it â—…eth â—…ern Epist. 72. ☜ If we finde it heauâ—… blame â—…ur corruption They haue not all learned to pray who vse to pray Rules for prayer Our life should be ordered by the word All the wayes of sinne are long wayes The deceitfull way of sinne is within euery man by nature Amb. It is a worke of Gods power to separate vs from it Euery sight a godly man gets of himselfe is a spurre to prayer The law of God the way of truth in three respects 1. 2. ☞ 3. Ambr. Then haue we learned Gods law when it is written in the table of our hart A warning to the professors of this age If we haue not good purpose and desires let vs not looke that God will blesse vs. And yet good purposes haue we not till God by grace work them in vs. Aug. de donâ—… perseuer ca. 13. ☞ Another notable testimony of Augustines to proue that our good desires are of grace and not of the power of nature Augu. contra Pelag. lib. 2. cap. 5. ☜ Conuersion to God is not of any free will in nature Our election of Gods word proceeds from his election of vs. What great comfort they haue who sincerely loue the Lord. How far Gods loue is aboue ours ☞ Esay Gods word called his iudgement and why Constancie in godlinesse an effect of grace True godlines wants neuer the crowne of perseuerance Basil in princip Preuerb Confusion which godly men feare is either desertion of God Or contempt and oppression of men No constrained but cheerfull seruice pleaseth the Lord. Better not to begin then to breake off the course of godlinesse Our life is a race a restlesse battell Ambr. In it we should follow the direction of our Captaine Heb. 12. The losse of such as walke not and sight not by direction of their Lord. The wisedom of Gods book can neuer bee sufficiently learned Nazian Angels are scholars in the schoole of the Church shal we think euill of it 1. Peter 1. ☞ If God continue our teacher we shall continue his seruants Vatab. Perseuerance is of Gods grace Wisdom shold be sought from the most wise God We are most welcome to God when we seeke greatest gifts from him Knowledge which reforms not is dangerous 2. Cor. 3. 17. Phil 3. True godliness with perseuerance hath sinceritie Any good wee doe is from God 1. Chron. 29. ☞ Dauid no presumptuous boaster Phil. â—… See ver 10. It is not enough for vs to haue light we haue also need that God be our director to walke after it Bafil The narrow way that leads to heauen Euthym. The broad way that leads to hell Our guide in the way is Iesus and how we should follow him Man stands between two Suters that seeke him happy are wee if we incline to the best ☜ Miserable are they to whom the good word of God testifies euill tydings Mich. Couetousnes a vile sinne ☞ Why a Christian should take heed how he lookes with his eyes Three things requisite to keep the hart Gregor in Iob. lib. 2. Nazian Euery creature we see should waken vs to praise God Athanas. contra Gent. ☜ â—…ut corrupt nature makes them snares to intangle vs. Ambrose Naturall man quick enough to works of sin but dead to works of pietie Gods promises are sure in themselues but it is a great point to make them sure vnto vs. Many confirmations of Gods promises haue wee Hebr. 6. To remedy our naturall infidelitie Bafil It is an honourable stile to be called Gods seruaunt Aâ—…lrose He that feares and loues the Lord may boldly seeke grace froÌ„ him Gods promises are coÌ„ditionallâ—… if wee haue not the condition we haue no interest in the promise Rebukes of men how to be borne Math. 5. August The rebukes of God how they are to be eschewed A godly man is more afraid for sinne that he may do theÌ„ the wicked is for sinne hee hath done ☞ Dauid afraid of Gods rebuke not of mans Motions of sin in the godly are not without motions of grace It is a good heart which dares present it selfe to the Lord. Our perfection in this life is rather in desires then in deeds Matth. 5. Satisfaction shall follow desires and God shall giue vs more then we desired 1. Cor. 2. God accepts from his children a will for a deed As the godly desire mercie so they vse the meanes 1. Ioh. 3. Not so to the wicked Desires without grace are like a false conception The feruent prayer of Dauid may make vs ashamed Foure notable motiues to make vs more earnest and diligent in prayer ☞ It is not enough to seeke from God wee must also promise to giue him A triall of men truly religious from counterfet ☜ The kindnes of God euer brings saluatioÌ„ But man may be kind where he is not able to helpe As comfort shold be sought from God so for Gods sake onely Papists reproued Such as would haue God to remember his promise shold remember their promise The kindnes of God is a sufficient defence against all euil will of man Faith in Gods promises is the Anchor of the soule Dauid prayes for continuance of the grace of prophecie A great iudgement that men cannot vse Gods vvord which they haue learned to the edification of others Psalm 50. Ambrose God at length wil declare that his word is a iudgement and that he will execute it Psalm Malach. Because the Lord changeth not we are not consumed The resolution of the godly is not limited within termes but extended to eternitie Ambrose Euthym. Carnall liberty is but thraldome Ambrose This is euident in men giuen to couetousnes ☜ Esay 28. In men giueÌ„ to concupiscence True libertie wherein it consisteth A three-fold dutie of thankfulnes promised by Dauid Euthym. Basil. A good conscience makes great boldnes of speech No sort of men more obliged to God then Kings yet coÌ„monly none more vnthankfull 2. Kings 13. 