior eye, which is the light of the whole body, may shine cleerly.

THis verse containes a protestation of Da­uids Dauids resolu­tion confirmed by an oath. resolution, to walke in Gods obedi­ence; and not a naked protestation, but confirmed by an oath: which in effect is no other thing, but a ratification of his promise which he made in circumcision; to weet, that hee should serue God, as one of his people. And this kind of A godly oath a necessary helpe of our great weaknes. Ambr. in Psal. 119. oath whereby we confirme our harts to doe that which wee haue promised, according to Gods words, as it is et iudicium scientiae, & testimoniū conscientiae, both a testimony of our science, and a testimonie of our conscience, that we know we should doe so, and therefore resolue we will doe it: so is it a necessary help of our great weaknes, who are ready either to forget and not remem­ber; or if we remember, to faile and not perform. For remedie whereof, it is good that by an holy oath we should strengthen our selues to the per­formance of that dutie, which once by the light of God we haue resolued.

O! but heere the weake conscience wil obiect The obiection of a weak con­science concer­ning an oath. and say, If I swear and afterward faile, doe I not increase my guiltinesse? But to such it is answe­red, Shal we neuer resolue to doe good, yea, and to confirme ourselues by an oath to do it, because we are infirm, & faile in many things, and can not [Page 244] bring our good purposes to perfection? Or shall we think, that euery faile in our particular duties, against our resolution, our promise, yea, & against Why we should not cease to cō ­firme our good purposes by an oath, albeit we be weake in performing. our oath, is alway a falling away frō the couenant, which by our great oath in Baptisme wee once ratified. No, no: for the certaintie and continu­ance of this couenant, is not grounded on vs, but vpon GOD himselfe. It falls not by our falling: ☞ but wee rise againe, and stand by the stabilitie thereof; Because I am not changed, yee are not consumed. Thirdly, albeit of infirmitie, there be many failes in performance of our promise and oath, yet is there any renouncing of it? God for­bid: but these same sinnes where-into wee fall, make vs the more ashamed of our selues; the more afraid of our weakenes; the more earnest to renue our former resolution; and the more care­full to call vpon God, for grace to performe it.

Thy righteous iudgements.] So Dauid stiles the Gods word, why called his iudgement. word of God, because it iudgeth most righteous­ly between right and wrong, truth and falshood. And secondly, because according to the iudge­ment giuen therein, God will doe. Let vs take heede vnto it: for the word containes a catalogue of such as shall not inherite the kingdom of God; and another of such as shall dwell in Gods taber­nacle: let vs read and see, in which of the two ca­talogues our selues are; for according to that word will the iudgement goe.

THe godly, in al their troubles make their How familiar the godly are, in declaring their griefes to the Lord. recourse to God; in most homely man­ner pouring out their griefes in his bo­some: so that I may well say, there are none in earth, nay, not the most deare vnto them, to whō they can speake so familiarly, as vnto the Lord their God. Their wants, their weakenes, their griefe, their sinnes, whereof they think shame to speake to others, they think not euill homelie to communicate to him. But as Moses in all his trou­bles, ranne euer to the dore of the tabernacle; so they to the throne of grace: and happy are they, who close not this doore vpon themselues by their sinnes.

Againe, we are still remembred, that afflictions Afflictions no arguments of hatred. are no arguments of Gods hatred, but rather of his loue. A father that spares the rodde, hates his Amb. in Psalm. 119. child; Nunquid non frequentius corripitur filius quam seruus? Is not the son oftner chastised then the seruant? It is the voice of our heauenly father, Quos diligo, castigo: If yee be without correction, ye are bastards, and not sonnes. Where the Phy­sitian Heb. 12. By the contra­ry, impunitie & libertie to sin, is an argumēt of Gods anger. Hosea 2. refuseth to giue medicine, it is a token there is no hope of life: & where the Lord giues a man loose reanes & liberty, to goe where hee pleaseth, not hedging in his waies with thornes, as he pro­miseth [Page 246] to his Israel, it is an argument of his great displeasure. But seeing hee protested before, it The state of the godly in trouble, & after trouble, to be distinguished. was good for him, that God afflicted him; how doth hee now complaine? The answere is, that there is a great difference between the sense of the godly in trouble, and after it: For no chastisement Hebr. 12. is sweet for the present; but afterward, it brings the quiet fruit of righteousnes, to them who are thereby exercised.

Sore afflicted.] Two things should restraine Two great motiues to pa­tience in trou­ble. vs from cōplayning of the greatnes of our trou­ble. First, if wee consider it is measured by the Lord; who is faithfull, and wil lay no more vpon vs, then we are able to beare. And next, that our stripes are not according to our sinnes: for if hee should beat vs with as many roddes, as wee haue grieued him with sinnes, he should adde yet tenne times more to all our greatest afflictions.

Quicken me.] Defatigatas vires me as restitue, Vatab. sicut pollicitus es. Restore my decayed strength, as thou hast promised. Hee confesseth, he was al­most dead by the greatnes of his trouble. But of this, see ver. 17. 77. 116.

IT is a great grace, that the Lord should ac­cept It is a great sa­uour that the Lord accepts any thing from vs, and that in three respects. any thing from vs, if we consider these three things: First, who the Lord is. Next, [Page 247] what we are. Thirdly, what it is we haue to giue 1. If we consi­der who the Lord is. vnto him. As for the Lord, he is All sufficient, & stands in need of nothing wee can giue him. Our Psalme 16. goodnes extends not to the Lord. As for vs, we are 2. If we consi­der who our selues are. poore creatures, liuing by his liberalitie: yea, begging from all the rest of his creatures; from the sunne and moone; from the ayre, the water, and the earth; from fowles and fishes; yea, from the worms: some giue vs light; some meat; some cloth; and are such beggers as we, meet to giue to a King.

And thirdly, if wee well consider, What is 3. If wee consi­der what our oblation [...]. it that we giue? Haue we any thing to giue, but that which wee haue receiued from him? and whereof wee may say with Dauid; O Lord, all 1. Chron. 29. things are of thee: and of thine owne hand haue vvee giuen thee againe. Let this humble vs, and restraine vs from that vaine conceit of meriting at Gods hand.

Of my mouth.] Dauid at this time, in his great No gift so smal, if it come from a good hart, but God ac­cepts it. necessitie, hauing no other sacrifice to offer vnto the Lord, offers him the calues of his lippes; but no doubt, when he might, he offred more.

There is nothing so small, but if it come from a good heart, God will accept it: the widowes myte; a cup full of cold water; yea & the praise of our lippes, although it haue no other exter­nall oblation ioyned with it: but, where men may doe more and will not, it is an argument their heart is not sincerelie affected toward him, [Page 248] and their praises are not welcome to him.

And such as haue libertie to come to the holie A reproofe of them, vvho praise not God with their lips. assemblies, and offer not there the praises of their mouth to God, but sit as if they were dumbe; as also they that offer naked words, without the wil­ling heart, are here much more conuinced. They were great beasts vnder the law, that thought to And of thē also, who offer ser­uice of their words, not of their harts vnto him. please God, by offring a beast vnto him, keeping back themselues: and they are greater beasts vn­der the Gospel, that will giue their hart to ano­ther, and thinke to please God, by giuing some o­ther gifts vnto him.

Will the Lord be pleased vvith thousands of Rammes, or with tenne thousand riuers of Oyle? Shall I giue him my first borne for my transgressi­on? Mich. 6. 7. or the fruit of my wombe, for the sinne of my soule? Is it such sacrifices will please the Lord? No, if thou wilt not offer thy selfe vnto him, hee will haue nothing that is thine.

THis verse hath a renouation of his for­mer The godly mā hath his life al­way ready in his hand, to of­fer to the Lord. protestation; with an amplification, that he would keep it, albeit he was daily in peril of his life: and was also resolued & readie to lay it downe. For so this phrase imports, when he saith he had his soule in his hand, ready to giue [Page 249] when euer God should take it. And this is to be obserued, that there is no trouble so ready to take away the life of Gods children, as they are rea­die to giue it. As Elijah came out to the mouth ☜ of his caue to meet with the Lord; and Abraham stood in the doore of his tabernacle to speake to the Angel: so the soule of the godly, stands rea­die in the doore of the tabernacle of this body, to remooue when the Lord shall commaund it: whereas the soule of the wicked lies back, hiding It is far other­wise with the wicked. itselfe, as Adam among the bushes; and is taken out of the body perforce: as was the soul of that worldling, This night they vvill take thy soule from thee: but they neuer sacrifice their soules willingly to the Lord.

DAuid continueth his complaint to God Three things concurre in wickednes. against the malice of his enemies; but changeth the stiles hee gaue them: and now hee calls them wicked men; which impor­teth three things. First, they worke wickednes. Secondly, they loue it. Thirdly, they perseuere in it.

The godly want not their owne sinnes; but this wickednes is far from them: for when they sin, they are rather like men oppressed, & forced [Page 250] against their will, to doe what they will not, then Which are not in the godly. otherwise, workers with their will. And if at any time they doe euill, they continue not in it, but rise againe by repentance: so that their sins, are rather sinnes of weakenes, then of wickednes.

Yet haue I not swarued.] The constancie of Constancie of Christians. the godlie, is tryed by trouble; when neither the euill example of the wicked can infect, nor their cruell persecutions can enforce them, to follow them in euill: but rather, the more they are trou­bled, the faster they cleaue to the Lord; and the more they see the impietie of euill men, the more they are confirmed to be good.

THere is nothing in the earth so excellent, Excellencie of Gods word a­boue all other things. but if it be compared with Christ Iesus, it is, as the Apostle saith, but dung. Such is the estimation of all the godly: when they cō ­pare Phil. 3. 8. the word of God, with other most precious things, they account them of no price in compa­rison of it. The hony, and hony-combe, hath no sweetnes, when it is compared with the comfor­table word of God: all treasures of gold and sil­uer are nothing to it; yea, the kingdome of Ca­naan made him not so ioyfull as did the vvord of GOD; which hee esteemed his greatest inheri­tance. [Page 251] For beside the present comfort it renders vnto vs, it is the Charter sealed and confirmed by It is the sure Charter of our heauenly inhe­ritance. GOD; by Sacraments sealed; by the oath of God ratified; with the bloud of Christ subscri­bed: whereby we are made sure of our heauenlie inheritance.

But alas! by most part of men it is not regar­ded; The contempt of Gods word reproued. they preferre their trifles before it. Take from them a foote breadth of their earthly inhe­ritance, they shew such a carnall zeale, as stirres ☜ them vp to hazard their liues in defence of it: take from them the comfort of Gods vvord, they regard not; neither are they any more touched there-with, then if it did not concerne them. And all the cause heereof proceeds from this; that they neuer found the ioy of this word in their harts, as Dauid heere saith: for according to euery man his feeling of the comfort which is in it, so doth hee esteeme of it.

HE concludes this Section, with a prote­station Seeing mans hart is not in his owne hand, how saith Da­uid, he had ap­plied his hart? of his constant & sincere affecti­on toward the word of God. Where first, it comes to be considered, seeing the hart of man is in the hand of GOD, and that man is not able to change a haire of his head, farre lesse [Page 252] the affections of his hart; how saith he, that hee had applied his hart to Gods statutes?

The answere ariseth from distinguishing these two-fold estates. A man before his conuersion How a man af­ter grace recei­ued, works his own saluation. is dead in sinne and trespasses, and can doe no good, till GOD strengthen him: but after con­uersion, hee becomes, by grace, a worker vvith GOD, to stirre and incline the heart toward God.

Animae consilium lanci est simile: the counsel Basil. in Psalm 119. of the soule is like to a balance: et mens, imperi­um nacta, lancem adea quae meliora sunt inclinat: and the mind, which hath gotten the commaun­ding power ouer the affections, inclines the ba­lance to that which is best.

To fulfill.] Hee affirmes not any time that in The godly fail in performāce, not in purpose. practice hee did fulfill Gods law, but in purpose. In resolution hee euer willed and desired: and albeit hee failed many times in performance, yet ☞ neuer did he change his purpose.

To the end.] Dauids godly motions vvere Beginnings of good are no­thing without perseuerance. not taken by starts: hee was no Temporizer, whose goodnesse is like the morning dewe. The seede of Gods vvord was deeper rooted in his heart: as hee had a care to beginne well; so al­so to continue well. Frustra velociter currit, Greg. moral. qui priusquam ad metam veniat, defecit: Our life on earth is a race; in vaine beginnes hee to runne swiftly, that fainteth, and giues ouer be­fore hee come to the end. [Page 253] And this was signified (saith Gregory) when in the Lawe the tayle of the beast was sacrificed with the rest; Perseuerance crowneth all. It is good we haue begun to do well; let vs also striue to perseuere to the end.

THE comfort of all men in time of In trouble mans comfort consists in one of these two: 1. A by-gon good life. trouble, consists in one of these two; eyther in the by-gon testimony of a good conuersation, which vpheld Iob in the time of his affliction: or else, in the certain­ty of a present vnfained repentance. The last is good enough, if it come in time; but the first is more sure: and it is a great folly for a man to liue 2. Or else a pre­sent vnfained repentance. vncertaine of that wherein stands his comfort. When neyther thy conscience witnesseth, that thou hast liued as thou shouldest, nor yet that thou hast repented for doing that which thou shouldest not; where can thy comfort be? Learn both of Iob and Dauid, that in one of these two thy comfort must stand in the time of trouble: and our comfort shall be the greater, if we ioyne them together; euer sorrowing for sinne; euer studying to glorifie God, by the amendment of our wayes. Three things in sinne to be escliued.

Vaine inuentions.] A godly man hates not only [Page 255] the execution of euill, but the inuention. In a sin there be three things would be carefully looked vnto: the occasion, the beginning of it, and the perfection or accomplishment thereof. The oc­casion 1. The occasiō. would carefully be preuented: for hee hates not sinne, who feares not and hates not e­uery occasion of sinne. And from time once we feele any strength of it, that the monster of cor­rupt 2. The begin­ning of it. nature begins to shoot out any of her heads into vs, we should resist it in the beginning: for ☜ he is worthy to be stung to death by a Serpent, who may, and will not slay it when it is young. So should we neuer suffer it to come to perfecti­on; 3. The perfe­ction. otherwise it will slay vs: For sinne perfited, Iam. 1. 15. brings out death.

Since Adams first transgression, his children Men grow more skilfull in sinning then they were be­fore. haue grown more and more learned in the inuen­tions of euil: so that now men be not cōtent with euill practiced before them; but new sorts of sin, and new wayes of wickednesse are found out. Thus shall the world grow in euill, till the har­uest of sinne be ripe: and then shall the Lord put in the hook of his vengeance, and cast all the wic­ked into the wine-p [...]esse of his wrath.

It is a dangerous thing to sinne any manner of way; but it is diuellish to invent sinne: for this is to sinne after the similitude of Satan; he saw no sinne before him, himselfe was the first father and forget of it. Let men beware of this; lest they also be punished after the similitude of his con­demnation.

HEe makes heere a secret opposition be­tweene In most despe­rate dangers God comes with vnlooked for deliueren­ces. 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.

AS before he protested that he would cleaue vnto God; so now that he will sunder from [Page 257] the wicked. True fellowship with God bindes vs Why our hearts should be diu­ded from wic­ked men. 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 Psal. 50. 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 Euery mans company tels what he is. 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 Wicked com­pany for borne for two causes: 1. Because they offend God. 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 Psal. 1 39. I not hate them that hate thee? Doe I not [Page 258] 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, 2. For feare they hurt vs. 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 How euery company warnes vs to walke circum­spectly. feare and trembling; Quoniam vndi (que) scandala nos obsident, & innumeris vitijs refertusest mun­dus, quae extinguunt, vel saltem corrumpunt in no­bis Vatab. 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 Wicked com­pany not meet for godly men, and why. 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 He that knows God to be his God, by no meanes can be [...] from him. 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 [Page 259] 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 A Christian hath nothing wherein he re­ioyceth as in his owne, but the Lord. 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, Psal. 73. 26. They are mine: but, God is the strength of mine heart, and my portion for euer.

DAuid after his former resolution turnes Prayer streng­thens all our good intenti­ons. 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: A two-fold in­stability inci­dent to godly men. the first is, a wauering from a constant belee­uing [Page 260] of Gods promises. And this is an instability 1. One of faith. 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: 2. The other of loue and 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 Adam indued with many graces, but not with perseue­rance. 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 [Page 261] godly. But now, many so leane to the shewe of their conversion, that they are carelesse of the grace of confirmation: wherof it comes to passe, that they end in the flesh, who made a shew of be­ginning in the Spirit; not considering these two distinct graces requisite to saluation, Conuersion, and Confirmation. Let vs therefore still pray ☜ with Dauid, that God would stablish and con­firme vs.

According to thy promise.] The prayers of The prayers of godly mē, how they are fra­med. the godly, are poured out in faith; they seek no­thing but according to Gods promise. Many do otherwise; who pray, neither looking to Gods promise, nor leaning to the Mediator: such prayers, are vvords poured out into the ayre, and carried away with the wind. Yet others are more profane; who pray not onely without a promise, but against the commaund of God: for either when they goe to doe wickedlie, they pray GOD to prosper them; or else, in their pertur­bations, they cry for vengeance on their neigh­bours, where they should cry for mercy. These praiers are the offring of strange fire to the Lord; which is abhomination.

Yet are wee to remember, that if wee vvould Gods promises are made on a cōditiō, which we must regard haue our prayers grounded well vpon Gods pro­mises, wee must also remember the condition, whereupon hee hath made the promise. Wee reade, that when Israel was opprest by the Phi­listims, Iudg. 10. and cryed vnto God; at the first, he gaue [Page 262] them a hard answere; Goe to the Gods whom yee haue serued, and let them deliuer you. But beeing humbled by this answer, they pray againe; and with their prayer, put away the salse Gods from among them: and then it is subioyned, that the soule of God was grieued for the miseries of Isra­el. VVhereof wee learne, that it is but a vaine thing to charge GOD with his promise, where wee make no conscience of the condition he re­quires of vs.

That I may liue.] But what life is this he craues? Had hee not already the life of a King, vvith Many thinke they haue life, who are but dead. worldly wealth, and honour enough? Hee had indeede: but this is not the life, which Dauid e­steemes to bee life. There is nothing naturall men loue better then life; nor feare more then death: yet knowe they not what is the life they should loue, nor what is the death they should flee. Sunt enim qui viuentes mortui sunt, & qui Amb. in Psalm. 119. mortui viuūt: for there are some liuing men, who are but dead; & some dead, who are liuing.

If this be life, to grow well, and wex strong, frō In the life ve­getatiue, trees excell man. infancie proceeding to old age; wil not, in this, the trees of the field excell man, who from little plants grow vp into most excellent Cedars? Or, if this be life, to see, to heare, to smell, &c. will not, in this, the beasts of the earth excell thee? for In the life sen­sitiue, beasts excell man. there is no sense, wherein some beasts doe not far excell men: some see better; some heare better; some smell better. And generally, all of them [Page 263] haue a greater appetite to their meat, & are more strong to digest it.

But if ye [...] [...]hou glory in this, that thou art in­dued In the life ra­tionall, repro­bates excell Christians. with reason; then remember, how many Philosophers and Ethnicks haue excelled thee in the vse of reason. So that neither can thy com­fort be in the vegetatiue life, wherein trees excell ☜ thee; nor in the sensitiue, which beasts haue bet­ter thē thou; nor in the reasonable life, which ma­ny reprobates haue, that shal neuer see the face of God. If man haue no better life then these, hee hath but a shadow of life; and it may truelie be said of him, that while he is liuing, he is dead.

The life of a Christian, stands in this, To haue Wherein then stands the life of a Christian, by which hee excells all. his soule quickned by the spirit of Grace. For as the presence of the soul quickens the body; & the departure thereof, brings instant death; and the body without it, is but a dead lumpe of clay: so it is the presence of Gods Spirit, which giueth life to the soule of man.

And this life is known, by these two notable effects; for first, it brings a ioyfull sense of Gods mercy: and next, a spirituall disposition to spiri­tuall exercises. And without this, pretend a man what he will, hee is but the image of a Christian; looking some-what like him, but not quickned by his life.

