ouercome with a small tentation 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. VER 118. Thou hast trod downe all them that depart from thy statutes for their deceit is vaine DAuid heere by a new meditation confirmes 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 Lamâ—…h who because hee saw Cain the murtherer spared confirmed himselfe to commit murther also Because iudgement is not speedilie executed on the wicked therefore the hart of the children of men is set in them to doe euil IudgemeÌ„t 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 in all if repentance preuent not Trode downe The Lord in chastising his 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 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 statutes Non interuallo locoruÌ„ Deus relinquitur sed prauitate moruÌ„ 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 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 coÌ„ceit to eschew iudgement which shall assuredly ouer-take them VER 119. Thou hast taken away all the wicked of the earth like drosse therefore I loue thy testimonies 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 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 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 their temporall sinnes shall be eternal paines for their worme dies not and the smoake of their torment shall ascend for euer The wicked of the earth It is customable to the Spirit of God to describe the wicked by calling 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 Gods children as the off-scourings of the earth so Paul a chosen vessell of God was disesteemed of men buâ—… 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 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 VER 120. My flesh trembleth for feare of thee and I am afraide of thy iudgements HOw Dauid by consideration of Gods 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 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 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 by reason of the great corruption of our nature we must also feare him for his iudgements Yea 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 ergo clauis spiritualibus destrue fomenta peccati affige carnes patibulo crucis dominicâ—… vt libertatem vagandi cupiditas
Lord I haue trusted in thy saluation and haue done thy commandements WHat in the former Verse Dauid 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 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 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 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 haue built their house on the Sand which will not continue Periculosa habitatio eorum qui 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 VER 167. My soule hath kept thy testimonies for I loue them exceedingly HEe insists still in the assumption prouing 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 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 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 VER 168. I haue kept thy testimonies and thy precepts for all my waies are before thee HIs former purpose is yet further amplified 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 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 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 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 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. TAV VER 169. Let my complaint come before thee and giue mee vnderstanding according to thy Worde WEe are now come to the last Section 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 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 giue till wee seeke in what a miserable case are we if our prayers whereby wee seeke from him be not receiued of him Let vs abhorre euery 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 godly vnto the Lorde sometime they complaine vpon their inuisible enemies Satan with his Principalities Powers and spirituall wickednesse These most properly are tearmed Soules oppressors Sometime vpon their visible enemies wicked men of whom eyther they suffer great wrongs and iniuries or then they cannot get
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
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 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 This choise which Dauid makes here of Gods 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 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 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 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 iudgement because it discernes good from euill 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 aw-band 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. VER 31. I haue cleaued to thy testimonies O Lord confound me not THe protestation of his former affection 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 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 coâ—…n which springs shooteth to the blade but grows not to perfection because it was neuer vvell rooted And Basil compares these qui bene coeperunt noÌ„ perseueraruÌ„t who 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 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 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 VER 32. I will run the way of thy coÌ„mandements when thou shalt enlarge mine heart HIs affection toward the word of God is yet further amplified by this that as in time past hee had cleaued to it so hee 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 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 HE. VER 33. Teach mee O Lord the way of thy statutes and I will keepe it to the end THE life of man is compared by the Apostle 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 Non ipsi pro suo arbitrio viam carpunt nec voluntaria captant compendia ne à signis recedant so must it be with Christians we should stedfastlie looke to IESVS the authour and finisher of our 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