25 The subiect of out talk should be Gods word Delight in Gods word is a proofe of true godlinesse None can discern between worldly spiritual pleasures but they who haue prooued them both ☞ Actions of Gods worship are nothing without a delight in them The world is now full of â—…outilate Christians Vatab. Act. 1. 1. Basil. ☜ How God is said to remember Euthym. Gods promise made to vs and our promise made to him would be remembred together Dauid had a promise of an earthly Kingdome but his comfort was not in it 2. Sam. 7. 18 25 28. In the promise of mercy stands the comfort of the godly In the generall promise there is included a particular to euery beleeuer The nature of faith How faith collects out of Gods promises assurance of saluation Ambrose It stands with the honour of Gods truth to performe his promise Assurance of saluation in the beleeuers is no arrogancie Ambr. ☜ An answer to 〈◊〉 who so speake of it Berâ—… in Septuagesiâ—… Ser. 1. Aug. Ser. 28. Arguments to confirme
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 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 When I shall learne But when saies Dauid he will be thankfull euen when GOD shall learne 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 VER 8. I will keepe thy Statutes forsake me not ouer-long THis verse containes a protestation that 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 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 stronger to accomplish it 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 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 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 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 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 BETH VER 9. Where-with shall a young man redresse his way in taking heede thereto according to thy vvord SAint Iames compares the word of God 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 heere is deliuered vnto vs an A. B. C. of godlinesse 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 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 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 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 ad exitium ducit the Page of youth is foolishnesse and foolishnesse if it be not cured leades to destruction Foolishnes said Salomon is bound in the hart of a child but the rodde of correction 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 is good for a man to beare in his youth But alas 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 rather like men who haue vowed and
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 profitable vnto God Is it any thing to the Almighty that thou art righteous Or is it profitable 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 And consider thy wayes Dauid his second 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. VER 16. I will delight in thy Statutes and will not forget thy word HEe protested before that he had great 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 wel-doing 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 True Religion is known by hungring and thirsting after righteousnesse by perseuerance in wel-doing and an earnest desire to do more But to this he addes that he will not forget the 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. GIMEL VER 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word IN the end of the former Section Dauid 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 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 Now the first thing he craues as a speciall benefite 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 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 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 sith the Angels are styled his ministers shall man 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 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 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 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 a liuing man had touched the dead hee was defiled 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 Relinque mortuos and of his Apostle Awake thou that sleepest and arise from the dead For as
the Prophet craues that the Lord would neuer vtterly take it from him If at any time in thy wise dispensation thou relent it yet I beseech thee neuer vtterly to remoue it This iudgement which Dauid heere craues to be averted from him lyes vpon many who doe not marke nor perceiue it that they are so much the more miserable that they knowe not their misery in this that hauing and hearing the word of GOD so plentifully they can neither vse it to their owne consolation nor to the edification of others And this proceeds from the euill conscience which is in them that neither can they heare it with comfort no more then Achab could heare Michaiah because hee neuer prophecied good vnto him nor yet can they speake it to the comfort of others Vnto the vvicked God saith What hast thou to doe to take mine ordinances in thy mouth seeing thou hatest to be reformed Obmutescit facundia si aegra sit conscientia cloquence becomes dumbe when the conscience waxes diseased For I wait Gods iudgements are some-times taken for his plagues executed according to his vvord vpon the wicked with the which is euer conioyned a performance of his promised deliuerance to the godlie vvhereby hee makes knowne That there is fruite for the righteous how euer for a time hee suffer them to