And disappoint mee not of my hope.] That is, Wisedom pro­uides for the time to come in the time of need, let mee feele the truth of thy promises, to comfort mee: as now I hope [Page 264] to find thy helpe in the time of trouble; so I pray thee that I may find it. It is the manner of the godlie, to fore-thinke of that whi [...] is to come: and to prouide for trouble, ere trouble come. VVherefore, Salomon describing a wise man, saith, that his heart is alway at his right hand, and that his eye is in his forehead. A prudent man seeth the plague, and hideth himselfe in time: hee knoweth, that trouble and heauie tentations are before him; and that hee must fight fore battels, before hee enter into his promised Canaan: and therefore prayeth feruently before hand, that God would not be farre from him, when trou­ble comes neere him.

It is, on the contrary, the follie of the vvicked, But the foolish are so snared with things present, that they see not what is to com. They goe on, saith Salomon, and are snared; they neuer fore-thinke what is to come; they rest vp­on present false comforts, which disappoint them in the time of their need. Others, that stand by, may bid them be of good comfort: but what cō ­fort can they haue, when outward comforts, where-to they trusted, faile them; and inward comforts they neuer knew?

THis verse contains a prayer, in substance and effect one with the former: and the repetition of the prayer, sheweth that he [Page 265] was touched with a deepe sense of his owne ne­cessitie, which made him feruent in prayer; and it doth greatly reproue vs, who are cold in pray­er. We may haue store of grace for seeking; and alas! wee are carelesse to seeke. If thou knewest, Iohn 4. thou wouldest aske; and if thou askedst, I vvould giue.

It is true, our Sauiour forbids vs to make repe­titions in praying, like the heathen, who thinke Words with­out affection, a dead sacrifice. to be heard for their much babbling. For to offer vnto the Lord multitude of words, without spi­rit, or affection, is to offer a dead sacrifice to a li­uing GOD: but certaine it is, that words dou­bled from a feruent and intended affection, are euer gracious, and acceptable to the Lord.

Stay mee.] Like a man ready to fall, hee pray­eth Three things caused Dauid to fear least hee should fall. 1. Tentation. 2. Corruption. God to hold him vp. Three things made Da­uid afraid: First, great tentations without: for from euery ayre, the wind of tentation blowes vpon a Christian. Secondly, great corruption within. Thirdly, examples of other worthie 3. The falls of others. men, that haue fallen before him; and are written for vs: not that wee should learne to fall, but to feare least we fall. These three should alway hold vs humble, according to that warning, Hee that stands, take heed least he fall.

Sure it is, we are most strong, when distrusting our owne weakenesse, we leane to the Lord, pray­ing him to stay vs: otherwise, as Peter, in his car­nall confidence, was ouercome with a small ten­tation; [Page 266] so presumption, and want of feare in vs, will not faile to procure our fall. Of the promise following, see ver. 16. 35. 47. 70.

DAuid heere, by a new meditation, con­firmes The iudgemēts of God, execu­ted on wicked men, should be awe-bands vn­to vs. himselfe in the course of godli­nesse: for considering the iudgements of God, executed according to his word, in all ages vpon the wicked; he resolues so much the more to feare God, and keepe his testimonies. Thus the iudgements of GOD, executed on others, should be awe-bands to keepe vs from sinning, after their similitude. But few are like Dauid, who trembled when hee saw Vzzah striken; and many like Lam [...]h, who because hee saw Cain the murtherer spared, confirmed himselfe to commit murther also. Because iudgement is not speedilie Eccles. executed on the wicked; therefore the hart of the children of men, is set in them to doe euil. Iudge­mēt in this life, is not executed on all the wicked, because this is the time of his patience; & the day of his iudgement is not yet come: but by the plagues executed vpon some of the wicked, all the rest may learne to feare. For God is no accepter of persons: what he punisheth in one, hee will pu­nish [Page 267] in all, if repentance preuent not.

Trode downe.] The Lord, in chastising his The Lord strikes not the godly, as hee doth the wic­ked. owne children, takes them in his hand like a fa­ther to correct them: but when his wrath is kindled against the wicked, he tramples them vn­der his feete, as vile creatures, which are in no account with him.

That depart.] When the wicked are said to de­part Sin is a depar­ting frō God. from God, it expresseth very properly, both the nature of their sinne, and fearefull punishment thereof. Sin is a departing of man from God his Ambr. in Psal. 119. statutes. Non interuallo locorū Deus relinquitur, sed prauitate morū: it is not by distance of place, but by peruerse manners, that men depart from God: and in so dooing, their own deede become a punishment to themselues; For all that goe a whoring from him, shall perish. For hee that runs from light, where can he goe but to darknes? and he that departs from the God of life, what is hee but posting to eternall death?

For their deceit is vaine.] Mendacium hîc non Deceit of sin is two-fold. refertur ad alios: hee meanes not heere, of that deceit whereby the wicked deceiue others; but that whereby they deceiue themselues. And this is two-fold: first, in that they looke for a good in sin; which sinne deceitfully promiseth, but they shal neuer find. Next, that they flatter themselues with a vaine cōceit, to eschew iudgement; which shall assuredly ouer-take them.

HE insists still in his former purpose; shewing, how Gods hand, punishing the wicked, made him more godlie. Many waies are wicked men taken away; some­time by the hand of other men, sometime by The fall of the wicked is Gods worke, who-e­uer be the in­strument. their owne hand. The Philistims slew not Saul, but forced him to sley himselfe: yet the eye of faith euer lookes to the finger of God, and sees that the fall of the wicked, is the work of God.

The word which he vseth, imports, Thou hast The wicked are restlesse in raging now, but God shall bridle them. made them to ceasse. The wicked stir their time, and are restlesse: they compasse sea & land; they cannot sleepe except they haue done wickedlie: for they are inspired of that Dragon and roaring Lyon; that Compasser, that goeth about conti­nually, seeking all occasions to doe euill. The fa­cultie of mouing & breathing, which God hath lent them, they vse against himselfe: but let them remember, he will shortly take his breath out of their nosethrills, and then shall they cease; and The fruit of temporall sin, is eternall paine. the fruit of their temporall sinnes, shall be eternal paines: for their worme dies not, and the smoake of their torment shall ascend for euer. Naturall man cannot mount aboue the earth.

The wicked of the earth.] It is customable to the Spirit of God, to describe the wicked, by calling [Page 269] them Men of the earth: for their original is earth; themselues are earthly minded; and they end in earth. They haue sometime in their pride, high imaginations; as if with the builders of Babel, they would mount vp into heauen: but the high­er they mount, the lower they fall; they end in dust, & then their thoughts perish. By his birth, he comes into vanitie, saith Salomon: and by his death, he goeth into darknes.

Like drosse.] The men of this world, esteeme Comfort whē the godly are disesteemed of the wicked. Gods children, as the off-scourings of the earth; so Paul (a chosen vessell of God) was disestee­med of men: bu [...] yee see heere, what the wicked are in Gods account; but drosse indeede, which is the refuse of gold, or siluer. Let this confirme the godly, against the contempt of men; Onlie the Lord hath in his owne hand, the balance, which weigheth men according as they are.

Thy testimonies.] So, very frequently hee cal­leth The testimo­nies of God, what they are, and for whom. Gods word; wherein there are both com­maunds and promises: the commandements of God, appertaine to all; his testimonies belong to his children onely: whereby, more strictlie, I vnderstand his promises, contayning speciall de­clarations of his loue and fauour, toward his own in Christ Iesus.

HOw Dauid, by consideration of Gods Euerything that a godly m [...]n s [...]es, sends him back to consider him­selfe. iudgements on others, profited in the loue of GOD, hee shewed in the last verse: now hee declareth, how he also profited in the feare of GOD; by looking to the iudge­ments of God, which he had executed vpon o­thers.

It is a grace of the godly, that when they looke to many things without them, they are alwaies drawne home, to edifie themselues by that which they see in others, whether it be good or euill. Electorum corda semper ad se sollicitè redeunt: Greg. moral. Other men so looke vnto other things, that they forget themselues; onely feeding their senses, & there-with contracting guiltinesse: which for the present they knowe not. Happy is hee, who of all that he sees, learnes to be more wise and god­ly himselfe.

But how doe these two consist together? Hee Our loue not without feare. said before, he loued the testimonies of God: and now he saith, hee feared the iudgements of God. It is answered, they agree very well in the god­ly, militant in this body. If our loue were perfect, as theirs is, who are glorified, it would cast out all feare, as saith the Apostle: but in this bodie of sinne, we cannot so loue him for his mercies, but [Page 271] by reason of the great corruption of our nature, we must also feare him for his iudgements. Yea, Loue of God, conserued in our hart by feare. which is more, the loue of God cannot be kept in our harts, but by the feare of God: and if the feare of God conserue vs not, our harts should easily be caried away to the loue of other things, not worthy to bee loued, and no place for the loue of God should be left in our harts. Confige Ambr. in Psal. 119. ergo clauis spiritualibus, & destrue fomenta pec­cati; affige carnes patibulo crucis dominic [...], vt li­bertatem vagandi cupiditas voluptatum cruci af­fixa non habeat: nayle therefore thy carnall de­sires to the Crosse of Christ, that they may haue no libertie, as they were wont, to goe loose, and wander where they please. Otherwise, if thou wilt be vaine, caried like an instable man, after the wandering lusts of corrupt nature, fearful is that sentence, My Spirit shal not alway striue with man, Gene. 6. for he is but flesh.

For feare of thee.] Familiaritie with men, Familiaritie with God, breeds no con­tempt of him, but greater re­uerence. breeds contempt; familiaritie with God, not so: none reuerence the Lord more, then they vvho knowe him best, and are most familiar with him. The Seraphins, who couer their faces in pre­sence of his Maiestie, teach vs this by their ex­ample. Such as doe not remember God (and far lesse reuerence him) when they thinke or speak of his Maiestie, declare sufficiently, that they were neuer familiar with him.

I am afraid of thy iudgements.] It is not to bee [Page 272] thought strange, that this feare of Gods iudge­ments [...]ith the godly are not freed from feare, is in men regenerate: for the guiltinesse which by sinnes of commission and omission, daily they contract, cannot be without fear. But, as I said, it cannot continue: for in them, feare prepares away to loue; and loue, as it increaseth, diminisheth feare.

Alway we learne here, that if the iudgements what horrible feare abides the wicked? of God executed vpon others, make the godlie afraid, how fearefull, and importable they will be to the wicked. If Moses trembled at the gi­uing of the law, how terrible shall the execution thereof be vnto the wicked? Let vs fear in time, and we shall not feare in that day, wherein horri­ble feare shall confound the wicked.

IN this Section Dauid continueth his A good consci­ence makes boldnes in prayer. prayer, for protection against his ene­mies; as also for grace to knowe his way vpon earth, and follow it. He be­gins with a Petition; Leaue me not to mine op­pressors: and he giues the reason; I haue execu­ted iudgement and iustice. Where we are not to thinke that he is iustifying himselfe before God; but onely declaring how iniustly he was oppres­sed Amb. in Ps. 119 by men: Desensio est, non arrogantia. Our lesson is; If we would haue our prayers forcible, let vs intertaine the testimony of a good con­science.

Iudgement and iustice.] These two are distin­guished Iudgement and iustice, how di­stinguished. by Ambrose, in such sort, that he makes the one the effect of the other: Iudicij finis, iustitia est: in altero veritatis custodia est, in altero fru­ctus aequitatis; iudgement is the keeper of verity, iustice the fruit of equity: the one of these per­teyning to the minde, makes it giue light for di­scerning [Page 274] betweene right and wrong; the other rectifying the affections and actions. Happy is the man in whom these two concurre together: Quis autem hodie tanta animi praeditus est puri­tate, Basil▪ in Psalm. 119. vt cum fiducia verbis ist is vti possit? But who this day is indued with such purity of minde, that with boldnesse he may vse these words; My reioy­cing is the testimony of a good conscience?

Leaue me not.] We haue often said that Dauid We cannot in [...] life be [...] o [...] trouble by wicked men. was a man after Gods owne heart, who had also the testimony of a good conscience to sustaine him; yet could he not liue free from the oppres­sion of wicked men. So long as this battell lasts, and Satan wants not instruments, let vs euer look to be troubled by them; and not to be discoura­ged thereat, but rather comforted, considering the inimity proclaimed in Paradise is without reconciliation: and sith the Prince of our saluati­on sustained such contradiction of sinners; why shall it grieue vs to beare his crosse?

And sith Dauid so earnestly prayed, not to be How should we pray against our soules op­pressors? left into the hands of his bodily oppressors; what shall we doe against our soules oppressors? Satan seekes continually to spoile vs of that sparke of spirituall life which God hath put into vs. It is a searfull iudgement, where God leaues men to his tyrannie: let vs pray for mercy against it.

AMong many crosses wherewith Dauid Calumnies of men heauy crosses. was exercised, the strise of tongues is not one of the least: they did persecute Psal. 35. 16. him with lies and calumnies: scoffers and belly­gods made a by-word of him in their meetings; and flattering Courtiers belied him vnto Saul. This was not a small crosse; Molesta enimres ca­lumnia Basil. etiamsi magnum afferat praemium: a­gainst it Dauid makes his refuge to God; Answer for thy seruant. His meaning is, Lord thou kno west how iniustly I am calumniate and euill spo­ken of in many parts: where I am not, nor may not answere for my selfe, Lorde answere thou for me.

And his petition imports not onely a crauing of helpe from God; but that God would take his part, and ioyne himselfe with his righteous cause. God is a parta­ker with his owne in their innocent suffe­rings. And so it is indeede: the Lord is partaker with his children in their innocent sufferings, and their cause is his cause; Blessed are ye when ye are 1. Pet. 4. railed vpon for righteousnesse sake, &c. For the spirit of grace and glorie rests in you, which on their part is euill spoken of, but on your part is glorified. This might serue for a warning to wicked men: if any wisedom were in them, they should be loath to meddle with the children of God: for if so [Page 276] they will, they meddle with a stronger partie then they are aware of. Dangerous to commend a wrong cause to Gods protecti­on.

Againe, it is to be considered, that hee craues protection onely in his good and honest cause. It is not for vs to call for the Lords assistance to all our willes and workes: Hee is the righte­ous Iudge of the world, and neyther will nor can Gen. 19. do vnrighteously. To commenda wrong cause to his protection, is to prouoke him to hasten our punishment.

And on the other hand, albeit our cause were Or yet were our cause ne­uer so good, we must not think to beare it out by our wise­dome. neuer so righteous, yet we must not think to bear it out with our owne strength and wisedome. It falles out oft-times, that men fall downe and faint through feeblenesse, euen in a good cause; because they giue not to God his glory. In their lawfull affairs they prosper not, because they take counsel, but not from me (saith the Lord). They commit not their way to God, as Dauid exhorts; Psal. 37. 34. neyther cast they their burden vpon the Lord, as 1. Pet. 5. 7. Peter commaunds them: but sacrifice to their own net, & think to cōpasse their affaires by their own wi [...]. Sure it is, the Lord is then most carefull of vs, when we cast our greatest care vpon him.

For thy seruant.] Customably King Dauid de­lights in this stile, to call himselfe Gods seruant; Mans greatest honor is to be Gods seruant. learning vs also to count this our greatest honor, to be the seruants of the great and euer-liuing God: for we are not our owne (as saith the Apo­stle) We are bought with a price. But here is our sin; [Page 277] such as are vndervs, whether they be bought, or hired seruants, wee thinke they should serue vs, and are offended if they doe not; but are not so carefull to doe seruice to him, who is aboue vs: who hath not onely bought vs with a deer price, and promised to vs excellent things heereafter; but daily rewards vs with wages, that farre sur­mounts our seruice. The seruice is not base but honourable wherein God imployes vs.

And this dutie, should the more willinglie be discharged by vs, because the seruice is honoura­ble where-vnto the Lord imployes vs: for it is not to doe any base or seruile thing, as to worke in brick and clay; which way the Israelites serued Pharao, and common seruants serue their Lord and Master. No: Pretiosa h [...]c seruitus virtutum Ambrose. constat expensis: this pretious and honourable seruice, stands in the practice of vertue, in pray­er, and prayses of the Lord thy God. These are the principall poynts of this seruice; in this wee haue the Angels to bee our companions: for in these same things they serue GOD with vs, and serue vs for Gods sake. And shame will be vn­to vs, if wee bee ashamed to serue GOD vvith them; and one of vs to serue another for Gods sake.

DAuid here renues the protestation of his Dauids seruent desire of Gods saluation. earnest desire he had of Gods saluation: Et vt desider ij vehemētiam significet, and Basil. to expresse the vehemencie of his desire, he pro­tests that his eyes failed in waiting: meaning O­culos mentis, as Euthymius thinkes, of the eyes of his mind. So also Ambrose expounds it; Oculi ani­mae tota fidei intentione in Deum defixi erant, that the eyes of his soule, and whole intention of his faith, were fixed vpon God.

But what is this saluation for which he waited Saluation is of two sortes: Dauid seekes the best. so earnestly? Not that temporall deliuerance from his enemies; for which also many times he prayeth to the Lord his God: but especially here he prayeth for that saluation, mentioned Ps. 106. Visit me with the saluation of thy people, that I may reioyce with the ioy of thine inheritance: and for which also he prayeth; Many say, Who will shew vs any good; but Lord lift thou vp the light of Psal. 4. thy countenance vpon me. And this is it, where­vpon the desires of our soule should alway be in­tended.

If a man shall separate himselfe in his cogitati­on, The restlesse vanity of worldlings. and take a view of mens actions in the world, he shall see them running with insatiable desires; som after one thing, & som after another: they [Page 279] are all in a restlesse businesse, like rauening birds and beasts of the earth pursuing their prey. But is not their laboura wandring after vanitie? Will the fruite of their actions remaine with them? Are they not fooles, to be busie about ☜ many things with Martha; carelesse about one thing, which is [...]eedfull, with Mary? Let vs be wise in time. Happy is he whose heart is well set, to couet the best things: if, with Dauid, we can waite, and hunger and thirst for Gods salua­tion, God will not faile in his owne time to satis­fie vs.

And for thy iust promise.] He sheweth here Gods promise is the warrant of our hope. vpon what warrant he did wait for Gods saluati­on; namely, his promise. There is no people, who know there is a God, but they wait for som good things from him: neuerthelesse, all these walke in vncertainties; only we haue Gods war­rant for our hope: which is his sure promise hee hath made and sealed to vs in Christ Iesus.

But in this point also the vnthankfulnesse of Small present gifts more e­steemed by worldlings then promises of greater things to com. this age is manifest: for who now delight in the promises of God? No, no; as if they were but vaine wordes, men now account more of one of his temporall gifts presently giuen them, then they doe of the most excellent promises of better things to come, which he hath made ☜ to ▪them: and therefore is it they waite not for those which are to come, but let loose their hearts, to delight in these which are present. [Page 280] An vnthankful, vnfruitfull, & back-slyding gene­ration is this, wherein we are fallen. God be mer­cifull vnto it.

HE protests now, as oft before, that hee was Gods seruant; that he did not liue We cannot serue God as we should. according to his owne will, but depen­ded on the will of God. Euen as the eyes of a ser­uant looke to the Master, and the eyes of a hand­maid to her Mistresse: so did hee looke vnto the Lord his God. But because he was priuie to the conscience of his owne sinnes, and that his seruice was not such as it should haue been, therefore he appeales to mercy; praying GOD not to deale with him after his seruice, but after Gods mer­cie. Non vno facto seruus Dei absoluitur: It is not one dutie which completes the seruice wee owe vnto God. Yea, when we haue done all that we can, we are but vnprofitable seruants: for who can serue so great a Master as the Lord is, accor­ding as he should be serued?▪

Yea, to let be himselfe; who can serue him, Yea, our best seruice is far [...]e inferior to his wages. worthy of that wage we haue receiued from him? Quis tanta naturae munera, vitae salutisque ser­uatae diuina beneficia, digno possit aequare seruitio? Amb. in Psalm. 119. Quis potest soluere quod accepit? ideoque miseri­cordiam [Page 281] petit Dauid: VVho can giue equall ser­uice for so great benefits of nature, life, and sal­uation, which we haue receiued from God? who can recompence him that which hee hath giuen? or pay him that which he oweth vnto him? And therefore Dauid knowing all these, he cryeth for mercy.