it that they haue done it For as the godly shall haue imputed to theÌ„ 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 wheÌ„ 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 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 verò patientiae eius intuitâ—… aâ—…geri malitiam videt tum pâ—…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 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 VER 127. Therefore loue I thy Commandements aboue gold yea aboue most fine gold WE may see here that Dauid was not 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 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 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 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 VER 128. Therefore I esteeme all thy precepts most iust and I hate all false wayes IN this verse are two protestatioÌ„s In the first 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 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 And I hate all false wayes The best tryall of 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 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 sunt vt si alterum declines incurras alteruÌ„ ofttimes he that declines one sin fals into another It may be thou haâ—…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 thing is in them take the greater liberty to coÌ„mit 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 P E. VER 129. Thy testimonies are wonderfull therfore doth my soule keepe them THE familiarity of
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 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 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 most pretious thing which God hath giuen man with filthy sinnes These are not onely polluted in themselues but defile others that come neere 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 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. VER 164. Seuen times a day doe I praise thee because of thy righteous iudgements AFfections of the soule cannot long bee 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 studium sanctae deuotionis exprimitur For by this number the carefulnes of holy deuotion 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 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 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 VER 165. They that loue thy lawe shall haue great prosperity and they shall haue no hurt HItherto Dauid hath declared his great 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 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 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 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 vnâ—…eyned loue iâ—… 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 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 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 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 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
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
most described by loue for two causes 1 Loue in vs â—…des vs to a 〈◊〉 knowâ—…dge of Gods â—…ue to vs. 1. Ioh. 4. ☜ A great comfort to know that God is well minded toward vs. 2. By loue in vs we know we are in the state of grace Two things to trie if we haue loue or not 1. He that loues God cannot but loue his law fith it is a pourtrait of his image 2. He that loues God cannot but loue his Saints Ioh. 13. 1. Ioh. 4. And now our affection toward himselfe â—…s to be declared in our affection to his Saints As Dauid intreated weake Mephiboseth for Ionathans sake So should we poore weake Christians for Christs sake ☞ The great recompence of godlinesse Our greatest comfort is proâ—…ised now but not exhibited now Amb. The priuiledge of godly men No trouble can hurt them To the wicked prosperity is pernitious Their peace ends in perturbation ☞ The miserable estate of wicked men when comforts externall faile theÌ„ Esa. 28. Example hereof in Nero. Without application we can reape no comfort of Gods promiâ—…es Yea most comfortable promises are most terrible to such as 〈◊〉 not apply them Faith carries vs out of our selues to leane on the Lord. Matth. 7. Bern. Loue proued by obedience and obedience tryed by loue We sinne against God because we loue him not as we should if we loue him not we are inexcusable ☜ Hypocrisie and dissimulation farre from men who are truely godly Ambrose They lay open their cogitations and affections to God The wicked cannot hide from God yet will â—… be laid to their charge ☞ Godly men interrupt their prayers against their will We should pray for our praiers Basil. Prayer reiected a sore plaguâ—… Ambrose Three sorts of complaint made by the godly 1. Against inuisible enemies 2. Against visible 3. Against themselues Rom. 7. No wisedome in man without the word Ierem. Gifts of nature grace wherein different Praier should be seasoned with faith Iames 1 Feruencie Iames 5 Humility Prayer makes man on earth a great Courtier with God in heauen To pray and not preuaile is Moabs curse Praiers should bee seconded with promises and promises with performances They who goe before the pâ—…oin honour should goe before them also in good example Both soule and body and all that we haue receiued from God should be returned to him ☞ Christians are Prophets and should edifie one another The word of God keeps religion and order among men No successe in temporall things without Gods helping hand In spirituall exercises much more labour is lost if the grace of God help not Ier. 8. 22 ☞ The beginning of saluation we haue now the perfection we looke for 1. Peter 1 We haue comfort by the beginnings but no contentmeÌ„t Worldlings cold professors reproued who long not for better then they haue Luke 6 The word to vs in our pilgrimage is like Manna to Israell in the wildernes They who dispise the word need not look for saluation If naturall life may be loued How much more should eternall life be loued But many liue by the one who are dead as concerning the other Fruit of all Gods benefits is profit to vs praise to himselfe Dauid persecuted with banishment It is common to all men to wander from God Basil in Psal. 119. Ambrose Psal. 119. ☜ Such as thinke themselues without sin are but blinde Esay 6 An answere to presumptuous Papists boasting of perfection Bern. ☞ Confession of sin profitable Amb. de pâ—…nit lib. 2. c. 6 Gregor moral 22 God the great shepheard of his people Ambros. His 〈◊〉 toward his wandring sheepe The praise of the beginning progresse and perfection of our saluation is dew to God onely The godly neuer so fall that they lose all grace Ambr. The manifolde vses of Gods word to the godly What comfort we should finde in it if our affection toward it were like Dauids August ☜