bee euill intreated and that there is a difference between them vvho feare him and them that feare him not And this Dauid heere praies for that the Lord would so deale with his enemies that the truth of his word being declared vpon them the godly might haue no cause to be ashamed for taking that word of truth in their mouthes VER 44. So shall I alway keepe thy law for euer and euer HEre is a protestation of thankfulnes to his God which he promiseth to declare in obedience Whereof first wee obserue hovv our standing and perseuering in the obedience of Gods law proceedes from Gods louing kindnesse toward vs keeping his word of truth in our harts and mouthes Hee is the stocke vvee are the branches vvee beare not him he beares vs let vs abide in him and giue him the praise of all our well dooing and perseuerance in it Now the doubling of the word notes his promptitude to Gods obedience and willing resolution to pers◅uere in it not for a day or a yeere but alway yea for euer and euer not in this life onely but in that also which is to come as Ambrose expounds it Pollicetur se hic ibi legem Dei custoditurum hic in exemplari in speculo in aenigmate illic in ipsa facie veritatis And the same also hath Euthymius Custodiam legem tuam non tantum in hoc saeculo sed in futuro quod saeculum saculi appellatur tanquam praesenti saeculo honoratius VER 45. And I will walke at libertie for I seeke thy precepts THere is a libertie of the flesh taken by men not giuen by God falsely so called for it is not libertie indeede but thraldome where men casting off the yoke of GOD giue ouer themselues to follow their owne affections vvhich can neuer but breed them doubts feares and horrible terrors wherwith they are straited so that they know no outgate Improbus in seipso coarctatur malitiae suae laqueis strangulatus Take to you for an example a couetous wretch euery day extending the borders of his possession excluding his neighbours doth the enlarging of his bounds enlarge his heart doth hee therfore walke at libertie because hee hath more ample roomes No no Quantumcunque domus suae spatium porrexerit clauditur angustis opinionis suaefinibus eui quod habet non est satis But how-soeuer large his possessions be hee is still inclosed in the straits of his owne narrow heart vvhich thinks hee hath nothing at all And so is it in all other sinnes the giuing of libertie to the will of man drawes on a thraldome whereby he is not onely captiued of his owne affections but straited with the sense of wrath in his conscience which alway followes euill dooing This is that strait bedde wherein God threatens to cast the wicked in a punishment of their carnall libertie Herod tooke this liberty to defile his brothers wife he beheaded Iohn for reproouing of it and so thought the more freelie hee might enioy his sinfull pleasure but did hee by this meanes walke at libertie No on the contrarie hee cast himselfe into the straits of a terrifying and accusing conscience hee could neuer bee quit of Iohn vvhom hee had beheaded for hee conceited that Iesus was Iohn risen againe from the dead What euer mirth he pretended in his countenaunce hee found himselfe sore straited vvith anguish in his conscience True libertie is that which GOD giues and whereof our Sauiour speaketh saying Then are you free if the Sonne make you free hee looseth vs from all other bondage that hee may bind vs to himselfe onelie And this libertie consisteth first in our deliuerance from the tyranny of our owne lusts by which all those are thralled who shake off the yoke of God and next in the freedome of a peaceable conscience which is a Christians Paradise on earth VER 46. I vvill speake also of thy testimonies before Kings and will not be ashamed IN these three last verses Dauid promiseth a three-fold dutie of thankfulnes First the seruice of his tongue Next the seruice of his affections Thirdly the seruice of his actions Bona conscientia maximum semper praestat solatium a good conscience renders alwaies great consolation vitalegitima fiduciam procreat and an honest life makes great boldnes to speak without feare or shame as yee see in Dauid toward Saul in Elias to Achab in Paule to Agrippa to Festus and to Felix The first dutie that heere hee promiseth is to speake of the testimonies of God before Kings This is not a small thing if vvee doe consider that albeit no sort of men bee more obliged to God then Kings are yet vnto none is Gods word more vnwelcom then to thē for the most part they are so accustomed to commaund and to giue out words for lawes vnto others that they thinke strange to heare of a word which should stand in steed of any law to them It is a rare thing to find a Iosiah whose heart melted at the hearing of the law like vnto him was no King before him who turned vnto the Lord with all his hart Where such are giuen to a people they are the exceeding great blessings of God If Dauid was not ashamed to speake of Gods word before Kings farre lesse may wee thinke was he ashamed to speake of it before his familiars and companions as hee protests hee vvould doe in another place Come vnto mee all ye that feare God and I will tell you vvhat God hath done to