And yet shall we not be defrauded of the com­fortable Two things proue a man to be Gods ser­uaunt. stile of Gods seruaunts, if wee find these two things: First, that wee are glad to doe any thing in his seruice, that wee knowe is according to his will. Next, that wee are sorrowfull for the euill which wee doe; and for the good which of weakenesse we leaue vndone.

Teach mee.] Dauid had Nathan and Gad the Outward and ordinary tea­chers, are no­thing if God teach not. Prophets; and beside them, the ordinary Le­uites to teach him. He read the word of God di­ligently, and did meditate in the law night & day; but hee acknowledgeth all this was nothing, vn­lesse God did teach him. Other teachers speake to the eare; but God speakes to the hart: so Paul preached to Lydia, but God opened her hart. Let vs pray for this grace.

IN this verse, his former petition is renewed, with a reason. The thing he seeks, is vnderstan­ding. [Page 282] Intellectus spiritale munus est: & ideo quod They may lawfully seeke all good from God, who can truely say they are his owne. Dei est, à Domino postulatur; vnderstanding is a spirituall gift. Dauid seekes it from God, be­cause it is at his Donation. The reason he vseth; I am thy seruant: Non quasi extraneus poscit. Amb. in Ps. 119 I am not a stranger to thee, but thine own dome­stique seruant; let me want no grace may enable mee to serue thee. Omnes homines natura sunt serui Dei; adoptione verò illi qui dominationem Basil. in Ps. 119. Dei cupidè sunt amplexi: All men by nature are Gods seruants; by adoption onely, they who are glad to come vnder his Dominion: these serue him, not by constraint, nor for feare onely, but willingly and with ioy; as being such seruants as are also his sonnes.

He acknowledgeth here his owne wants; that The godly can not learne so much, but they would still vnderstand more. as a naturall man he had no vnderstanding of the wayes of God: his Word is full of mysteries; which we cannot know, till God reueale them. And as a Regenerate man, hee had not so much knowledge as he should haue. Habebat intelle­ctum: Ambrose. sed vt redundaret, vberiorem inquirit; he had vnderstanding, but he craues he might more & more abound in all knowledge & iudgement. We will not with Euah aspire to that knowledge which God hath forbidden: but that which God hath reuealed vnto vs, wee will neuer thinke wee can learne it so well, but that still we haue need to learne it better.

To knowe thy Testimonies.] Hee prayed be­fore [Page 283] for knowledge of Gods Statutes: now he Statutes and Testimonies of God would be learned to­gether. prayeth for the knowledge of Gods Testimo­nies. The Statutes (more strictly taken) are that parte of Gods Word declaring his Will, which wee should obey: the Testimonies pro­perly are that part of Gods Word, declaring his Promises, which we should beleeue. To know the first without the second, will not make vs godly: for it is the sense of Gods loue, and faith in his Testimonies, that workes kindly obedi­ence; and therefore Dauid prayeth for it. See vers. 2. 14. 22. 24. 36. 46. 59. 79. 88. 95. 99. 111. &c.

HEe hath complained before of the op­pression Dauids com­plaint against his enemies. of his aduersaries; & besought the Lord to arme him against them, with knowledge & vnderstanding: now he com­plaines their iniquity was come to such a height, that they did giue battell euen to God himselfe; and were not only enemies to Dauid, but such as had done what they could to destroy the law of God. So the verse containes a prayer, that God would work; and a reason, taken from the ripe­nesse of the wickednesse of his enemies.

According to our sense, there is a time wherin [Page 284] God worketh not: whereof proceedes in the God is a conti­nuall working vertue, euen when we think he is resting. godlie the like of these complaints; Arise Lord, why sleepest thou? How long wilt thou forget? It is true, in himselfe hee is a continuall working vertue; but wee, beeing ignorant of the waies whereby he walkes to his owne end, think some­time that hee is not working, because hee is not executing: although euen then, when wee so thinke, hee be most busily working a way, to ef­fect his owne determinate conclusion.

But how is this, that hee prescribeth a time to How Dauid prescribes a time to the Lord. the Lord? Is not this to fall into that fault, which is reprooued, Psalme 78? They limited the Holie one of Israel.

For answere of this; GOD hath made some promises with a time, declaring to his children when hee would performe them. So hee promi­sed Some promi­ses made with a time when they shall be performed. to free Abrahams seede, from the Egyptian persecution, after foure hundred yeeres; as hee did: for it was no lesse between the beginning of that persecution in Ismael mocking Isaac, & the deliuerance from it, in Pharao oppressing Israel with burdens.

Again, he promised to bring Israel out of Babel after seauenty yeers: and therfore the godly, who thought very long for expiring of that date, prai­ed earnestly, that God would haue mercy on Si­on, because the appointed time was come. So al­so, he promised to send Shiloh, the true deliuerer of his people, at that time when the Scepter shold [Page 285] depart from Israel: and therefore at that time, Simeon waited for the consolation, and his eyes saw the saluation, of God.

Other promises againe hee makes without a Some without a time. time; that is, not telling when he will performe them. He put Noah in the Ark; but told him not when hee would bring him out: and hee taried a yeere and a day, waiting Gods time with pati­ence. He sent Ioseph and Mary into Egypt, com­maunding them to tarie there, till he told them: they inquired not how long; neither did hee tell them: Learning vs, when God layes a crosse on vs, not to capitulate with him, concerning the time of our deliuerance; but patiently to beare it, In these wee should haue pa­tience waiting till Gods time come. till his time come. It was Sauls ouer-hastiness; he taried for Samuel seauen daies, but would tarie no longer. And it was the blasphemous speech of Iehoram, Why should I attend any longer?

Let vs not dishonour the Lord, by prescribing a time to him. If he should alway tell vs the time of our deliuerance, the praise of our patience should be the lesse, and our prayer the colder: but when hee conceales the time, and wee with pati­ence ☜ wait vpon it; we giue good proofe of our faith and patience, and finde our deliuerance the sweeter when it comes.

Yet in publick troubles of the Church, when When the god­ly may vse this reason in their prayer, The time is come. the pride of the enemie is become great, and the cup of the Amo [...]ites seemes to be full; when the children of God, are brought low, & their soules [Page 286] humbled to the dust; it is no limitation of the Lord, when with Dauid they pray, that GOD would haue mercy on them, because the time is come.

For they haue destroyed thy law.] It is a great proofe of true godlinesse, when we are more dis­pleased Offences done against God, should grieue vs more then our owne iniu­ries. with offences done against the Lord our GOD, then with such as are done against our selues. But it is now far otherwise with most part of Professors: so that they bee not preiudiced in their names, and commodities, they care not what be done against the glory of God. An eui­dent argument, that they neuer loued him.

In the second verse of this Section, hee com­plained, Godly mē haue no enemies, but such as are enemies to God. that the proud would oppresse him: now he complaineth, that they destroyed the law of God. Who then are Dauids enemies, and seek to oppresse him? Onely such as are enemies to God, and seeke to destroy his law. A great com­fort haue we in this, that if we loue the Lord, and studie in a good conscience to serue him, wee can haue no enemies, except such as are enemies to God. And so long as God wants his due at their hands, that is, loue and seruice; may not wee be content to want their affection toward vs? Tru­ly, it should greatly increase our patience, to re­member, that if they were not enemies to God, they would neuer be ou [...] enemies.

But, how is this h [...] [...] They haue destroyed Seeing Gods law can not be destroyed, how are the wicked charged with this crime? thy law? Is this pos [...]ble, that Gods law can be [Page 287] destroyed? No indeed: yet because their malice would, if their power might, they shall be char­ged with it.

There is a law of God written in holy Scrip­ture, The law writ­ten in the Bible they cannot destroy. which the wicked in all ages haue sought to destroy; but GOD hath marueilously preserued it. There is a law written in the booke of euery The law writ­ten in the con­science, they can neuer de­stroy. mans conscience, which the most profane in the world, doe what he can, is not abloto scrape out; but still it iudgeth him, conuinceth him, and re­bukes him when he doth wrong. And, as for the execution of the law, all the wicked in the world are not able to stay it, when Gods time com­meth: yet because (as I said) the wicked would Yet because their malice would doe it if they might, they shall be charged with it. do it if they might, they are charged with it, that they haue done it. For as the godly shall haue im­puted to thē, that good, which faine they would haue done, albeit they did not performe it: so shall the wicked be charged as verely with that e­uill, which they would haue done, albeit they ne­uer did it. O what a heape of finnes shall be ga­thered ☜ against them, whē with the sinnes of their actions and words, the sinnes of their affections shall be conioyned also!

And here we see, how-euer God for a time to­lerate There is a time appointed for the punishmēt of euil men. them, yet he hath his owne appointed time to punish them, and will not passe it. Omnia in sta­tera gubernat Deus; God ruleth all things in a balance. Diu quidem fert [...] peccata: vbi Basil. verò patientiae eius intuit [...] a [...]geri malitiam videt, [Page 288] tum p [...]nas sumit: Long doth the Lord suffer the sinnes of mortall men; but when they abuse his patience to increase their wickednes, then hee doth punish them, he doth nothing out of time. Totum oportunum est quod fecerit; but whatsoe­uer Ambrose. hee doth, hee doth it most seasonably: and therefore whether it bee deliuerance to vs, or iudgement vpon our enemies, that God delaies; let vs knowe it is because his houre is not yet come.

WE may see here that Dauid was not True religion cannot be try­ed without trouble. a temporizer in religion; whose affection towards Gods word de­pends vpon the state of times, and persons of men: but euen when his enemies did disdaine it, yea because they sought to destroy it, therefore he loued it. This is a tryall of true religion, euen then to cleaue to the word of God and professe it constantly, when honourable, and great men of the world are against it. This was Iosua his reso­lution, Albeit all the world should for sake God, yet I and my fathers house will worship him. And Peters in like manner, when many of Christs dis­ciples did forsake him, and it was asked at them, Will yee go also from me? he answered, where a­way [Page 289] shall we goe? thou hast the words of eternall life. To professe religion, when it is warranted by law; when both rulers and people pro­fesse it, is no great matter: but when the pow­ers of the world forsake it; then to stand to it, is an argument of true religion.

Loue I thy commandements.] Hee professeth Loue of Gods obedience, an argument of true godlinesse. not that hee fulfilled them; but that hee loued them: and truely it is a great progresse in godli­nes, if we be come thus far, as from our heart to loue them. The natural man hates the comman­dements of God; they are so contrary to his cor­ruption: but the regenerate man, as he hates his owne corruption, so he loues the word; because according to it he desires to bee reformed. And here is our comfort, That albeit we cannot doe what is commanded; yet if we loue to doe it, it is an argument of grace receiued.

Aboue gold.] It is not vnlawful to loue those With what cōditions Gods creatures may be loued. creatures, which God hath appointed for our vse; with these two conditions: the one is, that the first seat in our affection of loue, be reserued to God; and any other thing wee loue, that we loue it▪ in him and for him, and giue it onely the second roome. Thus Dauid, being a naturall man, loued his naturall foode: but he protesteth hee loued the law of the Lord, more then his ap­pointed foode; and here he loues the comman­dements of God, aboue all gold.

IN this verse are two protestatiōs. In the first, As the minde esteemes of any thing, the affec­tions go after it he declares how he esteemed of Gods word in his minde: in the second, how in his affec­tion he was disposed toward it. As the minde of a man esteemes of any thing, so are his affections moued to flie or follow it. It is shame for many professors, now to say they esteeme of Gods word, when they shew their affections more set vpon any thing in the world, then vpon it.

Most iust.] In two respects is the word of God The word of God called iust in two respects. iust: first, because it commands nothing, but that which is most reasonable; and next, because it shal not faile one iot, but the euent of things shall bee according to the predictions of this word. What cause haue we then to reioice, That how e­uer our tribulations be many, yet wee heare, out of this most iust word, It cannot bee but well with them that feare the Lord? And again▪ what cause of feare is there to the wicked? when this same word saith, There is no peace to the wicked, saith my God. And a sinner of an hundred yeeres old shall dy accursed. If wee behold the wicked in their most flourishing estate, and looke to them in the glasse of the word, we shall see their misera­end, long before it come. [...] of euill [...]s a [...]val of our [...] to God.

And I hate all false wayes.] The best tryall of [Page 291] our loue to God and his word, is the contrary; ha­tred of sin and impietie: Yee that loue the Lord hate that which is euill. He that loues a tree, hates the worme that consumes it: he that loues a gar­ment, hates the moth that eates it: he that loueth life, abhorreth death▪ and he that loues the Lord, hates euery thing that offends him. Let men take heede to this, who are in loue of their sinnes: how can the loue of God be in them?

All false wayes.] Religion binds vs not onely The perfection of the godly is in parts, not in degrees. to hate one way of falsehood, but all the wayes of it. As there is nothing good, but in some measure a godly man loues it: so is there nothing euil, but in som measure he hates it. And this is the perfec­tion of the children of God: a perfection, not of degrees; for we neither loue good, nor hate euill as wee should: but a perfection of parts; because euery good we loue, and wee hate euery euill in some measure.

The worst man in the world loues some good, and hates some euill. Plerumque enim peccata hu­iusmodi Ambrose. sunt, vt si alterum declines, incurras alte­rū; It is sufficient to mans dam­nation, if he be captiued by a­ny one sinne. ofttimes he that declines one sin, fals into an­other: It may be thou ha [...]est couetousness, & yet art snared with lechery; there is one very tempe­rate of his mouth, but of a proud & hauty heart; there is another not ambitious of honour, but a seruant to gluttony: Diuerso vsu in eundem inde­uotionis errorem vterque concurrit. And this is very dangerous, when as men because some good [Page 292] thing is in them, take the greater liberty to cōmit some euill: for, if Sathan get a gripe of thee by a­ny one sin, is it not enough to carry thee to dam­nation? As the butcher carries the beast to the slaughter, sometime bound by all the foure feete, and sometime by one onely: so is it with Satan. Though thou be not a slaue to all sin; if thou be a slaue to one, the gripe he hath of thee, by that one sinfull affection, is sufficient to captiue thee.

THE familiarity of man with God, is If we heare not God when hee speakes in his word▪ we shall not be welcom when we pray. increased and continued by the exerci­ses of the word and prayer. For in the word, God speakes vnto men; and in prayer men speake vnto God: let not men dis­ioyne these two. For hee that cannot receiue the Lord with reuerence and obedience when hee speakes (answering him with Abraham and Sa­muell, Here am I Lord; Speake for thy seruant heareth) shall not be welcommed of him, nor re­ceiue a fauourable answere when he praies. Yea, as Salomon saith, He that turns away his eare from hearing the law, his prayer shall be abhominable.

Such as haue receiued most from God, are If men seek not from God, it is because they know him not. more instant by prayer to craue more. No mar­uell, that the wicked, who neuer got grace from him, cannot pray vnto him: for who will seeke a treasure where he thinkes not to finde it? or who will seeke refreshing waters, where he lookes not to finde them. They knowe him not to be the [Page 294] father of light, the fountaine of life, the treasure of all good, they belieue not his word; and how then can they call vpon him? but the godly, who knowe what the Lord is worth, are continual­lie seeking from him, as heere yee may see in Da­uid.

In Dauids praier, mark his variety and breuity: Our manifold necessities re­quire mani­folde prayers. his varietie in this, that as his necessities were manifold, so his requests; he praies for his mind, for his heart and affections, for his tongue, for his eyes, for his feet. As Iob when he praied, sacri­ficed for all his children: so the Christian when he goes to pray, prayeth for euery thing that is in him. And if we knew how many are our ne­cessities, for the which we haue need to pray, be­side that wee are bound to pray for others, wee would not be so slacke, and remisse in prayer, as we are.

His breuitie againe is euident; he hath many, To continue long in praier, and be feruent also is a diffi­cult thing. but very short petitions: this proceeds not of weariness, but as I haue said of feruency. Finding his necessities so many, he passeth speedily from one to another; for it is a difficult thing to con­tinue our prayers long, and keepe zeale and sin­cerity: sometime so it will fall out, but very sel­dome. Yea, the children of God may obserue in their owne experience, that it is a difficult thing to pray the Lords prayer, and not to be interrup­ted in it. Augustine records of Christians in August. ad Probam. Egypt, Habent preces crebras et breues, tanquam [Page 295] eiaculationes animorum; idque inquit, ne intentio Prayers would be short & fre­quent. illa emollescat, They haue short & frequent prai­ers, like eiaculations, or bolts and arrowes shot out of their soules: which they doe saith hee, for this cause, that their intention should not relent ☜ in praier through long continuance. And there­fore Praiers should be made long or short accor­ding to our dis­position. he teacheth vs to frame our praiers accor­ding to our disposition. When our affections are not intended, it is not good to make them more dull by continuance: when againe they are spiri­tually disposed, then it is good to continue our conference with God; though this same con­sideration be vsed by some Christians in our time to vrge continuance in prayer. For if they get no accesse, they are more instant, and loath to come away without a fauourable aunswere: if againe they finde comfort in praier, and that God hears them, they are also loath to break off their confe­rence with him.

And to this purpose notable is it, which there Good to deale with God by teares more then by talke. he subioynes. Oratio multa esse debet, loquutio pauca, Our prayers should bee many, but our words few; and that lachrymis potius quam ver­bis agendum sit, et sletu magis quam affatu: Verba enim non in alium vsum adhiberi, quam vt vel nos ipsos vel alios incitemus. We should deale with God by teares more then by talke, by weeping more then by words: for words are vsed in pray­er for none other end, but either to stirre vp our selues, or others to pray.

[Page 296]This verse containes in it two things: first, a Two things in this verse. commendation of Gods word; that the testimo­nies thereof are wonderfull: and next a protesta­tion of his earnest affection towards it; and ther­fore saith he, My soule doth keep it.

Many waies hitherto hath he praised the word of God: as namely, that there is no good thing wherupon the heart of man can be set by nature, Commendatiō of Gods word. but the worde of God offers him better then it; for it renders incomparable pleasure and profit: beside, true wisedome to such as delight in it, is sweeter then the hony; it is more to be desired then gold or siluer.

But here he praiseth it frō a new quality: Al thy Euery article of our faith is a mystery. testimonies are wonderfull; and so they are: for euerie article of our faith is a mysterie. Great is the mystery of godlinesse, said the Apostle. Though 1. Tim. 3 to naturall men the Gospell seeme a base and a foolish doctrine, yet is it indeede wonderfull. Whereof we learne, that if we would bee good scholars in the Lords schoole, to profit by his word, we must not come to it with naturall sense and reason, as customably men doe; to iudge it▪ ☞ rather then to be iudged and controlled by it: but as it is a wonderfull and supernaturall doc­trine; so must wee not examine it by nature, but imbrace it by saith. Otherwise, it shall be but a stumbling blocke, and rocke of offence vnto vs.

Of his protestation renewed, see what we haue [Page 297] marked, Verse 47. 48. 97. 113. 119. 127. 132. 140. 159. 163. 165. 167.

AS the life of naturall babes, is not con­serued The word serues for food and light to the soule. without foode conuenient for them: so is not the life of men regenerate, preserued without the word. And as the one by natures instinct, desires to bee nourished with milke: so the other by instinct of grace, desires to be sed by the word. Neither is it to the godly as meate only, but as light also. The sure word of the prophets, Saint Peter calles it a light shining in darkenes, like as before hee called it vnmingled milke, and most necessary foode for the babes of Christ. And the spirit of God so frequently com­paring Gods word to foode and to light, will tell vs, in what miserable estate they are, who liue without it.

Heere he praiseth the word from this notable Without the word men walk in darknes. quality, that it is an illuminating word, such as giues vnderstanding; letting vs thereby to know, that without it men walk in darknes. What-euer [...]hew of learning Naturalists had▪ yet being igno­rant of Christ, by whom the father is knowne and the way of saluation manifested, they did but vanish in their owne cogitations; and while they [Page 298] professed themselues to bee wise, they became fooles.