A HOLY ALPHABET FOR SION'S SCHOLARS FVLL OF SPIRITVAL INSTRVCTIONS AND HEAVENly Consolations to direct and encourage them in their Progresse towards the New IERVSALEM Deliuered by way of Commentary vpon the whole 119. Psalme By WILLIAM COVVPER Minister of Gods Word and B. of Galloway PROV 1. 5. A wise man shall heare and increase in knowledge and a man of vnderstanding shall attaine vnto wise counsels Amb in Psal. 119. NVN. Intelligimus ideo per literas Heb â—…rum Psalnium â—…unc esse digestum vt home noster tanquam paâ—…vulus ab insantia per literarum element a forâ—…atus 〈◊〉 at as puerâ—…'is assueuâ—… vâ—…q ad maturitatem virtutis exâ—…scat LONDON Printed by H. Lownes for Iohn Budge and are to be solde at his Shop at the great South-â—…oore of Paules and Britannes Bursse 1613. TO THE RIGHT HONOVRABLE DAVID LORD OF SCONE ONE OF HIS MAIEsties most Honorable Priuy Councell in this Kingdome MY Lord when I dedicated to the Earle of Dunbar of good memory my Treatise of the Anatomy of a Christian I was then of purpose to haue presented to your L. this Holy Alphabet for Sions Scholars but could not perfit it till now Ye liued together in his Maiesties most honourable seruice like a paire of faithfull friends louing and pleasant in your liues and shall not be diuided in your deaths for me As my other Treatise went forth for a witnesse of my fauour without flattery toward him for the Dedicatorie Epistle was printed after his death so will I that this stand as a testimonie of my loue toward your L. partly for that which yee are and partly for that which I hope yee shall be Ille enim veraciter amat amicum qui Deum amat in amico aut quia est in illo aut vt sit in illo For he doth truely loue his friend who loueth God in his friend that is eyther for the good which is in him or else that the good which he wants may be in him There are many in this age with whom Satan hath couenanted as Nahash the Ammonit would haue done with the Israelites of Iabesh Golead vpon this condition That he put out their right eies These men haue an eye to see and a tong to speake of that which is euill in another but none to se that which is good compared properly by Nazianzen to venemous flyes who passing by the part that is whole light vpon that which is sore and make it worse then they sound it For mine owne part I neuer mind to be one of these If I should praise you for the good which ye want I knowe I should neyther please you nor prosite you your vnder standing being more solid then that shadowes in stead of substance can content you neyther yet also on the other hand will I so looke vnto that which ye want that I passe by the good which ye haue vnder hope also that this shall make you better There are none who knowe your L. but haue marked an affection toward Religion so indiuertâ—…ble that no man contrary minded durst euer attempt to alter it which in this declining age deserues no small commendation A heart in like maner toward execution of iustice sâ—… inslexible that ye haue preferred the lawe to the loue of men who otherway haue bin most deere vnto you for the which howsoeuer yee haue beene misliked of many yet haue you proued a profitable seruant to your Master in most difficill times for By iustice the Throne is established Your naturall iudgement in discerning betweene right and wrong may iustly be admired specially sith your education hath not been by precepts of artes in the Academie but by practise of them in the Palace where unto yee could also hardly haue attained if yee had not learned vnden such a King as is not onely a patterns of vertue himselfe but a solid Thealog and Philosopher euer discussing to his Domestiques of that which is good and euill both in Religion manners and policie But my Lord howsoeuer these be good things and worthy commendation yet haue they need to be strengthenea with better for all gifts were they neuer so excellent if they be not crowned with godlinesse may well increase conuiction but can render no consolation in the day of trouble This is it therefore which now I haue to recommend vnto your L. that yee growe in knowledge and in the grace of our Lorde Iesus Christ whereunto beside these common reasons that should stirre vp cuerie Christian there are three which more particularly prouoke you vnto it The first is that GOD by your first generation hath brought you forth a man of honour in this earth for in regard of naturall descent your honourable Father the Lorde of Baluaird was a brother of the Earle of Tullibardin whose house is as a noble stocke from which hath sprung out like branches exceeding many honourable Families all of the name of Murray and hath continued in this Lande these fifteene hundreth yeares Your Mother a Grahame daughter of the right Noble Earle of Montrose whose house hath continued with honour since the beginning of this Kingdome Your Mothers mother a Keith daughter to the right noble Earle Mershell whose House and Family being long before honourable in this Kingdome was sixe hundreth years agoe decorated with the Office of the Marshalship of Scotland