rest of his creatures Psal. 104. But this is intollerable That vnder pretence of a little time allowed vnto vs the halfe of our time should bee exacted from vs. Ethniques in this point may make vs ashamed It is written of Alexander and Caesar among many moe that they parted the night in three the first they tooke vnto rest the second to the workes of Nature the third to their studies for encrease of knowledge and learning and that because they were forced to spend the day time in gouernment of their Kingdomes and administration of their warlike affaires Yet we haue now such a number whom wee may call Monsters of Nature who are not content to spend all the night ouer in works of darknesse such as Drunkennesse and Gluttonie and Chambring and slumbring but they turne also the noon-tyde of the day into midnight Per diem illis fit media nox yea not sparing the holy Sabboths of the Lord they sleepe by themselues like Howlets in their holes when the Saints of God are assembled together to praise him but miserable are they for as they tooke no part of Gods seruice so shall they bee strangers from the recompence The third circumstance pointing out the cause or matter of his thankesgiuing is here because of Thy righteous iudgements Where by iudgements he vnderstands Gods iust working according to his word both in executing threatned plagues vpon the wicked and performing promised mercies to the godly And for this cause Dauid praiseth God because he found him alwayes as good as his word and what he promised with his mouth hee performed with his hand And this cause which moued Dauid to praise God should moue vs all for wee haue felt his promises kept to our selues and his iudgements executed on the wicked in so manifest a manner that men might say as in the Psalme Verely there is a God that iudgeth righteously on earth and there is fruit for the righteous There is no transgression of Gods law which in som wicked men we haue not seene punished If the Lord did only speake and neuer punish men would say There is not a God and if on the other hand all transgressions were punished here men might say we need not look for a iudgement to come Of such sinnes as we haue seene punished let vs learn that there is a Iudge and of such sinfull men as we see spared let vs also learne that there is a iudgement to come VER 63. I am companion of all them that feare thee and keepe thy precepts HE said in the first verse of this Section that God was his portioÌ„ now he saith All the Saints of God are his companions These two goe together the loue of God and the loue of his Saints He that loueth not his brother made to Gods image whom hee seeth how shall he say he loueth God whom hee hath not seen Seeing our goodnes extends not to the Lord if it be shewed to his Saints and excellenâ—… ones vpon earth for his sake it shall be no small argument of our louing affection toward him selfe Godly Dauid when Ionathan was dead made diligent inquisition Is there none of Ionathans posteritie to whom I may shew kindnes for Ionathans sake and at length he found a silly lame Mephiboseth So if we enquire diligently Is there none vpon earth to whom I may shew kindnesse for Christs sake who is in heauen wee shall euer find some to whom whatsoeuer wee doe shall be allowed as done to himselfe Euery mans company wherein hee delights tells what manner of man he is himselfe Qualiscunque quis fuerit cum tali se coniungit The fowles of heauen flocke together according to their kinds ye shal not see Doues assembling with Rauens Inter dispares mores quae potest esse amicitia What fellowship or friendship can be among men of inequall manners Non potest homini amicus esse qui Deo fuerit infidus he can neuer be friendly to man who is false vnto God But there is yet a greater argument the Lord IESVS hath honoured vs to be his companions so wee are called Psal. 44. God hath anointed thee aboue thy fellowes To worke this fellowship he assumed our nature he abased himselfe he was baptized as we are he died as vvee doe hee rose againe as we shall doe hee walked in all our waies that hee might traine vs vp to walke in his waies and might euery way make vs like himselfe and shal we thinke it a derogation to our honor to humble our selues for Christs sake to men of a rank inferior to vs and euen for the feare and loue of God that is in them to account them our companions Yet further his great modestie is to bee marked Non dixit imitantium te sed timentium he saith not I am companion to all that follow thee but to all that feare thee The feare of God is the beginning of wisedom Inter rudes se constituit humilitate cum veteranos superaret deuotione hee placeth himselfe among nouices in humilitie when he excelled antients in pietie That feare thee The godly are commonly described by this grace That they fear God but so that they also loue and obey him therefore Dauid ioynes these two together That fear thee and keepe thy precepts Apostat Angels saith S. Iames feare GOD but there-withall they hate him and rebell against him In the Godly feare prepares a way to loue when loue is perfected then feare shall cease but in the wicked fear prepares a way to despaire restlesse perturbation Abraham looked for no good in Gerar because he thought the fear of God was not there on the contrary Ioseph confirmed the timorous harts of his brethren that they should looke for none euil at his hands because said he I feare God Therby letting vs know that this is a sufficient reason to assure vs of all good duties from a man if truly it may be said of him He feareth God VER 64. The earth O Lord is full of thy mercies teach mee thy statutes HEere is a prayer with a reason Seeing ô Lord thou art good to all thy creatures shew thy goodnes also to mee in this that thou teach me thy statutes Gods generall benignitie is extended to all his creatures his speciall benignity is for his children and this is it that Dauid here craueth And indeed Gods generall goodness vnto all his creatures should serue to confirme his children in the assurance of his more speciall fauour toward them as heere Dauid vseth it If hee care for sparrowes if he feed the young Rauens when they cry if hee clothe the Lilies of the fielde are not his own children much more worth will he not much more care for them Seeing of his goodnesse he sends raine to the wicked makes his sunne to shine on the vniust will he not of his mercie lift vp the