He amplifies this praise of the word of God, Shame it is now to see aged men children in vn­derstanding. when he saith that the entrance thereof, ostium verborum tuorum, the first opening of the doore of thy word giues light▪ for if the first entrance to Vatab. it giue light, what will the progresse and continu­ance thereof do? This accuseth the age wherein we liue; who now of a long time hath been taught by the word of God so cleerely, that in regard of time they might haue been teachers of others, yet are they but children in knowledge and vnder­standing. But to whom doth the word giue vn­derstanding? Onely simple men, and not they who are high minded, profit by the word. Dauid saith to the simple: not to such as are high minded, or double in heart, or wise in their owne eyes, who will examine the mysteries of godlines by the quicknes of naturall reason. No: to such as deny themselues, as cap­tiue their naturall vnderstanding, and like hum­ble disciples submit themselues, not to aske, but to heare; not to reason, but to belieue. And if for this cause, Naturalists who want this humili­ty, No maruaile Papists profit not by it. cannot profit by the word; what maruaile that Papists far lesse become wise by it, who haue their hearts so full of preiudices concerning it, that they spare not to vtter blasphemies against it; calling it, not onely vnprofitable, but perniti­ous to the simple and to the idiots. Papists calum­nie of the ob­scu [...]ity of scrip­ture confuted.

And againe, where they charge it with diffi­cultie, that simple men and idiots should not bee [Page 299] suffered to read it, because it is obscure; all these friuolous allegations of men, are annulled by this one testimony of God, that it giues light to the simple. Eos qui ignorantia tenentur, & in­fantibus Basil. similes sunt, intellectu replet lex tua: that is, Euen to such ignorants, who are like infants, saith, Basill, non solum viris, sed mente & intel­lectu paruulis, it giues not onely light to men but Euthym. to such as in vnderstanding are children. To this purpose notable is that saying of Irenaeus, Vniuer­sae Iren. l. 2. c. 46 scripturae et propheticae & euangelicae, in aperto, et sine ambiguitate, et ab omnibus audiri possunt, The whole scriptures both prophetical, and euan­gelicall, are open, plaine, not doubtfull, but such as may be heard of all men. And to this purpose, saith Lactantius, Num igitur deus, & mentis, & Lactan. l. 6. c. 21 linguae, & vocis artifex disertè loqui non potest? Imò verò summa prouidentia carere fuco voluit ea quae diuina sunt, vt omnes intelligerent quae ipse omnibus loquebatur. Shall wee thinke that God, who is the creator of the minde, the tongue, and voice, cannot speake distinctly himselfe? No tru­ly: by great prouidence he hath propounded his word in so plaine a manner, that all sorts of men may vnderstand that which he speakes vnto all. Many other witnesses might be brought to this same purpose: but I cease.

BY this manner of speech, Dauid expresses, How a moued mind affects the body. as Basile thinks, Animi propensionem; that the inclination of his soule was after Gods word. For, this opened mouth, Ambrose thinks, is Os interioris hominis, the mouth of the inward man, which in effect is his heart: and the speech notes Vehementem animi intensionem, a vehe­ment intension of his spirit, saith Euthymius: yet shall it not be amisse to consider heere how the minde of the godly earnestly affected, moues the body also. The speech may be drawne from tra­uellers, who being very desirous to attaine to their proposed ends, enforce their strength ther­vnto: and finding a weakenes in their body to an­swere their will, they pant & open their mouth, seeking refreshment from the aire to renew their strength: or as Vatablus thinks, from men excee­ding hungry and thirstie, who open their mouth as if they would draw in the whole aire, and then pant and sigh within themselues, when they finde no full refreshment by it. So he expres­seth it, Tanto desiderio legum tuarum flagrat cor meū, vt subinde cogar haurire aerem propter ass [...] ­dua suspiria. The feruent desire of godly men toward the word.

How-euer it be, it lets vs see how the hearing, reading, or meditating of Gods word, wakened [Page 301] in Dauid a most earnest affection, to haue the light, ioy, grace, and comfort thereof communi­cated to his owne heart. For in the godly, know­ledge of good increaseth desires: and it cannot be expressed, how vehemently their soules long to feele that power and comfort, which they know is in the word; and how sore they are grieued and troubled, when they finde it not.

And happy were wee, if we could meete the When God o­pens his mouth to giue, wee should open our hearts to receiue. Lord, with this like affection; that when hee o­pens his mouth, wee could also open our heart to heare as Dauid heere doth. Christus aperit os, vt daret alijs spiritum: Dauid aperuit vt acciperet; Opening his heart, to receiue the spirit of grace, when God openeth his mouth, in his word to giue it. For it is his promise to vs all; Open thy mouth wide, and I shall fill it: let vs turne it into a prayer, that the Lord, who opened the heart of [...]dia, would open our heart to receiue grace, when he offers by his word to giue it.

FRom praises, Dauid now turns him to prai­er. Psalme. In our best estate, we are farre from that In our best e­state we haue need to seeke mercy. which we should be: our perfection in this life, stands in the acknowledging of our imper­fection. Euen when the godly speake any thing [Page 302] to God, out of a good conscience, concerning their vpright affection toward him; at that same time, priuie to the conscience of their wants, they take them to prayer, and seek mercy.

Looke vpon me.] This prayer is vsed by the A good consci­ence presents it selfe vnto God. godlie in two respects: first, when they are vn­righteously iudged of men, and charged with that whereof they are not guilty; in this case, they desire that God would look vpon them. For sure it is, vnlesse the conscience be sleeping, no man dare present an euill cause to the eye of God: but rather as Adam hid himselfe after his trans­gression; so men, whose consciences are euill, flie the sight of God, and dare not desire him to look vpon them.

And againe, when they are vnder spirituall de­sertion, Godly exerci­sed with spiritu­all desertions. and in their sense the countenance of God is turned from them, whose fauour is bet­ter then life (which after the manner of men, tur­ning their face from such as they are angry with­all, they take vp to be an argument of displeasure) in this case also, they pray that the Lord would looke vpon them: that is, as he expounds him­selfe, be fauourable and mercifull to them.

And be mercifull.] This is very well subioy­ned: To some God looks in mer­cy, to others in w [...]th. for God looks to some in his displeasure; so hee looked to the Egyptians and vnloosed the pinnes of their chariots, that they could not driue; so he looked to Sodome, and rained downe fire and brimstone vpon them. The eyes of the [Page 303] Lord, said Amos, are vpon the sinfull kingdome to destroy it. Dauid knew this; and therefore de­sires the Lord so to looke on him, as to be merci­vnto him.

As thou vsest.] These words containe in ef­fect Examples of Gods mercy o [...] others should confirme vs. a reason from Gods constant kindnes toward all his children: Lord doe to me, as thou hast v­sed to doe to others that loue thee. Or [...] vt aequali cum illis sententia potiar. The examples of Gods mercie, are not only registred for our com­fort, but for our confirmation. Wherein, we are alway to take heede, that if wee would haue the argument effectuall toward vs, wee make it sure to our selues, that we are of the number of them who loue him.

AS before he sought mercy, so now he seeks Mercy & grac [...] are benefits in diuisible: foo­lish are they who seek the first and not the second. grace. There are many that seeke mercy to forgiue sin, who seeke not grace to de­liuer them from the power of sin: this is to abuse Gods mercy, & turne his grace into wantonness. He that praieth for mercy to forgiue the guilt of sin onely, seeks not that by sin hee should not of­fend God; but that he may sin and not hurt him­self: but he who craues deliuerance also from the commanding power and deceit of sin, seekes not [Page 304] onely a benefit to himselfe, but grace also to please & serue the Lord his God. The first is but a louer of himselfe: the second is a louer of God, more then of himselfe. And truly he neuer knew ☞ what it was to seek mercy for sin past, who with it also earnestly sought not grace to keep him frō sinne in time to come. These benefits cannot be diuided: he who hath not the second (howsoeuer he flatter himselfe) may be assured, hee hath not gotten the first.

My steppes.] These steps Ambrose restraines The steps of the Soule are motions of the affections. ad profectus animae, to the progresse of his soule onely: but we may very well thinke, that Dauid here commends the whole course of his life to be gouerned by God; both outward, and inward conuersation. The body is carried to good or e­uill, by steps of the feet: the soule by the motion of affections, is caried either to the Lord, or from him; & therfore he praies that God would direct them: for according to our gouernour or direc­tour, so goes the course of our actions.

Thy word.] By the word of the Lord all crea­tures Al creatures, except man and apostate An­gels, are ruled by Gods word. are ruled. At his word, fire comes downe contrarie to the course of nature; the sun stands or goes back; the moone and starres keep for­ward their course; yea, the raging sea abides with­in his prescribed bounds. Strange is it, that man makes it not the rule of his life: but let this be an awe-band to him, That by this word he must be iudged at the length.

[Page 305] And let none iniquitie haue dominion.] Da­uaid Satan an vnrea­sonable Tyrant. takes vp very wisely the controuersie that is betweene Satan and vs: hee seekes by sinne to haue dominion ouer vs. Wherein wee may consider what an vnreasonable Tyrant Satan is and what iust cause wee haue to wage battell with him. The Lorde our God made vs, hee redeemed vs, hee conserues vs; none but he can claime any title vnto-vs: Is it not then most vn­reasonable, that Sathan should seeke superioritie ouer vs, or that we should be so beastly as giue it vnto him?

Neyther is it onely against all equity, but also Seruice to Sa­tan, hurtfull to them who yeeld it. most hurtfull vnto our selues: for what wages can Satan giue to his slaues, but the wages of sinne, to make them partakers of his owne dam­nation? Can he giue vnto others, better then he hath to himselfe? Besides this also, he exacts ser­uice without rest or intermission. Most cruell oppressors, Turks and Pagans, giue some rest to their captiues: Satan giues none: in eating, in slee­ping he abuseth them, to serue him.

And which is worst of all; where this Ty­rant Satans officer▪ can neuer be satisfied. sends out sundry officers and seruants, that is, sinfull affections, to exact seruice from thee: they are all so insatiable, that they may well con­sume ☜ thee, spend all thy means, and all thy daies; but thou shalt neuer bee able to satisfie the least of them. And therefore great neede haue we to seeke the helping hand of God against them; [Page 306] praying with Dauid, that iniquity may neuer haue dominion ouer vs.

NOt one, but manifold are the troubles of Armour of the godly is pati­ence & prayer. the righteous: they haue not onely to wrestle against their owne corruption; but against Satans malice, the pride and enuy of all his wicked impes and instruments. Against them, the best armour we can vse, is patience and prayer: they are but like roddes in the hand of the Lord; as our Sauior said to Pilat, Thou couldst haue no power ouer me, if it were not giuen thee from aboue. The rodde is not able to moue, but The wicked are but roddes in the hand of God. by the hand of him that holdes it: let vs runne to the hand of God: let vs pacifie him by prayer, and wee shall not neede to feare what flesh can doe vnto vs. But aboue all things, let vs beware we fight neuer against the wicked with their own weapons.

From the oppression.] The word is gene­rall; They who per­secute with their tongues, will not faile, if they might, to persecute with their hands al­so. & imports not only oppression by violence, but by calumnies and any other iniury. And they are well ioyned together: for such as doe euill one way, will not faile to doe it another. They who loose their tongues, to calumniate Gods seruants, will not faile, if they may, to loose their [Page 307] handes also to oppresse them; and such also who oppresse them, will not spare to speake euill of them, that they may iustifie themselues. None of all the seruants of Saul would drawe the sword to slay the seruants of the Lord, albeit their Ma­ster commanded them: onely Doeg, who before had calumniated Dauid (and so by his tongue had begunne the persecution) spared not to murther with the bloudie swords, such seruants of God, as for Gods sake had shewed fauour to Dauid. Let vs not looke for better from them whose tongues are bent to speake euill of the ser­uants of God, but that their handes also, when they may haue the occasion, will bee ready to shedde their bloud.

Of men.] The word he vseth, is Adam: this is Man by sinne is become a weake and silly creature. the first name that God gaue to man after his fall; signifying earth, or redde earth: and it she­weth how weake and silly a creature man hath made himselfe by his sinne. The consideration of it confirmes Dauid against his enemies, that they were but men of earth: if we could remem­ber, we would neuer be troubled at their inimity; Who art thou Iacob, that thou shouldst feare a mor­tall man? and all flesh is grasse. A preseruatiue against pride.

And againe, the consideration of this serues to humble the pride of man: Sith they are but men of clay, why waxe they proude to oppresse others? It was a very worthie war­ning, which a certaine Ambassadour gaue ☜ [Page 308] once to Alexander the great, that flies and wormes at length would eate the flesh of Lions. If proude men considered this, That they are but earth, and that shortly their beautifull bo­dies will become carcases to bee eaten by the wormes; it would abate their naturall pride, by which they trample downe others, poorer and weaker then they, vnder their feete.

And I will keepe.] The benefites or deli­uerances Benefits should binde vs to the loue and obe­dience of God who gaue them. of God, obtained by prayer, should not bee abused to licentiousnesse, to nourish our selues in our sinnes, and wonted security: but the more wee receiue from him, the more should vvee acknowledge our selues bound and obliged to him. Otherwise, if benefites binde vs not, if mercies allure vs not, if the cordes of his loue drawe vs not, to be thankfull seruants to our God; how inexcusable are wee?

THis verse contains a petitition, which in this Booke of the Psalmes Dauid fre­quently makes to God; as ye may see, Ps. 4. 6. Psal. 67. 1. Psal. 80. 3. 7. & 19. For vnderstan­ding whereof, wee are to see what the light of Gods countenance is. A common light externall.

Ther is a common light externall, whereby [Page 309] the Maiesty of Godshines after a sort vnto all his A common light internall. creatures. There is a common light also inter­nall, whereby he illuminates euery one that com­meth into the world. This is the light of the minde and conscience, communicated both to iust and vniust: but here he seekes a greater bene­fite then any of these; to wit, a declaration of Gods speciall fauour and loue toward him. This A speciall light internall. is called a shewing of his face, or the light of his countenance. Crassius de Deo sacra Scriptura Basil. in Ps. 119. inter dum loquitur, sermones ad Naturam homi­nis attemperans; The spirit of God in holy Scripture, attempers his speech to mans nature: and so here he puts the face of God, for the fauor of God.

Salomon saith, that the wrath of a King is the Angry face of God most fear­full. messenger of death; but in the light of the Kings countenance is life: and his fauour is as the cloude Prou. 16. of later raine. The downe-looke of Ahashuer us confounded Haman. It was Absaloms speech to Ioab, suppose in hypocrisie; That it was better to him to be banished, then abide in Ierusalem, wanting the Kings countenance. If such mo­ment bee in the countenance of earthly Kings; what is the face of the King of kings? Sure­ly, such as knowe him, reioyce to behold his face continually: and it is death to them to want it. How God for­sakes his chil­dren.

Certain it is, the Lord looks alway fauorably vp­on his own elect, but he doth not alway shew it; [Page 310] no, not vnto themselues. Before their effectuall calling, in themselues they differ nothing from the children of wrath; albeit in Gods counsell there be a great diffrence: and after their calling, for the tryall of their faith, he many times for­sakes them; not according to his truth, which is Not according to his truth, but our sense. vnchangeable, but according to their sense, w ^ch is changeable. He loues them, but will not let them knowe that hee loues them: but sometime will frown vpon them; as Ioseph did on his brethren, euen then when his affection was most strong to­ward them. And then the want of the light of the Sunne in the firmament, is not so heauy to natu­rall men, as this is to a Christian, To want the sight of Gods fauourable face: and therfore is it, that Dauid heere prayeth so earnestly, Shew the light of thy countenance vpon me.

And teach me.] As the sunne makes other Gods counte­nance illumi­nates the [...]inde, and changes the heart of him, vpon whom he lookes. things bright, whereupon it shines: so the coun­tenance of GOD workes light in that soule vpon which he looketh fauourably; Cum sapien­tem videris, cognosce quia descendit super eum Dei gloria: illuminauit eius mentem scientiae fulgore. So that this is a speciall argument of Gods fauo­rable Amb. face looking vpon a man, when his minde is illuminate, and God hath taught him to knowe his way, and giuen him grace to follow it; ac­cording to that of the Apostle: God who com­manded [...]. Cor. 4. 6. light to shine out of darkenesse, is he who hath shined in our hearts, to giue vs the light of the [Page 311] knowledge of the glory of God in the face of Iesus Christ.

MAny a time hath Dauid protested his No ioy in this life without griefe, nor yet griefe without ioy. great ioy: now here he makes mention of his exceeding great griefe. We haue no ioy without griefe in this life: neyther yet, thankes to God, haue we griefe without ioy. As the wine failed in that banquet, whereat Christ was present: so oftentimes failes ioy, euen in the heart where Christ dwels. But as in the one he turned water into wine: so in the other will hee turne all sorrow into ioy. To haue ioy without ☜ griefe, is the condition of them who are glorified in heauen. To haue griefe without ioy, is the con­dition of them who are damned in hell; I meane, to be both without sense and hope of ioy: But the godly on earth haue their ioy mixed with griefe, and griefe tempered with ioy: and albeit sometime they want the sense of ioy, yet do they neuer want all hope and expectation of ioy.

He prayed before, ver. 37. that the Lord would Of the right gouernement of our eyes. turne away his eyes from regarding of vanity: now hee shewes how hee practised it. He was so farre from delighting to behold vanity, that he mourned when he saw the vanity & wickednesse [Page 312] of other men. God who hath made the eyes to be Organs of sight, hath also made them to be Con­duits of teares: if we mourne as we should, when we looke to the creatures, we shall not easily be snared by them. If we look to vnreasonable crea­tures, we may see lying vpon them, the fruits of that curse, which our sinne procured: if we look to reasonable creatures, our selues or others; what a great dis-conformity is betweene vs and the holy Lawe of the Lord our God? If these moue vs to mourning, the power of sinne shall be greatly restrained. Malum innatum, that seekes to breake out by looking and speaking: and Ma­lum seminatum, that seeks to come in by hearing and looking: both of these euils shall greatly be weakened, if euery thing we looke to moue vs to mourning; as iustly it may in the respects afore­said.

And to moue vs yet more to this mourning Reasons mo­uing vs to mourning. disposition, let vs consider two things: the euill we incurre if we mourne not; and the good shall ensue to vs, if we mourn for the sinnes of others. As for the first: Among many wayes whereby 1. If we mourn not for other mens sinnes, they become ours. the sinnes of other men become ours, this is also one; If we know their iniquities, and be not grie­ued therewith: and therefore are the Corinthi­ans reproued, that they sorrowed not for the in­cestuous man that was among them; by so do­ing they were defiled by his sinne, & became one polluted lump with him. And Ezech. 9. Not on­ly [Page 313] is iudgement determined vpon the commit­ters of sinne; but of such also as mourned for sin: they are involued in the same iudgement, as par­takers of the same sinnes, by reason that they mourned not for them.

And as for the great good we get by mour­ning 2. If we mourn many blessings follow it. for the sinnes of the wicked, whereby they dishonour the Lord our God; it is also euident. Blessed (saith our Sauiour) are they that mourne, for they shall be comforted. When the heauen waters the earth in due season, there followes a fruitfull increase: but when the earth waters the heauen, then shall follow a more plentifull har­uest of all spirituall comfort. And this is done, when a sinner powres the teares of his penitent ☜ heart into the bosome of God: then the heauens are 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.

HEere Dauid, sore troubled with A three-fold comfort that sustained Da­uid. 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 1. A meditation of the righte­ousnesse of God. of the righteousnes of Gods nature: he al­ters not with times, he changes not with persons, [Page 315] 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.

AS the tree is, so is the fruit. From so righ­teous 2. A meditation of the equity of Gods com­mands, flowing from his righ­teous nature. 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 The Lawe of God represents to vs the image of God. law of God expresseth to vs the liuely lin [...]ments of his image: for from his righteous nature flowe his commandements, commanding righ­teousnesse. This lets vs s [...]e [...] fearfull an euill [Page 316] sinne is: sith it is a transgression of that holy law, How horrible an euill sinne is. 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, oft­times 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 If any man de­sire to know what will be his end, let him in­quire at Gods word. 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.

THroughout this Psalme, we see that Da­uid The loue which godly men carry to the word can­not be satisfied in this l [...]fe. 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 The nature of zeale. 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 Sund [...]y sorts of zeale. loue and griefe are, so is our zeale. If our loue be [Page 318] 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 Rom. 10. 2. knowledge. Zelus ad mortem, non ad vitam; a zeale Ambrose. which tends to death, not vnto life.