for their vertue and valour in batteil whereâ—… they continue vnto this day among the chiefest Peeres of the Realme Your Fathers Mother a Lyndsay daughter to the right noble Lord the Lord Lyndsay whose Houâ—…e not inferiour to many in honour may aboue many most iustly he commended for their earnest zâ—…ale and sincerr affection toward the aduancement of true Religion All these should greatly increase your care that ye be no found lesse honourable in Christ then ye are in this world For this world properly is compared to a Stage-play wherin oftentimes Nobles are clad in beggars garments and the beggar takes on the habite of a King but when the guise is ended and the maskes remoued then euery one appeares to be that which he is and the man of base estate was not so much comforted with his temporall representation of an honourable man as he is now grieued to see hee was but honourable in sport and shew not in effect Yet many such are there in the world who goe in the state of honorable men but shall be found in the end vessels of dishonour To be honourable in both is rare yet such as may be obteyned by godlinesse for godlinesse hath the promise both of this life and of the life to come The second reason Ye haue serued his Maiestie these eight and thirtie yeares not as a Domestique onely but as a Counceller and Officer of estate also and that with so constant an affection that ye haue not spared to incurre the displeasure and malecontentment of any whatsoeuer so be it ye might procure pleasure and contentment to
to thē who loue to liue in the body for 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 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 VER 18. Open mine eyes that I may see the wonders of thy law MAn by nature is blind in the matters of saluation He vnderstands not the things of God neither can he because they are 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 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 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 rogat nisi qui remedium agritudini suae poscit But the word which here Dauid vseth imports 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 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 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 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 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 nor Power nor Dominion It is onely the vvorke of GOD who giues sight to the blind Hee sends forth his spirit and renewes the face of 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 the Lord then the vaile shall be taken away The wonders of thy law The wonders of the 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 VER 19. I am a stranger on earth hide not thy commaundements from me THis petition in effect is one with the former 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 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 voluptatibus mundanae cupiditatis exuerit 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 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 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 Men of this world who haue their portion in this life they haue receiued their cōsolation here their generation is of the earth they speak of the earth their whole disposition is earthly Higher then the earth in thoughts and desires they cannot go Praesentibus bonis quasi diuturnis inflati insolescunt The godly
presumption vsurped to be equal with GOD Similis ero altissimo like vnto the most high Cum sit ne quissimus peiores tamen discipulos erudiuit He himselfe is a Prince of spirituall wickednesse yet hath he trained vp disciples more vvicked then himselfe such as That man of sinne who as if it were little to be equall with GOD extolls himselfe aboue GOD. And like him are many blinded captiues of Satan vvho in the pride of their heart doe all they can to subiect the Lord his throne his will to their wicked and corrupt will These are fooles and of all fooles the greatest they set themselues as parties against the Lord for he resists the proud not considering that he is stronger then they they cannot stand before him The Lord is the most high GOD but it is not height makes a man stand before him None so sure to stand in his sight as they who are humble and little in their own eyes to them he giues grace Humilis non habet vnde cadat where it is the iust recompence of the proud that because they vsurpe to be before all others the Lord puts them behind all casts them down to the lowest roome for mounting to the highest A notable example heereof we haue in that Pharisee who was not so farre before the Publican in his ovvne estimation as he was behind him in the account of Christ who iudgeth of things according as they are O quantum crimen superbiae vt ei etiam adulteria praeferantur Cursed are they which doe erre from thy commaundements Heere first we haue to see hovv these words must be vnderstood Saith not Dauid of himselfe that he wandred like a lost sheepe Saith he not also of others Who knowes the errors of his life How then doth he pronounce them cursed which erre from the commandements of God The answer is easily made if we conioyne his words together The proud which erre are cursed Heere then we must put a difference between sinnes of pride and of infirmitie he that of rebellion and pride departs from Gods comman dements not so he that sinnes of weaknesse in whom euery sin committed increaseth a griefe for sinne a hatred of sinne and a care to vvithstand it for these there is no condemnation These are not vnder the law but vnder grace Mercie alwaies waits on them as a refreshing medicine to restore them when of infirmitie they fall But as for the wicked who sinne are proud and impenitent in their sinnes the curse of God is vpon them though it be not seene at the first Like a Moth or secret cōsumption it eates them vp it shall deuoure their substance shal quickly turne their glory