which he reaped by it for he not onely got by it vnderstanding to 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 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 NVN. VER 105. Thy word is a Lanterne vnto my feet and a light to my pathes THe vse of a Lanterne is in the darke 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 in the night of this present life it shewed him the 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 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 Basil makes heere a comparison betweene the 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 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 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 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 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 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 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 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 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 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 VER 106. I haue sworne and will performe it that I will keepe thy righteous iudgements THis verse containes a protestation of Dauids 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 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 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 bring our good purposes to perfection Or shall we think that euery faile in our particular duties against our resolution our promise yea against 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
must be tryed by knowledge first let vs consider that to be the zeale of God which fights with the armor of God the Worde Prayer and patient Suffering That againe is a zeale but without knowledge which fights with carnall armour hatred euill speaking and bloudy persecution such a zeale breedes superstition spares not to deale cruelly with all such as are contrary minded By this rule Papists may trie of what spirit they are Because mine enemies Dauid had many enemies but none except such as had cast the Lawe of God behinde their backe It is a great comfort to the godly to see that they haue no enemies but such as are enemies to God VER 140. Thy word is proued most pure and thy seruant loueth it HEere is the third ground of comfort which sustained Dauid to wit that Gods word was tryed to be true by his constant and continuall working according to it To expresse this he compares the word of God here Psal. 12. vnto golde tryed in the fire which not onely indures but becomes fineâ—… when all réfuse or counterfeit matter faileth and vanisheth So will Dauid say when the fire of affliction was kindled I haue seene all comforts perish onely thy word proued a word of consolation for the more the flames of affliction increase the more powerfully doth the word expresse that hidden vertue of consolation which is in it And because he had so felt it so now he speakes of it Where it is to be marked for our greater comfort that albeit the time be not yet come of the full accomplishment of Gods word in the which the least iot thereof must be fulfilled yet the Lord giues vs as many present proofes of it by experience as may confirme vs in assurance of the verity thereof If we be wise to marke the working of the Lord we shall finde witnesses in euery age in euery yeare yea in euery moneth and day to confirme vs that as God hath a mouth to speake so hath he an hand by which he workes according to his word giuing ioyfull deliuerance to his own out of all their troubles and rendring iudgement to his enemies according to their pride And thy seruant loueth it Loue in God is the fountaine of all his benefits extended to vs and loue in man is the fountaine of all our seruice and obedience to our God He loued vs first to doe vs good and hereof it comes that we haue grace to loue him next anâ—…â—…e him seruice Loue is such a duetie as the want whereof cannot be excused in any for the poorest both may and should loue him yet without it all the rest thou canst doe in his seruice is nothing nay not if thou shouldst giue al thy goods to the poore and offer thy bodie to be burned Small sacrifices flowing from faith and loue are welcome to him where greater without these are but abomination vnto him Proofes of both we haue in the Widowes myte and Caines rich oblation wherof the one was reiected the other receiued Happy are we though we cannot say We haue don as God commands yet if out of a good hart we can say We loue to do what he commands VER 141. I am small and despised yet doe I not forget thy precepts HEe renues againe the protestation of his vnfained affection toward Gods word with an amplification therof that albeit his estate was meane and himselfe despised and contemned also of his enemies yet he did not forget the word of God There are many who can professe Religion as long as they see peace and honour following it who rather then they would indure