The effects of Dauids zeale he toucheth, when The effects of holy zeale. 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 Rom. 12. 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 [Page 319] by Bernard to the two wings of a fowle: Knowledge & Zeale two wings of the soule. 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 How true zeale may be tried from false. 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; Who are ene­mies to godly men. 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.

HEere is the third ground of comfort w ^ch 3. A meditation of Gods con­stant and con­tinual working according to his word. 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 & [Page 320] Psal. 12. vnto golde tryed in the fire; which not onely indures, but becomes fine [...], 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, As God hath a mouth to speake, so a hand to doe, as continuall ex­perience hath proued. 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 Loue in God the fountaine of all his bene­fites. 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 the fountaine of all his ser­uice. 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 ☞ [Page 321] to loue him next, an [...] [...]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.

HEe renues againe the protestation of his Temporizers in Religion. 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 [Page 322] 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 Carol. Sigon. de rep. [...]. lib. 1. c. 3 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 They are little esteemed of men, who are great in the account of God. 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 Macar. [...]om. [...] [...] [Page 323] purse; despised by many, because they know not the jewell that is within it. The worla 1. Ioh. 3. 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 Persons should [...]e regarded for heir faith. 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 Iam. 2. 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 Obliuion of our duety, is the first steppe to defection. 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 [Page 324] 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.

DAuid considers here two things in the What a sure comfort we haue by the word of God. worde of God: first, the equity of it; next, the eternity of it. And by these two he sustaines himselfe against all tentations, wher­with hee was compassed; and namely, the con­tempt of men. Sith the Lawe of God is truth, and his righteousnesse euerlasting; they cannot be deceiued who depend vpon it: and they who liue in a contrary disposition vnto it, cannot be but miserable eternally. Neyther is it enough for vs to know this generally, as many do; but with Dauid, wee should earnestly pray wee may bee taught by his word, stablished by his truth, recti­fied by his righteousnesse: Haec conciliant sempi­terna bona; that so we may be partakers of that e­uerlasting good which cometh by them.

ALbeit Dauid was laden with heauy troubles, yet did he neuer quit his affection toward [Page 325] the word of God. Where if it be enquired, why The Crosse is necessary for a Pilgrime; and why? did the Lord lay such heauy trouble vpon a man whom he loued so dearely? and why suffers he his children to be so hardly handled, in this life; for whom he hath prepared a blessed fellow­ship, and communion with himselfe in the life to come? The reason is, because as saith the Apostle; Neede so requires. Necessaria est crux peregrinan­ti, The crosse is necessary for a pilgrime: for by it sin is subdued, pride weakned, patience and all o­ther graces of the spirit increased. It workes a contempt of this world; and prepares vs for the kingdome of God.

Of this, let such as are vnder the crosse, learne The kindly sonnes of God cannot want a Crosse. with patience to beare it; and others, who know not yet what it is, prepare them-selues for it. For, if they bee the kindly sonnes of God, they shall not eschew it: For hee chastiseth euery one whom he receiues.

Are my delight.] This is strange, that in the Carnal and spi­rituall ioy con­sist not toge­ther. midst of anguish he hath delight; yea indeed, the sweetnesse of Gods word is best perceiued vn­der the bitternes of the crosse: the ioy of Christ, and the ioy of the world cannot consist toge­ther. A heart delighted with worldlie ioie can­not feele the consolations of the spirite; the one of these destroyes the other: But in sanc­tified trouble, the comforts of GODs word are felt and perceiued in most sensible man­ner.

[Page 326]Many a time hath Dauid protested this delight Delight in the word an argu­ment of true Godline. of his in the vvorde of GOD: and truely it is a great argument of godlinesse, vvhen men come not onely to a reuerence of it; but to loue it and to delight in it. Let this bee considered of those vnhappy men, who heare it of custome, and count it but a wearinesse.

THis verse is one with the 142. saue only that he adioynes to it his accustomed pe­tition The fearefull recompence of them who loue not Gods word Vatab. for vnderstanding, that hee may liue. Nam propriè homines non viuunt sine intelli­gentia diuinae legis: for it is no life which men haue, vvho are destitute of this knowledge. The vvord of God is contemned of none, but suchas knowe not the excellencie thereof. And they are repayed with this fearefull recompence; that be­cause they knowe not, nor cannot account of it, the light, the vertue, the grace there of is not di­lated toward them; but they abide still in their naturall darknes and death. From which most vnhappy condition, the Lord deliuer vs.

IN this verse, wee haue three things: a petition, Heare mee; a reason, I haue Three things in this verse. cryed with mine whole heart; a pro­mise, I will keepe thy statutes. The reason is first sette downe; which in effect is this: O Lord, thou hast bound thy selfe by thy promise to answere them who call vpon thee: and thou hast not at any time, sent them away comfortlesse, that call vpon thee in spirit and truth; yea, thou hast been found of them, vvho sought thee not. Then Lord, seeing thou hast gi­uen me this grace, to cry to thee with my whole heart; shew me also this grace, that thou maiest heare me.

As the husbandman seeks no increase, of that Praier is a seede which now wee should sowe plentifully, that in haruest wee may reap the fruit thereof. land wherein he hath sowen no seed: so hee that prayeth not, and seekes not the Lord while hee may be found; what comfort can hee expect in the time of his trouble? Our praiers are seede, sowen not in the earth, but in the heauen; wee [Page 328] cast them into the bosome of God: he that sowes sparingly, shall reape sparingly; if wee looke for a plentifull haruest, let vs sowe more aboundant­ly in the seede time: for euery praier, feruentlie and in faith sent vp to God, either presently re­turnes ☞ with some good; or then laies good vp in store for vs, which we shall enioy heereafter.

The feruency of his praier he expresseth, when Feruency and zeale of heart required in praier. he saith that he cryed: it notes Animi propensionē, the earnestnes of his soule: without this, the ear­nestnes of the tongue is but Ludibriū quoddā, quo deus non honore, sed contumelia afficitur; a moc­kery of God, and a dishonouring of him. Non [...]o­cis Ambrose. magnitudine, sed cordis magnanimitate clamā ­dum Psal. 119. est; non sono corporis, sed cogitationum sub­limitate, & concentu virtutum. It is not by lowd­nes of the voice, but stoutnes of the heart; not by sound of the body, but by sublimity of our cogitations, and by consent of vertues, that wee must cry vnto God.

When Israell was straighted at the red sea; the Euery crying pearces not heauen. Armie of Egyptians vpon their backe, and the sea before them; and in their iudgement they saw no outgaite (but lookt either to be deuoured by the sword, or drowned by the water) no doubt there was among the people murmuring, and crying, with dolefull lamentation: but what? Clamabat populus et non audiebatur: tacebat Moses & audiebatur; the people cryed and were not The voice of the wicked in praier [...]uailes not. heard: Moses is silent, and God heares him; for [Page 329] his heart was fixed vpon God; waiting till God should shew the way of deliuerance, which they could not see. What auailes the voice of the wic­ked, who honour God with their lips, but their heart is far from him? Iniustianima deo mertua est, The soule of an vnrighteous man is dead vn­to God: Nihil in illa sublime, nihil magnificum est. There is no high, nor excellent thing in it, which can go vp to the most high, and excellent God.

With mine whole heart.] He amplisies this yet Great things should be as­ked from the great God. further, when he saith, that hee cryed with his whole heart. Non solum ergo elamandum est; sed et toto corde clamandum. For, as a man cryes most loudly, whē he cries with al his mouth ope­ned: so a man praies most effectually, when hee praies with his whole heart. Neither doth this speech declare onely the feruency of his affecti­on; but imports also, that it was a great thing which he sought from God. Et tu cum oras, mag­na ora: id est, ora quae aeterna sunt, non caduca. And thou when thou prayest, pray for great things; for things induring, not for things pe­rishing: praie not for siluer, it is but rust; nor for gold, it is but metall; nor for possessions, it is but earth. Ista oratio ad deum non peruenit: such prayer ascends not to God. Non audit deus nisi quod dignum est eius beneficijs. Hee is a great God; and esteemes himselfe dishonoured, when great things, with a great affection are not sought from him.

[Page 330] Heare me, and I will keep.] Of this petition and promise, see verse 8. 33. 44. 88. 134. 146.

HE insists in his former petition, expoun­ding Praier, a seruice due to God only. euery part of it. He protested be­fore, hee cryed with his whole heart: now he declares to whom hee cryed. Prayer is a point of seruice due vnto God. Only he craued before that God would hear him: now he shewes wherein; Saue mee: and thirdly, hee renewes his promise; and the repetition thereof tells vs, that the promises of thankfulnes in Gods children, are no sodaine nor vanishing motions, but settled conclusions.

And againe, it teacheth vs, that as Gods chil­dren, He that seeks from God, should also of­fer to him. are carefull to seeke from God, that which they neede: so are they carefull to giue vnto him, that which he requires; to witte, praise, and o­bedience. Otherway, where men seek benefits frō God, the fruit whereof they minde not to return vnto him; either they get not that which they seeke: or if they doe, they get in his displeasure, as Israell got quailes. If we would so seeke, that we may obtaine; let vs not seek that we may bestow vpon our owne lustes: which S. Iames reproues; but that we may aduance his glory.

HE amplifies, yet further, the first reason Continuance in praier recō ­mended vnto vs for which he desires the Lord to heare him; taken from his earnest feruency in prayer: and it is written for our instruction, to learne vs continuance in praier. It is required by precept, Luke 21. Watch and pray continually: and againe, 1. Thes. 5. Pray continually. For example also, at midnight morning, and at noone tide, did Dauid pray; yea seuen times in the day: all the night long did our Sauiour pray; Non precationis Ambrose, in Psal. 119. indigens auxilio, sed statuens tibi imitationis exem­plum: not standing himselfe in neede of the help of prayer; but setting down, to thee, an example of prayer for imitation. Ille pro te rogans pernoc­tabat, vt tu disceres quomodo pro te rogares; when he praied for thee, he prayed all the night long; that thou also mightst learn how to pray for thy selfe. Qui rogat itaque, semper roget: & sinon ☜ semper precatur, paratum semper habeat precan­tis affectum. He therfore that praies, let him pray alway: or if he do not alway pray, let him alwaies haue ready the affection of prayer.

But the manner of speech is to be marked; hee How time posts away and we should striue with it. saith, he preuented the morning watch: There­by declaring that he liued, as it were, in a strife with time; carefull that it should not ouerunne [Page 332] him. He knew that time postes away; and in run­ning-by, weareth man to dust, and ashes: But, Dauid preassed to get before it, by doing some good in it, before that it should spurre away from him. And this care which Dauid had of euerie day; alas, how may it make them ashamed, who haue no care of their whole life! He was afraide to lose a day; they take no thought, to lose mo­neths and yeares without doing good in them: yea, hauing spent the three ages of their life, in ☞ vanity and licentiousnes; scarse will they conse­crate their old and decrepit age to the Lord.

I waited on thy word.] See verse. 43. 81.

HIS former purpose is yet continued, How a man on earth may imi­tate the life of Angels. declaring his indefatigable perseuerāce in prayer. Oh, that we could learne at him to vse our time wel! At euening he lay down with praiers, and teares; at midnight hee rose to giue thanks; he got vp before the morning light, to call on the Lord. This is to imitate the life of Angels: who euer are delighted to beholde the face of God; singing alwaie a new song without wearying. This is to beginne our heauen vpon earth: oh, that we could alway remember it; An Ambrose. nescis ô homo, quòd primitias tui cordis ac vocis [Page 333] quotidie Deo deboas: Knowst thou not, O man, The first fruits of our hart and tongue euery morning shold be offered to God. that thou owest euery day the first fruits of thy heart and tongue to the Lord our God? Shouldst thou thinke of any thing, before that first thou remember him in the morning? or should thy ☜ tongue speake of any thing, before the first fruits of thy speech be offered vnto him by prayer, and praysing of his holy name?

But alas, the coldnesse of this age in worship­ping Gold profes­sors reproued, who spend all their time on the world. the Lord, in praising him who is most wor­thy to be praysed; is here greatly conuinced: no time of the night will they spend in prayer; yea, in the day time they had rather doe any thing then be exercised in prayer and praysing; snor­ [...]ing and sleeping in the very time of diuine ser­uice, when others beside them are intertayning fellowship with God, by the exercise of the word and prayer. If oftentimes they whose lippes are praysing him, haue their hearts farre from him; how farre is thy heart from him, who canst not do so much as with thy lips to praise him when thou shouldst? O man, wilt thou remember that no time shall render thee comfort in the houre of death, but that which thou hast spent in the seruice of thy God? And if thou canst not con­secrate If they cannot giue all, at least they should giue the halfe of it vnto God. all thy dayes, and euery houre of the day vnto the Lord; yet why wilt thou not diuide thy time rightly? that where thou giuest one houre to the world, and the affaires thereof; why wilt thou not giue another to the Lord, & the works [Page 334] of his worship? In this point the Lord make vs more wise, & giue vs grace to redeeme the time.

To mediate in thy word. See ver. 15. 23. 27. 48. 78. 99. 148.

THis is a petition frequently vsed by all Prayer miti­gates trouble. the children of God; That he would hear them: and not without great cause; for the heauy heart is eased and disburdened by praier: and it brings a present mitigation of their troubles, when they feele in effect that God hears them. Beside that, it renders vnto them vnspeak­able comfort for the time to come: it confirmes them against the feare of death, and makes them with boldnesse to goe out of the body, that they may be with the Lord; because by manifold ex­perience, they did finde in the body that God heard them, and gaue them comfortable accesse to his Throne of grace.

According to thy louing kindnesse.] This is the The common argument of al Gods children in Prayer. great and maine argument, whereby all Gods children moue the Lord to compassion; name­ly, his own fauour and louing kindnesse. Semper Amb [...]n Ps. 119 homo, etiam si sanctus, si iustus sit, debet orare vt exaudiat eum Dominus secundum misericordiam [Page 335] suam, non secundum merita virtutis alicuius; Is from his mercy, not from their me­rit. quia rara virtus, multa peccata: A man, were he neuer so iust or holy, should euermore pray that God would heare him, according to Gods mer­cy, not according to the merit of his vertue whatsoeuer; because in the best men their ver­tues are rare, their sinnes are many. It is true, they vse also secondary arguments, taken from God his graces in themselues; as, that they loue him, or feare him, or call vpon him: but these in effect are but the alledging of the conditions, whereupon God out of his kindnesse hath made the promises; and so being his owne graces, free­ly giuen, may lawfully be vsed to moue the Lord to the performance of his promises.

Quicken me. See ver. 37. 40. 50. 88. 93. How Dauid desires God should deale with him in iudgement.

According to thy iudgement.] Iudgement is sometime taken for the execution of Gods threatnings against transgressors: and this, Da­uid declines, Psal. 143. Enter not into iudgement with me. Sometime it is taken for the perfor­mance of his promises, according to his word: and this, Dauid desires; as in this Verse. See ver. 7. 13. 20. 30. 39. 43. 52. 62. 66. 75. 84. 102. 106. 108. 120. 137. 149. 156. 160. 164. 175.

HEe reiterates againe his complaint a­gainst The godly are a mark of con­tradiction to Satan and al his instruments. his enemies; whom he describes after this manner: That toward God they were impious men, farre from his Lawe: toward Dauid they were malicious; yea, such as followed malice, and hunted after all occasions to doe him euill. This is the condition of the children of God: as their head and Lord Christ Iesus was set for a signe of contradiction; so is it with his seruants, they are set as a marke & butte, whereat Satan and his instruments shoot all the arrowes of their indignation: but in vaine; for God is their buckler.

And truely it should greatly comfort all the Comfort a­gainst the con­tempt of men. godly, to remember, that such as are their ene­mies, are Gods enemies also: sith they are farre from the obedience of Gods Law, what maruell they be also farre from that duety of loue, which they owe vnto vs? It may content vs, to want that comfort in men, which otherwise we might and would haue; when wee consider that God wants his glory in them. Let this sustaine vs, when we see that Godlesse men are enemies vn­to vs.

FRom the meditation of his enemies malice, No enemy so neere to hurt vs, as God is neere to helpe vs. hee returnes againe to the meditation of Gods mercie: and so it is expedient for vs to doe, least the number, and greatnesse, and mali­tiousnesse of our enemies, make vs to faint when we looke vnto them. It is good, that we should cast our eyes vpward to the Lord: then shall we see they are not so neere to hurt vs, as the Lord our God is neere to helpe vs; and that there is no euill in them which we haue cause to feare, but we shall finde in our God a contrary good, suffici­ent to preserue vs.

Otherwise we could not indure, if when Satan Comfortable examples ther­of. and his instruments come neere to pursue vs, the Lord were not neere to protect vs. Comfor­table is it, that when Laban with great fury fol­lowed Iacob, the Lorde stepped in betweene them, and commanded Laban not to hurt him: and when Satan many a time intended to de­stroy Iob, hee found that hee could not, because the Lord was a hedge and defence vnto him. This is of GODs marueilous working, that wee being in the middest of the wicked, who like so many rauening Wolues, thirst for our bloud; and before the mouth of that roaring Lion, that seekes to destroy vs, we should still be [Page 338] preserued: for the which we may giue thankes with Dauid; It is so, O Lorde, because thou art neere vnto vs.

But let vs remember, if wee would haue this Vpon what condition will the Lord be neere vnto vs. presence of the Lorde rendring vs comfort, wee must also bee moued by it to render him reuerence. Prope est omnibus, qui vbique adest: Amb. in Psalm. 119. nec refugere eum possumus si offendimus, nec fal­lere si delinquimus, nec amittere si colamus: He is neere vnto all, who is euery where present: if we offend him, wee cannot flie from him: if we [...]ne, we cannot siele nor couer his eyes: if wee worshippe him, we cannot want him neere to vs in all our necessities. De sole non dubitas quod vbique resplendeat: de Deo dubitas quod non vbique fulgeat? Thou doubtest not of the Sunne, that it shines into euery place; why doubtest thou that the Lord is present in euery place?

Be where thou wilt, hee is neere vnto thee; If we in our heart be also neere vnto him. be thou also in thy affection neere vnto him, to feare and loue him: in all thy wayes walke with him, as Henoch did: set him alway in thy sight, as Dauid did. Vnlesse thou be with him to waite vpon him, and serue him; how can he be neere vnto thee, to preserue and comfort thee in all thy necessities?

Hee is neere vnto all; illum tamen fouet qui appropinquat sibi: but he comforts and nourish­eth such as come neere vnto him. He that hides [Page 339] himselfe from the light of the Sunne, and clo­seth They that in affection goe farre from the Lord hurt themselues. the dore and window of his house, that it shine not vnto him; what maruell hee haue no comfort by the light thereof? In tenebris ambu­lat; & in omnium luce ipse sibi est causa caecitatis: He walkes in darknesse; and in the middest of ☜ light shining vnto all, hee becommeth a cause of blindenesse vnto himselfe. If by iniquity wee depart from the Lord, wee may finde him neere as a Iudge to punish vs; not as a Father to pro­tect vs.

For all thy Commaundements are true.] His The word is a [...]affe, to su­taine vs in trouble. meaning is: Albeit, O Lorde, the euill will of wicked men follow me, because I follow thee; yet I knowe thy commaundements are true, and that it is not possible thou canst desert or faile thy seruants, who stand to the maintenance of thy word. Then ye see Dauids comfort in trou­ble, was not in any presumptuous conceit of his owne wisedome or strength; but in the truth of Gods promises, which he was perswaded could not faile him.

And heere also hee makes a secret opposition Man com­mands without reason, he pro­ [...]es without performance, [...] without effect not to the L [...]. between the word of the Lord, and the word of his enemies. Somtime men command, but with­out reason: sometime they promise, but without performance: sometime they threaten, but with­out effect. Herods cōmanding, Rabsac [...]e his ray ling, Iezabel her proude boasting against Elijah, may proue this. But as to the Lord our God, he is [Page 340] alway better then his word; and his seruants shall finde more in his performance hereafter then now they can perceiue in his promise: like as his enemies shall finde more weight in his iudge­ments, then now they can apprehend in his threatnings.

THat which he hath spoken concerning the certaine truth of Gods word, he now Experience of the truth of Gods word doth greatly comfort vs. 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 The Word an Anchor of the soule. 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 [Page 341] 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 The proui­dence of God by stable order ruleth all things. 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. Eurip. But it is farre otherwise: his prouident and ruling hand extends to smallest things; Vide­te Aug. in Matth. 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 Ephes. 1. 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.

THese prayers of Dauid are penned Dauids prayers proper to eue­ry member of the Church. 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 How God is a spectator and partaker with vs in all our af­flictions. 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 [Page 343] 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, A good con­science makes a man familiar with God. 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.

HEere is an appellation made by Dauid An appellation from men to God. 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 To be vsed of them who are wronged by men. 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 A warning to Iudges. 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: 2. Chron. 19. 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. [Page 345] 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.

THis Verse contains a protestation of the Wicked men are the authors of their owne wracke. miserable condition of the wicked; ex­pressed in this weighty sentence, Salua­tion is farre from the wicked. Ipsi sunt authores Amb. in Psalm. 119. 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; Basil. in Ps. 119. 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 [Page 346] farre from Gods lawe: now he saith that Gods The word of God and his saluation are conioyned to­gether. 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 men knew this, or could ap­prehend it, they would not redeeme the plea­sures of sinne so deerely, as for them to defraude their ownesoules of saluation; despising against themselues the counsell of God.

And this Oracle of God should confirme vs a­gainst Externall pro­sperity of wic­ked men not to be regarded. all these tentations, which arise vnto vs by looking to the prosperity, peace, and worldly pompe of the wicked. What is the glory of their outward state to be regarded, so long as this fear­full sentence lies vpon them, that the saluation of God is farre from them? This sustained the Apo­stle S. Paul, when he saw the great pompe of A­grippa; Acts 26. he would not for all that, exchange estates with him: he wished not to be like vnto Agrippa; but rather that hee had beene such as he was.

Because they seeke not thy Statutes.] Heere is The godly guilty of trans­gression, but not of contēpt. noted the cause of all their misery; namely, the contempt of Gods word: they did not so much as seeke the Lords Statutes; An argument they esteemed nothing of it: for who will seeke that whereof they account not? or who will despise that which they esteeme pretious, and necessary to them? This is much more, then if he had only said, They transgresse thy Statutes. The children [Page 347] of God may be guilty of the one transgression: for in many things we sinne all; And if any man say he sinnes not, he is a l [...]ar, and the truth is not in him: but they are farre from the other, to dis-e­steeme of Gods word, and cast off all care to seeke it.

NOw Dauid turns his consideration from It is grace only by which one man differs frō another in godlinesse. wicked men, vnto himselfe; acknow­ledging, that he was no better by nature then they; but that Gods his mercy had made a difference between him and them, where there was none by nature. And therefore prayes he that the work of Gods mercy may be continued with him, to quicken him, and giue him life; that he defile not his conscience by dead workes, as they doe; nor yet haue fellowship with them, in their vnfruitfull workes of darkenesse; but that being quickned by God, he may liue the life of God, from which he saw them to be strangers. Godly men e­difie their harts by euery thing they see in o­thers.

Thus we see, that how-euer the godly exercise somtime their consideration about other things, yet in the end they returne still to themselues: What-euer they heare, or see, or speake of o­thers; they enter into their owne hearts, and edi­fie themselues by it: if they looke to such as are [Page 348] godly, they are confirmed to follow them [...] if they looke to the manners of wicked men, they are af­fraid of their owne weakenesse, & runne to Gods mercy; praysing him who hath preserued them from the like impiety, and praying also for grace to keep them, that their harts incline not to walk with them. Thus of euery thing they reape some profit to themselues: but naturall men look so to things which are without them, that they enter not into their owne hearts, to edifie themselues by that which they heare or see in others.

Againe, the manner of the children of God in In Gods mer­cy, not in our merit stands our comfort. their prayers, is, to flie alway to Gods mercy: it is of mercy, that they begin well; of mercy, that they continue well; of mercy, that they looke for any good at the hands of God: let them leane to merits who will; we wil depend vpon mercy. Are we able to giue vnto God himselfe? Are we able to requite his benefites which we haue gotten? Quis potest debitum referre naturae, debitum sa­lutis Ambrose. & gratiae? Can any man requite him for benefits of nature which we haue receiued? farre lesse for benefites of grace & saluation: these are debts which wee are neuer able to pay; Where then are thy merits? Quis nostrûm sine diuina po­test miseratione subsistere? Who among vs all can subsist without diuine miseration? Quid pos­sumus dignū facere praemijs coelestibus? Or what can we do worthy of a heauenly reward? Let vs therfore learnat Dauid, to send vp our requests; [Page 349] Non secundum merita nostra, sed misericordiam Dei: not according to our merits, but his mercies.

Two Epithets he ascribes to Gods mercies: first The mercies of God, why they [...]re called great. he cals them great, and then he cals them tender mercies. They are great in many respects: for cō ­tinuance, they endure sor euer: for largenes, they reach vnto the heauens, & are higher then they; yea, they are aboue all the workes of God. And this is for the comfort of poore sinners, whose sinnes are many and great: let them not despaire; his mercies are greater and moe: for sith they are greater then all his works; how much more grea­ter then thou and all thy sinsull workes? All the Esa. 40. Nations of the earth are but like the droppe of a Comfort a­gainst the greatnesse of our sinnes. bucket, or as a graine of sand, compared with his Maiestie: what art thou then, that thou shouldst magnifie thy deedes aboue his rich mercie; as if thy sinnes were so great, that his mercie could not compasse them? Onely doe not abuse his mercy; neyther turne thou his grace into wan­tonnesse: but if thou vnfeinedly repent, then doe thou also stedfastly beleeue, that thy sinnes, were they neuer so great, shall easily be swallowed vp ☜ by his infinite mercies. As the Ocean, when it flowes, couers sands and rockes, and all, that they are not seene: so, where the floud of Gods com­passions breaks out, how easily doth it ouerflow and couer all thy transgressions? This is the meditation of the Apostle; that where before he 1. Tim. 1. had beene many manner of wayes sinfull and [Page 350] ignorant, a blasphemer, an oppressor, a persecu­ter; yet the grace of our Lord had beene excee­ding abundant toward him: where sinne had a­bounded, grace had superabounded, to ouer flow and couer it. And in this he stands for an exam­ple to all that will beleeue, that they should neuer distrust Gods great mercies for the greatnesse of their sinnes.

The other Epithet he giues them, is, That they The mercies of God are called tender, & why. are tender mercies; because the Lord is easie to be intreated: for he is slowe vnto wrath, but rea­dy to shew mercy. S. Iames saith, that the wisdom Iam. 3. which is from aboue is gentle, peaceable, easie to be intreated. If his grace in his children make them gentle, and easie to be intreated; what shall we thinke of him selfe? Sith he will haue such pitie ☞ in vs poore creatures, that seauenty times seauen times in the day hee will haue vs to forgiue the offences of our brethren; O what pitie & com­passion abounds in himselfe! Thus we see our comfort is increased: that as his mercies are great, so are they tender; easily obtained, where they are earnestly craued.

Quicken me.] Dauid found the life of grace Life of grace should be che­rished continu­ally. in himselfe continually hindred, impugned, yea, oft-times sore weakened, by the power of his corrupt nature: and therefore the more frequent is he in this petition, that God would quicken him.

A New protestation of his constancy vnder Constancy in Religion. affliction: that albeit he was persecuted and sore oppressed for his profession; yet no trouble could make him swerue from the testimonies of God. Trouble is the best tryall of true Religion. Non est magnum si tune a Dei te­stimonijs non declines, cum te nullus persequitur; Trouble a try­all of true Re­ligion. It is no great thing to cleaue vnto the testimonies of God, when none pursues thee for it: when au­thority allowes it, when honour and prosperitie follows it; it is no great praise then to professe it. When the Lord gloried of his seruant Iob, that Iob 1. he was an vpright man, fearing God, &c. Satan re­plied; And what maruell? Doth Iob worship God Such as are not sincere wor­shippers will not continue. for nothing? He knew there were many hyre­lings, & temporizers in the world, that worship­ped not God sincerely; and therefore would not continue in it. He thought Iob to be one of these: Lay now thine hand vpon all that he hath, and he shal blaspheme thee to thy face. But he was decei­ued: for the more he was crost, the neerer did he cleaue vnto the Lord. Let vs remember, as S. Paul hath warned vs; We haue not yet resisted vnto the bloud: neither yet that w ^ch S. Peter cals The siery tryall haue we endured. And yet what a shame [Page 352] is it to see how many moued by the naked ex­ample ☞ of the Apostles are becom colder in Reli­gion? An euident argument, that they were neuer truely religious: for if they cannot stand against offences, how should they stand against oppressi­ons and persecutions?

What persecuters they were, and what was the Manifold were Dauids trou­bles. kinde of persecution, Dauid expresseth not. Basil thinkes, Quod quacun (que) sibi acciderant, omnia hoc Psalmo congessit; that what-euer befell him of any trouble, eyther by Saul or Absalom, or vncircumcised Nations, among whom he soiour­ned; all is gathered together in this Psalme: which containes, eyther prayers he made when he was in trouble; or prayses he gaue when God deliuered him out of trouble; or else spirituall gloriations of that strength & constancy, which God gaue him to indure it.

Properly there is but one persecuter of all the There is one persecuter of the godly, Sa­tan; but he hath many in­struments. godly: this is Satan, the enemie of Gods glorie & of our saluation. Vnus persequutor est: sed mul­tos habet ministros: but he hath many seruants & instruments vnder him; some inuisible, some vi­sible: and according as they are, so is the kinde of persecution eyther bodily or spirituall. There is an euill spirit of fornication, another of auarice, another of pride; Hi sunt persequutores graues: Corrupt affe­ctions sore per­secutors. these are fearefull persecutors. Otherwise, the Apostle would not say, Flie fornication, if the 1. Cor. 6. spirit of fornication were not a pursuer. Many ☞ [Page 353] are stout in the outward persecution, qui occul­ta hac persequutione ceciderunt, who by this se­cret persecution haue beene ouercome: Hi tibi hostes cauendi, hi grauiores tyranni per quos A­dam captus; these are the enemies whō thou must eschew: these are the most grieuous tyrannes by whom Adam was captiued; and thou art to beware of them.

By visible enemies also Satan fights against vs: By visible ene­mies also he persecutes vs. but these are not so dangerous as the other; yet for the present, more displeasant: let vs not bee discouraged with them; Si multae persequutiones, multae et probationes. If our persecutions bee ma­ny; so are our trialls and probations: tryals, I meane both of our sinceritie, and of the truth of God. If Daniel had not by wicked men beene cast into the denne of Lyons; and the three children by Nebuchadnezzars fury, into the fiery furnace: then should not their constant affection towarde God, and his truth & power in preseruing them, haue beene so clearely manifested. Tibi ergo pro­dest quòd multi persequutores sunt, vt inter mul­tas persequutiones facilius inuenias quomodo coro­neris: The more waies thou be persecuted, the ☜ more wayes hast thou to bee crowned: for by many tribulations, doe wee enter into the king­dome of heauen.

ALbeit his trouble were great, by the rest­lesse The godly esteeme more of Gods glory, then their owne liues. malice of his enemies; and his dan­gers oftentimes desperate: yet he protests none of these went so neere his heart, as the dis­honour of God, and contempt of Gods word. The glory of God, shining in his word, is dearer to the godly then their liues: and they haue no pleasure to liue, but melt away for griefe, when they see wickednes and idolatry exalted, pietie and true religion trode vnder foot. This made good Eliah desire that the Lord would take him out of this life: this made Dauid pine away for griefe. And it may condemne many, who if so be their owne estate be peaceable, they will not dis­quiet themselues with griefe, for any dishonor that by impiety of wicked men is done vnto God. See ver. 136.

THis verse containes a protestation of his A good thing, that a man can desire God to look vpon him. great loue toward the word of God: for probation whereof hee appeales to the testimony of God; desiring the Lord to consider [Page 355] if it be so or not. It is an argument of a good con­science, when a man dare present his heart vnto God, and desire him to looke into it. Nemo di­cit Ambrose, Psal. 119. vide, nisi qui iudicat se si videatur esse placitu­rum: No man saith to God, Looke vpon me; but he who knowes that God will like him, when hee lookes vpon him: for hee that doth euill, hates the light; and an euill conscience, dares not stand before God: but hides the selfe so farre, as it can from him, as we see in Adam.

But sith so it is that the knowledge of our estate Vanity, to hide our way from the Lord. cannot be hid from the Lord, but wee must be presented naked before him; it is but vanity now to hide our wayes from him. Woe be vnto them that seeke in deepe, to hide their counsell from the Lord: their waies are in secret, and they say who seeth them. But He that made the eie, shall hee not see? Wisedome rather craues that wee should lay open our hearts to the Lord in time; walking so in a good conscience before him, that we might be bold to say with Dauid, Looke vpon mee, Lord, and consider me. Loue of Gods word in the godly is inuin­cible.

How I loue.] He saith not, consider how I per­forme thy precepts; but how I loue them. The comfort of a Christian militant, in this body of sin, is rather in sinceritie and feruencie of his af­fections, then in the absolute perfection of his ac­tions. He failes many times, in his obedience to Gods precepts, in regard of his action; but loue in his affection still remaines: so that both before [Page 356] the temptation to sin, and after it, there is a griefe in his soule, that hee should finde in himselfe any corrupt will or desire, contrary to the holy will of the Lord his God: and this proues an inuinci­ble loue in him to the precepts of God.

Thy precepts.] He saith not that he loued Gods Not only Gods promises, but his precepts al­so are loued of the godly. promises onely: for euery man hath a liking of these; but his precepts also. Naturally, 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 Rom. 7. 8 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. Worldly things sought earnest­ly by world­lie men. 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 [Page 357] 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 May make vs ashamed that cannot seek ex­cellent things with an excel­lent affection. 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.

HEere is a commendation of Gods word, Perswasion of the truth of Gods word brings out o­bedience. 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 Vatab. verbi tui veritas, this is the excellencie and great [Page 358] 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. 2. Pet. 1. 19 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 The iudge­ment by-gon should warne the wicked of iudgements to come. 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, Euery man feares when iudgement comes. then all men acknowledge, Verely, There is a God that iudgeth righteously in the earth. Yea, faithlesse men are amazed when hee strikes, and [Page 359] forced to confesse that it is his hand: but before the iudgement come, to belieue that it will come, Onely godly men feare▪ be­fore it 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.

IT hath pleased the Lord to teach vs, Euery example of godlie men learnes vs some lesson. not only by his word; but by the exā ­ples 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 How Dauid saith he was persecuted without cause. 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. He compares not himselfe with God, but with men. 1. The answere is, that Dauid here is not com­paring himselfe with God: for hee knew that in [Page 361] 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 Princes, sup­pose they were wicked, yet should they be reuerenced. 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 Murther of Kings is from the spirit of Sa [...]au. 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; [Page 362] as his seruants counselled him to murther Saul. 1. Sam. 24 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 The feare of Gods wrath o­uercomes the feare of man his displeasure. of Gods children: no winde of temptation can remoue, far lesse ouer-turne them; they are like rocks in the sea, induring euery waue; like trees planted by the riuer side; Gods owne plan­tation: Psal. [...] they may be shaken, but not ouerturned; they abide rooted and stablished by the Lord. The angry countenance of Princes, is very awe­full vnto men: but Dauid heere shewes, what sustained him against them; to weet, the awe of God: so Moses feared not Pharaoh, because he had seene him who is inuisible. A greater feare ouer­comes the lesse; hee who knowes the power of Gods wrath, will not cast himself in danger ther­of, for no wrath of man. And hereof proceedeth that inuincible courage of Martyrs; who, by no terrour of most strange and vncouth torments that the wit of man could deuise, could euer bee induced to deny the Lord Iesus, because they stood in awe of his word.

Besides this, wee see that both good and euill The awe-band of wicked men is without them. men, haue their owne awe-bands: but, the awe­band of an euil man is without him; in the coun­tenance of man, that may controle and punish [Page 363] him: if this restraine him not, he stands in no awe of the Lord. This was Abners reason, why hee would not slay Azahel; How shall I holde vp my face to my brother Ioab? where he should rather haue saide, How shall I holde vp my face to the Lord my God?

But the awe-band of a godly man is within The awe-band of godly men is within them. him. Albeit no man were to see him, nor punish him, and he might doe wickedly vncontrolled of man; yet the reuerence of God restraines him. For he walks as the Apostle saith, in simplicity & in [...], that is, in such godly perspicuitie ☜ as might be discerned in the sunne. Nec tam pu­denda apud eum publicatio, slagitium quam consci­entia est: neither thinkes he such shame of the publication of his cryme, as of his euill consci­ence. Da Gygis annulum sapienti, vt beneficio cius Ambrose, Psal. 119. latere possit cum deliquerit; non minus fugiet pec­catorum contagium, quā si non posit latere: Giue, saith he, to a wise man, the ring of Gyges, by the benefit whereof he may lurke, when hee doth e­uill; yet will he not the lesse flie the affection of sinne, then if he could not lurke at all. Non enim lat [...]bra sapienti spes impunitatis, sed innocentia est: for the defence of a wise managainst publike shame, is not in the hope of impunity, but in innocencie. And heerein stands the tryall of a man truely religious, from an hypocrite.

THe word of God renders such manifold With what af­fection Gods word should be receiued. fruit to the godly, that by no compari­son can they expresse it: and therefore Dauid changes so many similitudes. The Apostle ☞ cals it [...], a word wor­thy of all acception; because look with what af­fection, men receiue any thing in the world, that is most pleasant or profitable for them, with the like affection should men receiue the word of God. A man that is hungry, how blythe is he when meate is offered him? a man very thirsty deuoureth drinke when it is giuen; a sick man or sore pined, greedily imbraces soueraine medi­cine that he knowes will cure him; a poore man when he findes a treasure, with a ioyfull heart re­ceiues it. How did that lame man lcap and exult for ioy, when hee found that Peter had restored his feet vnto him? After the same manner should poor miserable sinners receiue the word of God: it is meate to feede them, it is drinke to refresh them, it is light to illuminate them, it is life to quicken them. But alas, where men finde not Why naturall men esteeme not of Gods word. their wants, no maruaile they finde not the comfort which the word offers. Let be they can­not receiue it with all reception, they receiue it not at their eares, they delight not to heare it: [Page 365] but good Dauid contents not himselfe to declare how it was sweeter to him then hony, more pre­ [...]ious to him then treasures of gold; but now al­so he tels how his ioy by it, exceeds the ioy of men victorious in battell, returning with the spoile: which how great a ioy it is, see Esay 9. Many great victories had he had he gotten by the sword: but now finding that by the armour of Gods word, he had gotten patience and strength, to ouercome all the malice of his enemics; hee protests here, it rendred to him a more excellent ioy, then any that could be expressed.

And this ioy, which Gods children finde by The godly find ioyfull tydings by the word, and therfore e­steeme of it. the word, ariseth from the glad tidings which it brings vnto them. When the Lord Iesus saide to Zacheus, This day saluation is come to thine house; when he said to the man sicke of the palsie, Thy sinnes are forgiuen thee: and again, to the diseased woman, Thy faith hath made thee whole; how could they but exult for ioy to heare it? What then he spake to them out of his owne blessed mouth, he daily speakes to the like of them (that is, to such as belieue and repent, out of his holy oracle) that their sinnes are forgiuen; that they are the sonnes of Abraham: yea, the sonnes of God, to whom belongs saluation. This renders to them a ioy, which surmounts all that comfort the world is able to giue.

It is far otherwise with the wicked. As Achab But the wicked finde it a mes­sage of their damnation. spake of Micah, He neuer prophesieth good vnto [Page 366] mee: So finde they that the word of God, neuer prophesieth any good vnto them; but by the contrary when they heare it, they receiue within themselues a sentence of damnation. What mar­uaile then, they delight not in it; yea, rather count What maruaile then they like it not? it a wearines, and oftentimes be moued to furie, when they heare it? like those faithless Iewes, who gnashed their teeth, and were like to burst for anger, at the hearing of the gospell, preached by Iesus Christ. Who can expresse their misery, whose euill conscience grieues them to heare the glad tidings of the gospell; and to whom the word of life is no other but a sauour of death?