trouble and contempt will vtterly forsake it The Samaritans could very wel reioyce in their new Temple built on Mount Garizin boasting that they were the posterity of Ephraim companions to the Iews no lesse worshippers of God then they were hauing also a Temple of their owne but when they saw that Antioehus Epiphanes King of Syria did cruelly persecute the Iewes for the worshipping of God then did they alter their profession they called themselues not Israelites but Sidonians and that their Temple was dedicate not to Iehoua but to Iupiter Cretensis and so eschued they the fury of the persecutor Many such Samaritan professors are in this age who to eschue the present wrath of men spare not to renounce Religion and so cast themselues in danger of the fearefull wrath of God whom they will finde a consuming fire From such temporizing and counterfeit dissembling the Lord preserue vs and blesse vs with this grace of a constant affection toward Gods word in euery state of life Againe it is no new thing to see them small and despised in mens estimation who with the Lord are highly esteemed being men as here Dauid was according to Gods owne heart Honourable in the eyes of the world was that rich glutton clothed in purple despised was Lazarus but ye see the one was an heire of glory the other but an inheritor of hell A godly man is an excellent treasure in an earthen vessell compared by Macarius to a precious pearle in a contemptible purse despised by many because they know not the jewell that is within it The worla knowes them not because it knowes not the Lord whose sonnes they are neyther doth it yet appeare what they shall be Nazianzen for this compares men in this world to those who in a Stage-play represent another thing then they are there the beggar is busked like a King and by the contrary But when the Play is done and their garments layed by then shall euery one of them appeare such as they are For this Saint Iames giues vs a profitable instruction That wee should not haue the faith of Christ in respect of persons to honour a man onely for his riches or despise an other for his pouertie but where wee see the grace of Christ be they rich or poore we ought for Christs sake to haue them in honourable estimation Yet doe I not forget thy precepts We see by experience that our affection leaues any thing from the time it goes out of our remembrance but earnest loue euer renues remembrance of that which is beloued The first step of defection is to forget what God hath commanded what we are obliged in duety to doe to him for vpon this easily followes the offending of God by our transgression Such beasts as did not chew their cudde vnder the lawe were accounted vncleane and not meet to be sacrificed to God that was but a figure signifying vnto vs That a man who hath receiued good things from God and doth not think vpon them cannot feel the sweetnesse of them so cannot be thankfull to God VER 142. Thy righteousnesse is an euerlasting righteousnesse and thy Lawe is truth DAuid considers here two things in the worde of God first the equity of it next
man Content but God 140. Contentment only in the ende though comfort before 391. Conuersion requireth Confirmation to crowne it 261. Couetousnes a mother-sin 98. A godly Couetousnes 172 Two Courses in the life of euery man the one seene the other secret 8. A Courtier of heauen made by prayer 385. Gods Curse is a secret Consumption 61. Our first Creation is without hope or Comfort 186. Creation is as a Mother Conseruation is as a Nurse 216. Goodnes of Creatures but a glimpse of the Creators to whom they direct vs. 140. Tâ—…e Creatures cannot teach saluation but they confirme it 215. Other Creatures consist by Gods word how much more a Christian 218. All Creatures except Man and Apostate Angels are ruled by the word of God 304. A cursed Crosse and a sanctified discerned 180. The Crosse necessary to a Pilgrime and why 325. D DAuids disposition and approbation Page 3. Dauids affection to GODs word and why 4 Dauid compareth himselfe with others not to commende himselfe but Gods word 230. A double Deceit of sin 267. Delight in godlines a great argument of progresse 40. Delight in the Word a proofe of Godlines 118. 326. Delights diuers alwayes sweete from the same word 219. Deliuerance vnlooked for in dangers 256 Desertions finall temporall 25. 310. Desertions temporall more grieuous to the Godly then temporall Death 71. 209. Desertions spirituall doe much daunt and cast downe 198. Good Desires are of GOD. 84. 94. Desires accepted of GOD for deeds 106. Desires of the Soules saluation are the chiefe 278 Determination helpeth a Godly life 145. Detractions of men not to bee feared 103. Deuotion of these dayes colde 369. Diligence in keeping GODs lavv required for three reasons 18. Discipline doth good 167. A man must be a Disciple before a Doctor 232. Diuision of this 119. Psalme 5. They onely to expect Donations from God which are vnder Gods Domination 282. E THe whole Earth a place of banishment Page 55. The Earth founded without foundation 216. Edification must beginne at home in a mans owne heart 33. Edification may arise from euery thing 347. Our Election of Gods truth issueth from GODs Election of vs. 86. Our Election is sealed to vs certainely by our loue to God sincerely ibid. How to pray against Enemies 194. 202. The diligence and the cruelty of the iust mans Enemy 224. The Enemies of God are the onelie Enemies of the Godlie 286. 319. 336. Lightlie Esteemed of men highlie Esteemed of GOD. 322. Examples to teach vs godliness 136. 