BY falsehood, heere Dauid vnderstands eue­rie Euery thing contrary to Gods word is a falsehood; and why. thing which is not agreeable to the word of God: and so truely it is a deceit­full vanitie; which in the ende will faile and be­guile all them, who are delighted with it. And to declare it was not any light hatred of sinne which he had, hee subioynes that hee did abhorre it: which imports not a simple refusall, but a vehe­ment indignation; a hostile hatred, mixed with such a dolour and horrour, as vseth to be in the hearts of men, when any horrible or hurtfull thing is offered to them.

[Page 367]Colde hatred of euill, by processe of time, Col [...] hatred of euill shortly turnes into a li­king of euill. turnes to a liking of euill, that wee begin in some respects to thinke it tolerable; and so at length are intangled in the snare thereof. No man at the first commeth to the worst: if we haue not sin at the end of the staffe to count it for our enemy, it will easily creepe in acquaintance with our affec­tion. Of this it commeth to passe, as wee see in daily experience, that where men once fall away from their first loue, and becom luke warme; pro­fessing a truth, but not louing it zealously; mis­liking ☜ vntruth, but not abhorring it: they easily degenerate into Apostates. And therefore our affections would euer bee kept in a right tem­perature by continuall exercises of the word and prayer.

In the law, God commanded his people to Bodily vn­cleannes vn­seemely for Gods people. hate all vncleannesse, euen in their bodies: hee that touched a dead body or any vncleane thing, was vncleane himselfe. This had in it not on­ly a truth (for honestie and comelines become the saints of God) but a signification also, Im­munditia Ambrose. iustis iniquitas est, To holy men all ini­quity is vncleannesse. Quid autem immundius, quam mentem, qua nihil homini datum est pretio­sius, turpibus commaculare criminibus? And what greater vncleannesse, then to defile the mind, the Much more spirituall vn­cleannes. most pretious thing which God hath giuen man, with filthy sinnes? These are not onely polluted in themselues; but defile others that come neere [Page 368] them. Fuge ergo iniustitiam, quae viuentes adhuc mortuos facit; Flie therefore, with Dauid, all vn­righteousnes, which makes liuing men to bee dead; and to become more hurtfull and horrible to others by their life, then they can be by their death.

But thy law.] No man can serue two masters, He that hateth sinne must loue Gods law. of contrary wils, and dispositions: if he loue the one, he must hate the other. Ye that loue the Lord, hate that which is euill. Men now boast much of their loue to God: but the best rule to try it, is the contrarie hatred of all euill. See verse 113. 128.

AFfections of the soule cannot long bee Affections, if they be strong cannot lurke, but will breake forth in actiōs. kept secret: if they bee strong, they will breake forth in actions. The loue of God is like a fire in the heart of man; which breakes forth, and manifests it selfe, in the obedience of his commandements, and praising him for his benefits: and this is it which Dauid now protests, that the loue of God was not idle in his heart, but made him feruent and earnest in praising God; so that seauen times a day he did praise God. Nu­mero Ambrose. studium sanctae deuotionis exprimitur. For by this number, the carefulnes of holy deuotion [Page 369] is expressed, and the feruency of his loue; that in praysing God he could not be satisfied, sayth Basil.

Concerning this duety of the praysing of God, and time, which is the greatest worldly be­nefit God giues man; see ver. 62.

Onely let Dauids example prouoke vs to the Such is our coldnesse, that we scarse pray so frequently on the Sabboth as Dauid did e­uery day. imitation of the like deuotion and pietie: and let vs be ashamed of our negligence in this duetie; who scarse can doe that on the Sabboth day, which Dauid did euery day.

Vnder the Lawe, the Lord commaunded that Yet on the sab­both the daily sacrifice should be doubled. the daily sacrifice, which euery day morning and euening was offered, should be doubled on the Sabboth. But alas! the prophanenesse of this ☜ age is such, that not onely now is the daily sacri­fice neglected; but the Sabboth contemned of many, who neyther prayse him for his workes of creation, remembring they are his creatures; nor yet for the workes of redemption, as if they were no Christians redeemed by Christs bloud: and so least praise giue they to the Lorde vpon that day, wherein they are bound to giue him most. A fearfull in gratitude. God grant Dauids example may learne vs, in this point, to be more dutifull.

HItherto Dauid hath declared his great It is not for one, but for all the godly, what euer comfort is in Gods word. affection toward the Word of God, and that vnspeakable comfort he found in it. And now lest it might bee thought, that this was by any speciall priuiledge or dispensati­on of God toward him, from which others are excluded; he now declares that all who loue the law of God, may looke for the like comfort in it, which he had found. And this he sets downe in this proposition; speaking now, not in his owne person, as before, but in the person of others. Wherein we haue first to consider a description of Gods children; and next, the priuiledge or be­nefites belonging to them.

The description of the godly is heere, They Godly men many wayes described in holy Scripture, and why. that loue thy lawe. Many manner of wayes are the children of God described in holy Scripture; as, from their faith in God, from their loue, from their feare, from their obedience, from their pa­tience: to declare it is not one, but manifolde graces of the spirit, which concurre to make vp a Christian; and how they all goe together, like the linkes of a chaine, that one drawes on all the rest. His faith is not without loue: his loue is not without obedience: his obedience is not ☞ without feare: his feare is not without hope: his [Page 371] hope is not without patience: his patience is not without prayer; which keepes and conserues all the rest. And hereof it comes that the god­ly in holy Scripture are so many waies described.

But among all the graces of the Spirit, the Yet are they most described by loue, for two causes. godly are most frequently described from their loue: and therefore of all other we should most take heed that the grace of loue be in vs; for two causes: first, because it leades vs to the surest knowledge of Gods affection toward our selues; and next, it giues vs the surest notice of that e­state, and disposition, wherein wee stand our selues.

As to the first, the grace of feruent and vn [...]ey­ned 1 Loue in vs [...]des vs to a [...] know­ [...]dge of Gods [...]ue to vs. loue, i [...] it be in vs, makes vs certainly to know that we are beloued of God. So saith the Apostle, Herein is loue; not that wee loued God first: but 1. Ioh. 4. that he loued vs. If we know him, it is because we haue beene knowne of him. If a man vtter not ☜ his voyce, the Eccho makes him no answere: if he looke not into a glasse, it makes no representa­tion of his face: if the Lord had not called vs, we should neuer haue answered him: if he had not sought vs, wee should neuer haue sought him; neyther loued him, if first hee had not loued vs. Here then is the first benefire wee reape by this grace of loue; that by it we knowe the minde of A great com­fort, to know that God is well minded toward vs. God toward vs to be full of loue. So that now we neede not goe vp to Gods secret counsell, to enquire what is his minde concerning vs: let vs [Page 372] enter into the secret of our owne hearts, and try there what is our affection toward him: if wee dare say that we loue him, then may we be out of all doubt that we are beloued of him.

The other benefit is, that by loue we know we 2. By loue in vs, we know we are in the state of grace. are in the state of grace, translated, as saith the A­postle, from death to life: then we begin to liue when we begin to loue our God. There may be in man a shadow of grace; a profession of faith & o­bedience: but though a man had all knowledge and eloquence, wanting loue, he is but a sounding Cymbal. So that by this one grace, w ^ch the Apo­stle cals a most excellent grace, all other graces of the spirit will come to be tried. That faith which workes not by loue, is no faith: & that obedience w ^ch flowes not from faith, is no obedience. Loue is the balance of the Sanctuary, wherein euery thing is weighed which is offered vnto God: let vs therefore couet this most excellent grace.

That this comfort may be made the more sure Two things to trie if we haue loue or not. vnto vs, let vs consider these two infallible tokens of our loue: the first is, the loue of Gods law; the next is the loue of his Saints.

The law of God hath in it a certaine pourtrai­ture 1. He that loues God cannot but loue his law, fith it is a pourtrait of his image. of his image. What he is in himselfe, he hath declared in his lawe: & therefore such as knowe him and loue him, cannot but loue his law. If any man loue me, said the Lord Iesus, he will keepe my commandements. Dauid ioynes these two to­gether in the 16. Psalme; hee protests that God [Page 373] was the portion of his inheritance: and againe in the III. verse of this Psalme, That he had ta­ken the Testimonies of God as an heritage for euer. Alas, that foolish man should think to dis­ioyne these two; pretending to loue God, when he shewes himselfe a plaine contemner of his word.

The other marke, whereby Gods loue is try­ed, 2. He that loues God cannot but loue his Saints. is the loue of his Saints: By this shall yee bee knowne to be my Disciples, if yee loue one another. He that loueth not his brother whom he hath scene; Ioh. 13. 1. Ioh. 4. how can hee loue God whom hee hath not seene? Man was made to the image of God: Can he be a louer of God, who loues not man made to the image of God?

Dauid many times hath protested that he lo­ued God dearely; but he proues it by this, That he loued the lawe of God, and the Saints of God: I am companion (said hee) to all them that feare thee, ver. 63. And againe, My loue extends not to thee; but for thy sake my delight is in thy Saints, and excellent ones vpon earth.

There are many good Christians, who when And now our affection to­ward himselfe, [...]s to be decla­red in our af­fection to his Saints. they heare that Marie washed the feete of our blessed Sauiour with her teares, and wiped them with the haire of her head; they doe wish they had the like occasion, that they might shewe the like affection toward him. These would do well to remember, What thou cannot do to himselfe, why wilt thou not doe to such as hee loues, and [Page 374] hath recommended to be loued of thee for his sake; accounting that done to himselfe, which is don vnto them? When Ionathan was slain in the As Dauid in­treated weake Mephiboseth for Ionathans sake. battell with Saul, and Dauid came to the King­dome; how diligent was he to seeke any that did belong to Ionathan, to whom hee might shew kindnesse for Ionathans sake? at length he found a [...]ame and infirme sonne of Ionathan; and for Iona­thans sake he intertained him. Very kinde was Ionathan to Dauid; but not so kinde as Iesus hath beene to vs: and should not we for Iesus sake be kinde to those who belong vnto him? If thou be willing to doe it, and carefull to enquire, Is there none to whome I may shewe fauour, for that fa­uour So should we poore weake Christians for Christs sake: Christ shewed to me? in euery place thou shalt still finde some Mephiboseth; some poore, some lame and infirme Christian. Why then ☞ wilt thou defraude thy selfe of this comfort, that by extending comfort to those which are his, thou declare thy louing affection toward him­selfe? considering also, that the smallest bene­fite giuen to any in his Name, though it were but a cuppe of colde water, shall not want the re­ward.

Shall haue great prosperitie.] This being The great re­compence of godlinesse. spoken of the description of godly men; now sollowes the priuiledge and benefite heere pro­mised to them: They shall haue great prosperi­tie; for so by the word of peace, the Hebrewes expresse all manner of good. Godlinesse, saith [Page 375] the Apostle, hath the promises both of this life, and of the life to come: euen in their present trou­bles the godly are comforted with vnspeakeable ioy; or if for the present they feele it not, yet are they borne out with a liuely hope thereof: affli­cted on euery side, but neuer forsaken; casten downe, but they perish not.

But our greatest comfort is promised now, Our greatest comfort is pro­ [...]ised now, but not exhibited now. not exhibited now: excellent promises are made vnto vs; but sure they are farre inferiour to that which shal be performed. Worldlings haue their heauen vpon earth: they enioy their portion heere; but we looke for a better. Serua futuris Amb. mercedem tuam; keepe thou thy reward for the time to come. When we shall passe this redde Sea of tribulation, and be possessed in our heauenly Canaan; then shall we know the performance of this promise, They that loue thy lawe shall haue great prosperitie.

This he expounds more cleerely in the nega­tiue The priuiledge of godly men, No trouble can hurt them. part, when he saies, They shall haue none hurt: he meanes not, that they are exempted from all trouble; but indued with this priuiledge, That no trouble can hurt them: for all things worke for the best to them who loue the Lord.

By the contrary, most miserable is the condtion To the wicked prosperity is pernitious. of them who hate Gods law: There is no peace to the wicked, saith my God. The prosperity they seeme to haue is their ruine, and their peace like the calmes of the Sea, which incontinent is [Page 376] troubled with stormie windes; in such sort, that the waues thereof are dashed one against ano­ther; it rageth and foometh out the dirt and myre, which is in the bowels thereof. So is it Their peace ends in pertur­bation. with the wicked: so soone as trouble cometh vp­pon them, they walter from one perturbation to another, foming out their shame; and at length ende in comfortlesse desperation. Thus ☞ before they bee aware, all their mirth and appa­rant prosperity is concluded, as Beltasars ban­quet was, with a cuppe of Gods wrath.

For their comfort being onely in things exter­nall, The miserable estate of wic­ked men, when comforts ex­ternall faile thē. and not in the Lord their God; so soone as the one failes them, who can tell the horrible confusion wherein they fall? For want of the o­ther they are casten, as Esay saith, in a strait bedde, Esa. 28. wherein they can finde no ease nor reliefe: for at one time the earth failes them, and the heauens also are closed vpon them. Such comforts as they had in creatures vpon earth, forsake them: and if they looke to heauen, they finde nothing but the angry countenance of God looking downe vpon them; so was it with Saul, Achitophel, Iu­das, and with Aero.

O what a straite bedde was hee casten into, Example here­of in Nero. when the Senate discerned him an enemie to Rome? when Galba came against him to exe­cute the sentence? when hee shaken with the plague of the heart, and his owne conscience within him did torment him? when the hea­uens [Page 377] cast downe their countenance vpon him? when the earth, whereupon hee was flying, ope­ned, as hee thought her mouth, to swallow him? when such as hee had murthered, seemed to rise and pursue him? Such shall be the misera­ble end of all those who loue not the Lord: they shall finde no comfort, who cannot comfort themselues in him.

WHat in the former Verse Dauid Without ap­plication we can reape no comfort of Gods promi­ [...]es. hath spoken in generall of the hap­pie estate of Gods children, hee now applyes to himselfe; making heere the as­sumption of that proposition, But so it is Lord, I loue thy law; which in this Verse, and the Verse following, he amplifies: whereupon the conclu­sion followes; Therefore let me haue none hurt, but great prosperitie. Of this we learne, that without application we can reape no comfort of the promises of Gods word: for suppose they were neuer so sweete, vnlesse they belong vnto Yea, most com­fortable pro­mises are most terrible to such as [...] not ap­ply them. vs; what comfort can we get by them? yea, cer­taine it is, that vnto an euill conscience, which dare not make the application of them to it selfe, the most comfortable promises are most [Page 378] terrible. Let vs so liue, that they may be ours: let vs so heare them, or reade them, that we may apply them to our selues; and then shall we finde comfort in them.

Into thy saluation.] Such is the nature of Faith carries vs out of our selues to leane on the Lord. faith, that it carries vs out of our selues in vnto the Lorde, and makes vs to leane vpon him, rest in him, and liue in him, and to him; and so this phrase imports. They who abide in them­selues, resting in any thing that is in them (eyther wisedome, strength, or merit) shall bee found to Matth. 7. haue built their house on the Sand; which will not continue: Periculosa habitatio eorum, qui Bern. habitant in meritis. But such as goe out of themselues, and trust in the Lorde, haue built their house on the Rocke that shall neuer faile them.

HEe insists still in the assumption; prouing Loue proued by obedience, and obedience tryed by loue. his loue to God by his obedience, and commending his obedience from this, That it flowed from loue: otherwise, though a man should giue all that hee hath to the poore; though hee should subdue his bodie in most se­uere manner; yea, though he gaue his bodie to be burnt in the fire; if these actions flowe not [Page 379] from such a loue as is the daughter of faith, they are not acceptable vnto God. And the manner of Dauids speech, being more narrowly conside­red, will let vs see, that his reioycing was rather in the sincerity of his affections, then in the perfe­ction of his actions.

The Apostle saith, that faith workes by loue. We sinne a­gainst God be­cause we loue him not as we should: if we loue him not, we are inexcu­sable. What it workes our Sauiour tels vs; He that lo­ueth me, keepeth my commaundements: and Da­uid againe shewes here, how loue flowing from such faith, is the mother of all dutifull obedience. If we sinne against God, it is for want of loue to­ward him: and sith his lawe craues nothing but loue, and we are bound by so many obligations to loue him; wee are made most inexcusable, if wee loue him not. Oh that we could consider ☜ this! we would account our sinne more weightie then it is. Why sinne we? Because we want the loue of God. And why loue we him not? haue wee any excuse for this? Let vs yet stirre vp our hearts, and endeuour to cherish this little sparkle of Gods loue that is in vs: let vs increase it to a great flame, till it kindle all the powers of our soule vpward, toward our God. Oh that it were so.

HIs former purpose is yet further amplifi­ed; Hypocrisie and dissimulation farre from men who are truely godly. that he dealt not with God as a dis­sembler, or an hypocrite; but truely and sincerely he laide open his heart to God, and made his wayes manifest vnto him: as hee pro­tests elsewhere, That he had not at any time spo­ken to God with his tongue, that which was not in his heart: there was not in him ( discolor mentis Ambrose. intentio, materialibus negotijs occupatu, quae à pro­positi spiritu, alis executione deflectat) when he spake vnto God, a diuided minde, busied with worldly matters, that might stay his spirituall intention, or turne it another way. Beatus qui They lay open their cogitati­ons and affecti­ons to God. dicere possit, Omnes viae meae ante te; Blessed is he that may so say in sincerity, All my wayes are be­fore thee; that will not suppose that he might hide his cogitations nor affections from the Lord. Adam hid his way from God, he con­cealed the iniquity of his bosome. Caine in like manner couered the slaughter of his brother, and dissembled it: this they did in affectu, non in effe­ctu; in their affection, not in effect: for what can The wicked cannot hide from God, yet will [...] be laid to their charge. be hid from the Lords all-seeing eye? Plena ab­scondent is perfidia, et si apud deum nulla sit late­bra: their perfidie and falshood in seeking to hide from God, is not the lesse, that they are not able ☞ [Page 381] to hide it: Et si Deus omnia videt cordis occulta, bonum tamen est vt vnusquisque animam suam ei aperiat, & expandat, & tanquam lumini vel ca­lori eius occurrat. Albeit the Lord see the secrets of our hearts, and nothing can be concealed from him; yet it were good for vs that we should offer them willingly to be seene: that we lay open our soules vnto him, occurring to his light and heate, not flying from him; that where we are good he may confirme vs, where wee are faulty hee may amend vs. The Lord worke it in vs.

WEe are now come to the last Section Godly men in­terrupt their prayers against their will. of this Psalme: wherein we see Da­uid more seruent in prayer then he was in the first; as ye shall easily ob­serue, by comparing them both together. The godly, the longer they speake to God, are the more seruent and earnest to speake to him; so that vnlesse necessity compell them, they desire neuer to intermit conference with him.

Many prayers hath hee made to God in this We should pray for our praiers. Basil. Psalme: now in the end he prayes for his prayers, that the Lord would let them come before him. Some men send out praiers, but God turns them into sinne, and puts them away backe from him: therefore Dauid seeks fauour to his prayers. Let vs take heed vnto this: sith we liue onely by Gods liberality, and haue not till he giue, and he cannot Prayer reiected a sore plagu [...]. giue till wee seeke; in what a miserable case are we, if our prayers, whereby wee seeke from him, [Page 383] be not receiued of him? Let vs abhorre euery Ambrose. thing that may procure this. Peccato grauescit oratio, & longè fit à Deo: by sinne prayer is made heauie, that it cannot ascend vnto God. Volare facit orationem bonae vita, & dat alas precibus: but a good life giues winges vnto prayer, and makes it flie vpward toward God.

Three sortes of complaints are made by the Three sorts of complaint made by the godly. godly vnto the Lorde: sometime they com­plaine vpon their inuisible enemies, Satan with his Principalities, Powers, and spirituall wicked­nesse. 1. Against inui­sible enemies. These most properly are tearmed Soules oppressors. Sometime vpon their visible enemies, 2. Against vi­sible. wicked men: of whom eyther they suffer great wrongs, and iniuries; or then they cannot get right and iustice at their hands. Against these they runne to the Lord, appeale to his Tribunall, and hee receiues their clamours, griefes and wrongs into his bosome. And sometime they 3. Against themselues. complaine vpon themselues: eyther for want of grace, which faine they would haue; or else, for abundance of euiil, which faine they would want: as we see in the Apostle; Miserable man, Rom. 7. who will deliuer me from this body of sinne? Dauid here tels not what his complaint was: but vnto one of these three it may be referred.