360. How to be followed how not ibid. Excellency of the Word 250. Experiences of Gods truth comfort excedingly 340. The Eyes deathâ—… windowes to enter into the heart 98 The Eye of the minde and body differ and how 151. The Eyes right gouernement 311. F EVery Article of Faith is a wondrous mysterie Pag. 53. 296. Faith in Gods promises is the Anchor of the soule 111. The nature of Faith is in particular application of the generall promises 122. Faith required in prayer 148. Faith carrieth vs out of our selues 378. Falling to be feared and why 265. Familiarity of the Godly with God more then with Men. 245. It breedeth no contempt as with Men. 271. It commeth by a good conscience 343. Gods Fauour illuminateth the minde 310. Feare and trembling for repenting of sinne for preuenting of sinne 104. The Godly described by the Feare of God 162. The Feare of God in any assureth vs of good duties in such an one 163. Feare to the Wicked horrible 272. The Feare of God ouercometh the Feare of Mans displeasure 362. Felicity of Man is conformitie with God 6. Fellowship with God diuideth vs from wicked men 257. No Fighting against Satan in his weapons and armor 178. 196. First Fruits of our hearts to be offered to God 333. A godly man is euer Fruitfull either without or within 43. G GOds Gifts pledges of greater 165. Small Gifts accepted of God 247. Great Gifts are to bee asked of God 329. Gifts of Grace and Natue differ how 384. A Glory to the Godly to make others more godly then themselues 233. God the obiect of prayer 730. Gods dishonour more grieuous to the Godly then their own 354. True Godlinesse hath perseuerance with sincerity 94. Impediments of Godlinesse many both within without vs. 127. Truth of Godlinesse tryed by priuate exercises 133. Godlinesse is the gaine of Godlinesse as one talent begetteth another 134. The power of Godlinesse 188. The recompence of Godlinesse 188 A Godly man is more afraid of sinne that he may do then a Godlesse is for sin that he hath don 104. The Godly pitie the Wicked 128. The Godly in their life haue respect to God to themselues to their neighbours 188. The Godly silent teach others ibid. A Godly man described 370. His priuiledge 375. God sheweth his Goodnesse in being good to his creature 173. Worldly Goods are Gods Moueables 142. They that haue worldly Goods and God haue a double portion 143. The more Good a Godly man doth the more hee desireth and delighteth to doe 45. Good things to bee sought for good ends 77. Graces are linked together lose one lose all 46. Without Gods quickning Grace man is dead 210. Growth in Grace wrought how 230. H THe Heart the Godlies treasure-house why Page 34 It is kept by three things 98 Being well disposed it dareth present it selfe to God 105. A soft melting Heart an happy thing and an hard stony Heart a grieuous curse 179. God speaketh to the Heart 237. Hatred of sinne is a triall of our loue to God 291. Cold Hatred turneth to liking 367. Hatred of sinne is in him that loueth Gods Law 368. No Hearing of God by vs no Hearing of vs by him 293. 327. Heauinesse of the Godly continuall how outwardly happy soeuer 78 Heauinesse according to the tentation 79. One needeth the Helpe of another because of the diuersities of Grace dispensed seuerally 196. Gods Helpe the best 206. 389. God is neerer to helpe then any enemy to hurt 337. The Hiding of wickednesse is proper to the wicked 380. Humility in the godly 176. 298. Hypocrisie a vile sinne 147. It is farre from men who are truely Godly 380. I IEsus is our guide in the narrow way Pag. 96. Ignorance of the Worde cometh not from the Word but from our owne darknesse 52. Illumination Gods worke alone ibid. Illumination of the eyes and conversion of the heart goe together 53. Impunitie an argument of Gods anger 245. Inabilitie to God is natural 236. Instabilitie in the Godly 260. God giueth more grace by an Instrument then the Instrument hath 232. Good Intentions strengthened by prayer 259. Interruptions of prayers in Godly persons 382. The Ioy that commeth from Gods Word surpassing all 40. Ioy by the practise of the Word not by professing 41. The Ioy of a true Christian is onely in God as in his owne 259. Ioy and Griefe goe together in this life 311. 325. Ioy in the Worde inexplicable
364. A warning for Iudges 344. Iudgements of God secret and reuealed 38. Iudgements of God double Directory Correctory 57. 191. Of Conuersion and Confusion 203. Iudgements of God diuersly applied by Dauid and by Lamech 59 Iudgements Awe-bands to keep vs in 266. Iudgement and Iustice distinguished 273. How Dauid desired to be dealt with in Iudgement how not 335. Iudgements past shold perswade the certainety of Iudgements to com it doth with the Godly 358. K GOds Kindness mans much different Pag. 110. Gods Kindnesse a sufficient defence against Mans malice and ill will 111. 209 Gods Kindnesse generall special 209. Gods Kindnesse is the Godlies argument in prayer 334. Knowledge which reformeth not is dangerous 93. Knowledge of this life farre inferiour to that of the life to come 169. Knowledge and Feare of God go together and so destroy both superstition and presumption 197 L THe Lawe of God the rule of mans life Pag. 8. Then learned when writ in the heart 83. A Lanterne and why so called 240. 