Giue me vnderstanding according to thy Word.] No wisedome in man with­out the word. Hee seekes vnderstanding, not simply; for the wisedome of the flesh is death: and the children of this world are wiser in their owne generation [Page 384] then the children of light. But he seekes vnder­standing according to Gods word: without this the wit of man is foolishnes; and the more subtill he seemes to be in his wayes, the more deepely involues he himselfe in the snare of the Diuell. They haue reiected thy word, and what wisedome Ierem. can be in them?

But sith he was an excellent Prophet, and pro­tested Gifts of nature & grace, where­in different. before, hee had more vnderstanding then the auncient; yea, then his Teachers: how is it that still he prayes for vnderstanding? There is a great difference betweene the gifts of nature and grace. Nature oft-times giues to men very ex­cellent gifts, as rare memory, knowledge, quicke wit, strength, externall beauty: but therewithall it teacheth not man to consider his wants; wher­of it cometh to passe, that he waxeth proude of that which he hath. This is a common thing to men in the state of nature, that of small gifts they conceiue a great pride: but grace, as it giues vnto man more excellent gifts then nature can af­foord; so it teacheth him to looke vnto that which he wants, that he be not puft vp by consi­dering that which he hath: but, forgetting it, is carried in all humility of his heart, to pray for that which he wants.

WEe should marke the graces, wher­with Praier should be seasoned with faith. Dauid seasons all his prayers; that our prayer beeing like vnto his, wee may finde fauour with God as he did. First, his prayer flowed from faith, and was grounded vpon Gods promises. If any man pray, saith Saint Iames, Let him aske in faith: otherwise, Iames 1 his motions and words, are but like the rauing and instable waues of the sea. Next, hee prayed Feruencie. with feruencie; as his frequent repetition de­clares. The praier of a righteous man auailes much, Iames 5 if it be feruent. Thirdly, he praied with humble Humility. acknowledgement of his owne vnrighteousnes and vnworthines; esteeming it a great fauour, if the Lord let his supplication come before him: and last, hee concludes them with some solemne promise of thankfulnes: these make our prayers sauorie and sweet-smelling to the Lord our God.

That wee may the more earnestlie bee stirred Prayer makes man on earth a great Courti­er with God in heauen. vp vnto this dutie; let vs consider how by this grace of prayer, a man vpon earth, is made a great courtier with God in heauen. They are much esteemed vpon earth, who haue accesse to the eares of Kings when they like: but this is a farre greater benefit; That if we will, wee may by prayer haue accesse to the king of Kings, to re­quest both for our selues and for others also.

[Page 386]The contrary euill is a fearefull curse; when To pray and not preuaile is Moabs curse. God turnes the prayer of a man into sinne: Hee prayeth with Moab and preuailes not. How com­fortlesse and confused, was the estate of miserable Saul, who in his neede prayed to God, and got no answere? We shewed before what are the e­uils which debarre a man from this comfort: onelie now, let those that seeke mercy from God, beware they deny not mercy to others, when they seeke it, and they may shew it. See wee not how that rich glutton, who shewed no mercy to Lazarus, got no mercy himselfe? what then shall becom of those who are robbers, and oppressors of others? If he was reiected, qui non dedit sua, Who gaue not his owne; what shall become of them, qui rapiunt aliena, who robbe from o­ther men that which is theirs? With what measure yee mete vnto others; with that same shall it bee measured to you againe.

AFter his petitions, he subioynes promises Praiers should bee seconded with promises, and promises with perfor­mances. of thankfulnesse. There are some who seeke from God, but offer no promise; or if they promise, they performe not: these are louers of themselues, not of God. So their ne­cesities bee fulfilled, they care not what be­come [Page 387] of his glory: and therefore either they seeke and get not; or if they get, it is not for their good: for what good can be to them, who seek that they may haue to satisfie their own lusts, and not how to doe seruice to their God? Let vs se­cond our praier with promises, & promises with performance, if we would haue them effectuall.

Dauid was a man of honour, preferred to the They who goe before the p [...]o­in honour, should goe be­fore them also in good exam­ple. Kingdome of Israel: yet he was not onely an ex­ample to others; but a ringleader also: for so he protests, that he ledde the people in great multi­tudes to the house of God, with such ioyfull af­fection, as if he had beene going to a feast. They who haue receiued most from God, are most bound to honour him: but now it is farre other­wise. For great men, for the most part, thinke it not seemely for them to open their mouth and praise God: they giue that seruice ouer to cōmon people; and therefore many a time God turnes their honor into shame: for he hath said, I wil ho­nour them that honour me; and by the contrary.

There are some giue their lippes to the Lord, Both soule and body and all that we haue receiued from God, should be returned to him. and not their heart. C [...]rsed be the man, that hath a male in his flock, and vowes and sacrifices a cor­rupt thing to the Lord. Others, notwithstanding they can reade and sing, will not doe so much as with the mouth praise the Lord: but good Da­uid sometime stirres vp his soule to praise God; sometime encourages his tongue; yea, cals vp­on all that is within him to praise the Lorde. [Page 388] And is it not good reason, that all which we haue receiued from the Lord, should be imployed to serue him? Nam et oculos, et os, et auditum propterea posuit in nobis deus, vt omnia ipsi mem­bra ☞ seruirent; et quae ipsius sunt, audiremus; quae ipsius, loqueremur. For this cause hath the Lord our GOD giuen vs both a mouth, and eyes, and eares, That all of them should serue him; [...]hat vvith our eares wee should heare his word; and with our mouth wee should speake his prai­ses; and with our eies we should beholde his glo­rious works.

THe other duty of thankfulnes promised Christians are Prophets and should edifie one another. by Dauid, is, To intreat of Gods words, for the edification of others. Euerie Christian man, as he is a priest to offer sacrifice vnto God: so is hee a prophet to teach his bre­thren; for vnto vs all stands that commande­ment, Edifie one another in the most holy faith. But alas, yee shall see many Christians now, who at their Tables, and in their Companies, can speak liberally of any subiect; onely for spirituall mat­ters, which concerne the soule, there they are dumbe, and cannot say with Dauid, My tongue shall intreate of thy word.

[Page 389] For al thy commandements are righteous] The The word of God keeps re­ligion and or­der among men. reason why among men, hee will intreate of the word of God, Because they are all righteous; and so most forcible to reform the vnrighteousnes of men. Non possunt homines reduci ad vitae refor­mationem, nisi per verbum tuum: there can be no­thing among men, but confusion in manners corruption in religion, where the word of God is not reuerenced as a rule, to the which the acti­ons of men should be squared.

DAuid, hauing made promises of thankful­nes, No successe in temporall things with­out Gods help­ing hand. seeks now help from God, that hee may performe them. Our sufficiency is not of our selues; but of his furniture: to will and to doe, are of him. In temporall things, men of­tentimes take great paines, with small profit: first, because they seeke not to make their consci­ence good; next, because they craue not the helpe of Gods hand: therefore they speede no better then Peter, who fished all night and got nothing, till he cast in his net in the name of the Lord.

But in spirituall things, wee may farre lesse In spirituall ex­ercises much more labour is lost, if the grace of God help not. looke to prosper, if wee call not for the Lord his helping hand: the meanes will not profit vs, vn­lesse Gods blessing accompany them, and his [Page 390] hand-worke with them. Paul may plant, Apollo may water; but God must giue the increase. The Law was giuen by Moses: grace comes by Iesus Christ. This is the cause why in this age few grow in grace, notwithstanding they haue the meanes of grace in most plentifull manner; because the hand of God is not sought to worke with the meanes. There is preaching, but for the most part without profit; there is prayer, but it preuailes not; there is hearing of the word, but without edifying: Balme (enough) in Gilead, and there is Ier. 8. 22 ☞ the Physitian also, euen the great Physitian of our soules among vs: yet is not the health of people recouered; And all because in spirituall exercises, instant prayer is not made vnto God, that his hand may be with vs to helpe vs.

IN this verse is a twofolde protestation: first, The beginning of saluation we haue now, the perfection we looke for. of the great desire he had of Gods saluation; next, of his delight in the law of God. But how is this, he longed for saluation? was hee not euen now partaker of it? doth he not glorie, Psal. 27. that God was his light and saluation? Both are true; that hee had it, and yet he longed for it. We must distinguish betweene the beginnings, and the perfection of our saluation: the begin­ning [Page 391] we haue now by belieuing Gods promises; whereupon wee haue receiued the Earnest of his spirit: the perfection wee shall haue, when all his promises shall be fully accomplished vnto vs. 1. Peter 1 Therefore S. Peter cals it a saluation, prepared to be shewed in the last time.

Wee see, then, the disposition of Gods children We haue com­fort by the be­ginnings, but no contentmēt toward this saluation, to be such, that howsoeuer they haue comfort in the beginnings thereof, yet no contentment. This is expressed in holy scrip­ture, by the words of seeking, waiting, sighing, panting, braying, hungring, thirsting, longing: by all which, a vehement desire of promised sal­uation is noted to them.

This condemnes both worldlings, who haue Worldlings & cold professors reproued, who long not for better then they haue. set the desire of their soul, vpon the perishing trash of the earth; counting that their treasure, which the spirituall man accounts to be but doung: as also cold professors, who pretend an hope of eter­nall life; but long not for it. Non desiderat patri­am peregrinatio sine lacryma; He that liues in his pilgrimage without teares, declares that he hath no desire of his country. Non satis futura gaudia nosti, nisi renuat consolari anima tua donec veni­ant; Thou knowest not well the ioyes to come, if thy soule loath not these that are present, and long for those that are promised. To such, terri­ble is that warning of our Lord; Woe bee to you Luke 6 that are full, for ye shall hunger.

And thy law is my delight.] In this other pro­testation, [Page 392] Dauid shewes what it was that vpheld The word to vs in our pilgri­mage, is like Manna to Isra­ell in the wil­dernes. him in this time of delay of Gods promised salua­tion; to weet, the comfort of Gods word: this is like Manna to Israell in the wildernes; which ceased so soone as they entred into Canaan, but sustained them in the iourney. So shall the exerci­ses of the word cease, when we shall come to our heauenly Canaan: in the meane time, so long as wee are in the way, let vs comfort our selues with it.

Againe, wee see how Dauid alway conioynes They who dis­pise the word need not look for saluation. these two; saluation, and the word of God. This is to be marked, for contemners of Gods word; who liue as if God were to saue them by mi­racles, and not by his owne ordinary meanes, ap­pointed in his Church. They looke to bee saued, and yet will not reuerence the word: but they shall be deceiued.

SOme expound this to bee a petition, for If naturall life may be loued. the prolongation of his naturall life; that he may liue and praise God. This I knowe is lawfull to seeke: and for it he prayeth, Psal. 90. Oh spare a little, that I may recouer my strength before I goe and be not. But here I thinke Dauid [Page 393] stretches his affection toward that spirituall life, How much more should eternall life be loued? which now in Gods children is the beginning of life euerlasting; when the soule quickened by spirit of God, is able to walke with God. For as the bodily life is discerned by actions competent vnto it: so the spirituall life is knowne by actions competēt to it. Also where there is grace to pray, and thanksgiuing with ioy, delighting in Gods word, and obedience giuen thereunto, these are vndoubted arguments of a spirituall life.

But it is a pitie, to see how many are liuing, But many liue by the one, who are dead as con­cerning the o­ther. concerning their bodies lusty and strong, who are but dead; carrying a dead soule, in a liuing body; strangers from the life of GOD, painted sepulchers, pleasant without, full of rottenness within; hauing a soule which can no more pray, nor praise the Lord, then a dead body, which can neither heare nor speake vnto men.

And it shall praise thee.] Much throughout Fruit of all Gods benefits, is profit to vs, praise to himselfe. this Psalme, and in all the rest, doth Dauid esteem of this exercise of praising GOD: sometime hee prayeth for it as a grace; sometime he promiseth it as a dutie; sometime hee practiseth it in him­selfe, and sometime hee prouokes others vnto it. The Lord so parts the fruite of all his benefits, that he giues vs the profit, reseruing no more but the praise vnto himselfe: and the more praise we giue him, the more profit by new benefits reap we at his hands.

And thy iudgements shall help me.] How Gods word [Page 394] is called his iudgement, See verse 7. 13. 20. 30. 39. 43. 52. 62. 66. 84. 102. 106. 108. 120.

IN this conclusion of the Psalme, wee haue three things: a confession of sinne, a petition of mercy, and a protestation. The confessi­on, I haue wandred like a lost sheep: Euthymius & Dauid persecu­ted with ba­nishment. Vatablus, vnderstand this to bee a complaint of his persecution he sustained of Saul; who like a rauening Wolfe of Beniamins tribe, chased Dauid like a poore sheepe, from his natiue soyle; hunting him to and fro, like a Partrige, through the mountaines of Israel: and that therefore, lea­ning to the testimonie of his good conscience, he makes bolde with GOD, that hee would re­duce him, and bring him home againe. And this exposition is also agreeable to the Analogie of faith.

But wee rather take this, with Basil and Am­brose, It is common to all men to wander from God. to be a petition for spiritual deliuerance frō his sinnes; wherein first, he premi [...]s a confession of his misery, that he had wandred from God▪ Basil in Psal. 119. Hoc et prophe [...] a post peccatum, & omni huma­nae naturae dicere conuenit: and this not on [...]lie [Page 395] the Prophet, but the whole nature of man after the transgression, is bound to confesse. Quod lap­sum Ambrose, Psal. 119. fateris, in eo tibi cum omnibus commune con­sortium est; quia nemo sine peccato: negare hoc sacrilegium est; solus enim deus sine peccato est: confiteri hoc deo impunitatis remedium est: that ☜ thou confessest thy sin, in this thou hast a com­mon fellowship with all mankinde: there is no man without sinne; that is Gods prerogatiue: to deny this, is sacriledge: to confesse it, is the waie to impunity. Dic itaque et tu iniquitates tuas, vt iustificeris: Confesse thou therefore thy sins, that thou maist be iustified. It is the presumptu­ous voyce of Antichrist, That a man in this life can be without sinne, and fulfill the law in per­fection.

If their eies were opened to see either the Lord, Such as thinke themselues without sin are but blinde. or themselues, they would be farre frō this abho­minable presumption. When holy Esay saw a vi­sion of the Maiestie of God, he cryed out; Woe is Esay 6 me, I am vneleane. When patient Iob had seene the Lord, it was his voyce, Now I haue seene the Lord; therefore I abhorre my selfe. And Dauid heere by his deepe meditations of Gods word, is moued to acknowledge his great disconformity from it, by reason of his sinnes. As the small motes of the [...]yre, Atomi, are onely seene where the sunne shi­neth: so the manifold imperfectiōs of our nature, are best seene, where the light of Gods word shines most cleerely. And therefore to all such [Page 396] presumptuous papists, as boast with the Pharisie An answere to presumptuous Papists, boast­ing of perfecti­on. of their perfection; and fall not down with the penitent Publican, and humble Dauid, to make confession of their sinnes; wee returne that an­swere of Bernard, Site videres tibi displiceres, & Bern. mihi placeres: If thou saw thy selfe, thou wouldst be displeased with thy selfe, & shouldst please me. Sed quia te non vides, tibi places, & mihi displices: ☞ but because thou seest not thy selfe, thou pleasest thy selfe, and displeasest mee. Veniet autem dies quand [...] nec tibi nec mihi placebis: non mihi quia peccasti: nec tibi quia in aeternum ardebis. But the day will come, wherein thou shalt neither please thy selfe▪nor mee: thou shalt not please mee, be­cause thou hast sinned against mee; neither shalt thou please thy self, because thou shalt be punish­ed with euerlasting fire.

In any spirituall disease, the knowledge of our Confession of sin profitable. sinne and confession of it, is the first token of the returne of health. Soluit criminum nexus vere­cunda Amb. de p [...]nit. lib. 2. c. 6 confessio peccatorum: the bands of sinne are loosed when they are confessed. And againe, Erroris medicina est confessio, Medicine for error is confession: But to this purpose, notable is the saying of Gregory, Mirentur qu [...]cunque volent Gregor. moral. 22 in quolibet castitatis continentiam; mirentur visc [...]ra pietatis: eg [...] non minus admiror in [...]o con­fessionem humilimam peccatorum. Let men ad­mire as they please, in others, either their conti­nency, or commiseration: I will much more ad­mire [Page 397] in a man to see the humble confession of his sinnes. Scio enim, per infirmitatis verecundiam, grauioris esse certaminis praeterita peccata prodere, quam non admissa vitare. For I knowe, through the infirmitie of shame, that the godly haue a greater battel to confesse sinne committed, than to represse it that it be not committed.

Seeke mee.] The second thing in the verse is, God the great shepheard of his people. petition of mercy, after the confession of sinne; I haue wandred like a lost sheep: but thou who art the great pastor of thy sheepe, who causest ioie in heauen, at the conuersion of a sinner; thou that leauest ninetie and nine feeding in the moun­taines, to seeke one of thy sheepe that hath wan­dred from thee; Come thou Lord, and by thy grace, bring me home againe. Quaere me, quia te Ambros. requiro. Seeke mee, for by thy grace I seeke thee: Potes inuenire quem tu requiris, Thou maist finde His [...] to­ward his wan­dring sheepe. him whom thou seekest. Dignare suscipere quem inueneris, Vouchsafe to receiue him whom thou hast found. Impone humeris quem susceperis, And lay him vpon thy shoulders, whom thou hast re­ceiued. Non est tibi piū onus fastidio, It is no wea­risom burden to thee, to beare thine owne, and bring them home againe vnto thy selfe.

Thus we see, how not onely in our first con­uersion, The praise of the beginning, progresse, and perfection of our saluation is dew to God onely. God did communicate life to vs when wee were dead; as he followed Apostate Adam, that ranne away from him, and brought him a­gain: but in all the course of our life, he is the con­seruer [Page 398] and restorer of life to our soules. No man can reckon the errours of his life. We should pe­rish in the least of them, if the mercy of God did not watch ouer vs; to saue vs when we haue lost our selues; to reduce vs when we wander; to raise vs when we fall. So that the whole praise of the beginning, continuance, and consummation of our saluation, belongs to the Lord our GOD onely.

For I forget not thy commandements.] The The godly ne­uer so fall that they lose all grace. third and last thing in the verse, is this protestati­on. Where if it be demaunded, How do these a­gree with the former? He hath euen now said that he wandred like a lost sheep; & now he saith, that he forgets not the cōmandements of God: The answere is, The godly neuer so fall, but there re­maines in them some grace, quae spem medicinae Ambr. reseruat, which reserues a hope of medicine to cure them: so Dauid here, Licèt quaedam manda­torum dei transgressus est, omnimodam tamen il­lorum obliuionem non admisit. Albeit hee trans­gressed some of Gods commandements, yet hee fell not into any full obliuion of them.

And last, we see here, that as Dauid first got life The manifolde vses of Gods word to the godly. to his soule by the word; so by it life was conser­ued vnto him: and if at any time hee fell, it was the word that wakened him, to turne againe to the Lord by repentance. When we are tempted vnto sinne, the word armes vs to resist it: when we are vvounded with sinne, the word lets vs see [Page 399] how to cure it. And as the crowing of the Cock wakened Peter, to mourne for the deniall of Christ: so the warning of the word, wakens vs to repent when we haue sinned.

Happy vvere we, if such affection vvere in vs What comfort we should finde in it, if our af­fection toward it were like Dauids. toward the vvord of God, as here was in Da­uid. So should we finde that manifolde comfort in it, which hee found, to the reioycing of his heart. If vve receiue it, vvhen vvee heare it, vvith a liuelie faith, Fiet nobis quodcunque desideramus, August. It shall be vnto vs, what euer we desire: if wee be in trouble, it shall be to vs a word of consolation; if we be in ioy, it shal augment our ioy: Certainly ☜ if vve knew it, we would be more delighted with it. It is the seede of our new birth; it is the foode that conserues an immortall life in vs; it is a pre­seruatiue against all euill; it is the restoratiue of our soules in all diseases; it is the staffe of our in­firmityes; it is our armour against our enemies; it is the light of our eyes; euen that day starre that shineth in darknes. If we walke in the light there­of, it shall leade vs to the bright-shining sunne of righteousnes, Christ Iesus. To whom with the Father and the Holy-ghost, be praise, honor, and glory, for euer,

Amen.