241. Lawe written in the Scripture and in the conscience which the wicked would destroy if they could 287. Gods Lawe his image 315. True Libertie what and wherin it is 116. Carnall is thraldome 114. Naturall Life maketh a Reprobate worse because Life without grace is death 49. Our Life a race and restlesse battell 90. Mans Life measured by dayes not yeares 201. The Life of the Godly excelled diuersly but he in the Life of grace excelleth all 262 263. Of a Godly Life three helpes Determination Supplication and Consideration 145. Of Life naturall eternall 39◅ Light not onely to bee had but grace withall to be desired to walk after the Light 95. The Light of the Gospel clearer then the Light of the Law 240. At the Light of the Lanterne of the Word we must light the Light of the Lanterne of our mind 242. Light externall internall speciall of Creatures of Conscience of Gods Countenance 308 A Looke of mercy a Looke of displeasure 302. To Loue to liue to sinne is wicked but to Loue to liue to repent of sinne good 50. Louers of God loue the Godly 161. Gods Loue to his exceeding great 221. Dauids Loue to Gods Law not counterfeit but complete 228. Loue is all God asketh the tryall thereof 229. Loue coupled and conserued with feare 270. Loue of obedience an argument of Godlinesse 255. 289. Loue of creatures must be conditionall ibid. Loue in God the fountain of his benefits Loue in Man the fountaine of his obedience 320. Loue to God in vs assureth vs of the Loue of God tovs 371. Two trials of true Loue. 372. 278. A Lying way the way of nature 81. Lyes trimmed vp with the garment of truth 177. M MAn quick to works of sinne dead to works of grace 100 Man Gods work manship therfore loued by him 185. Man without vnderstanding a Beasts fellow 186. Man at the best standeth in need of mercy 301. Martyrs of inuincible courage whence 362. Meditation necessary 43. The matter of Meditation 44. Members naturall one neede another 39. Mercies begun moue God to more mercies 72. 165. Gods Mercy in forgiuing and mans Truth in confessing meete together 73. Desire of Mercy vseth the means of Mercy 106. Memorials of mercy to be maintained 167. Mercy receiued maketh men thirst for more 193. Mercy for remission for consolation for reformation ibid. Gods mercies are registred constant not onely for our consolation but for our confirmation 303. Mercy in God and grace in man meet together ibid. It is Gods mercy that differēceth the gratious gracelesse 347. 348 Gods mercies why called great why tender 349. Mans minding God may be seen by his godly life 133. The troubles of the minde distemper the body 200. 300. The godly shold open their mind when God openeth his mouth 301 Moabs curse 386. Mockeries of euill men a part of Christs crosse 126. Motions of sinne Grace 105 Mourning for our selues for others commended why 312. N A Good Name to be regarded and why Pag. 213. Naturall men cannot mount aboue the earth 268. Nature cannot conioyn whom Grace doth not 175. Not Nature but Faith leadeth vs to the hand that smiteth 192. Necessities hinder spirituall duties 156. As God is Neere vnto vs so we should be Neere vnto him 338. Nero his miserable end 376. O A Godly Oath necessary to a godly resolution Page 243. Obedience qualified how 57. Obedience resolued on by the Godly for eternity 114. The Oblation of a mans selfe most pleasing vnto God 248. The Oblation of his hart is euer in the godly mans hand ibid. Obl◅uion leadeth to rebellion and defection 17. 323. Offences offred God should grieue vs more then iniuries offered vs. 286. He must Offer to God that asketh of God 330. The Opening of sin before God 780. A spirituall Oppression in Dauid 68. Oppressors of our soules to bee most prayed against 274 P TWo great motiues to Patience Pag 246. Our Perfection is rather in desires then in deeds 105. 379. 396. Persecutions and Persecutors diuers 203. 306. 352. True Godlines neuer wants the crowne of Perseuerance 87. Gods last Plagues the more grieuous 172. Pleasures diuers 2. Pleasures earthly all vain 225. God is the Portion wherein a boue all the Godly do glory 138. Motiues to make God our Portion ibid. God a Portiō no whit lesse thogh communicated vnto all 141. Comfort to the Poore that God is their Portion 142. Our Practise must proue that God is our Portion 144 Pouerty not to want golde but grace 184. To Practise what we prescribe 31 Prayer the life of the soule 47. The Godly answer Gods precepts with Prayer 18 Rules for Prayer 80. Argument of Prayer ariseth out of all our diuers dispositions 82. Prayer to be feruent frequent why 108. 265 294. 385. When to be long when short 295 In Dauids Prayer 3. things his Reuerence Sincerity Faith 146. For Prayer Christs and Dauids precepts and practise 158. Nothing to be Prayed for but what warranted by the Word 199. Prayers to bee framed to God promises 261. 385. Praier is seed to be sowne 328. Prayers of the Godly interrupted 382. Euery crying is no piercing Praying 328. Prayer must be with Perseuerance 331. Prayers to be prayed for 382. Praiers reiected a sore plague ibid. Error of pride accursed 61. Prides policy 203. A preseruatiue against pride 307 Religious Princes a great blessing 64. Princes though Persecutors to be reuerenced 361. Presumptuous Professors reproued 210. Gods Promises most sure in themselues must be made sure vn to vs by Prayer 100 All Gods Promises are conditionall 102. 262. He that prayeth vnto God must Promise vnto God 109. 386. The generall Promise of mercy containeth euery mans particular comfort that is godly 120. It standeth with Gods honor to performe his Promise 122. Gods Promise is our hopes warrant 279. Gods Promises some made with a time set some without 284. 285. Not onely Gods Promises but his precepts