and prosperitie into shame and confusion VER 22. Remoue from mee shame contempt for I haue kept thy testimonies DAuid beeing a young man liued godlie in the Court of Saul and for godlinesse was mocked and disdained of others For so the blind world counts religion a matter of mockerie which in the estimation of Gods Spirit is man his greatest gaine and glory But from time they saw that Saul the King was displeased with Dauid then did all his flatterers speake against Dauid doing what they could to sley his honest name with calumnies and slaunders And hee borne downe with the iniquitie of time commits his cause to the Lord beseeching him who knew his conscience to cleere his innocencie Which he also did for the shame and contempt which they thought to bring vpon Dauid God poured it vpon themselues For I haue kept thy testimonies Sometime Dauid iustifies himselfe in regard of men And if at any time he reioyce in his vprightnesse before God it is not a boasting of his owne perfection but rather a comforting of himselfe from the honestie of his affection VER 23. Princes also did sit and speake against mee but thy seruaunt did meditate in thy statutes THese two last verses of this section containe two protestations of Dauid his honest affection to the word The first is that albeit he was persecuted and euil spoken of and that by great honorable men of the world such as Saul and Abner and Achitophel yet did hee still meditate in the statutes of God It is a hard tentation when the godly are troubled by any wicked men but much harder when they are troubled by men of honor authoritie And that first by reason of their place the greater power they haue the greater perill to encounter with their displeasure therefore said Salomon The wrath of a King is the messenger of death Next because Authorities and Powers are ordained by God not for the terror of the good but of the euill And therefore it is no smal griefe to the godly when they find them abused to a contrary end that where a Ruler should bee to good men like raine to the fields new mowen on the contrary hee becomes a fauourer of euill men and a persecuter of the good Then iustice is turned into wormwood that vvhich should bring comfort to such as feare God is abused to oppresse them And therefore it should be accounted a great benefit of God when he giues a people good and religious rulers The Christians in the Primitiue Church being sore troubled by the bloody persecutions of Nero and Domitian thought it a great benefit vnto them when vnder Nerua the persecution was relented Albeit he did not professe Christ with them yet he did not persecute them What then should we account of such a King as is not onely a protector of the Church but a professor himselfe so farre from persecuting Christian religion that for professing of it many times hath his Maiestie been persecuted to the death but blessed be the Lord who hath giuē many glorious deliuerances to his annointed Alway we learn here to arme our selues against the like tentation if at any time it shall please the Lord to try vs with it It was an argument the Pharisees vsed against our Lord Doth any of the Rulers belieue in him The Apostle confirmes vs against it Brethren yee see your calling Not many wise men not many noble hath God chosen c. We must not haue our faith in respect of persons nor measure religion by the authoritie of men that are with it or against it but resolue with Iosua Albeit all the vvorld should forsake the Lord yet vvee vvill worship him No Number no Greatnes of men can take out of the harts of such as are truly godly the loue of God and of his truth And speak In externall actions the first weapon wherby the wicked fight against the godly is their tongue Where Satan looseth their tongues to speak euill against vs we may be sure if hee be not restrained he will also loose their hands to do euill And where otherwise it falls out that wee are
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 chrior qui fâ—…cit illa Ethnicks saw by the light of Nature specially the Platoniques that whatsoeuer good is in the creature it is but Splendor quidam summi illius 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 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 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 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 things may busie and vex the spirit of man but cannot fill or replenish it Fecisti nos Domine propter 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 Aâ—…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 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 communicated to many and therefore oftentimes is there stâ—…ife among them about the diuision heere it is not so there needs no contention about the diuision of this inheritance one shal 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 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 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 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 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 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 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 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 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 But this is the time wherin men are fallen from their former zeale not onelie is the fruite decaied but the leaues also are fallen away and there is no courage
vp Sathan and his instruments to be aduersaries vnto him No band of 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 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 and without regard transgress the limits of obedience appointed to him by God As Pharaâ—… 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 Forgrace on the contrary euer works humility 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 worthy of the least of Gods mercies Dauid hath the like Who am I Lord Gedeons voyce My fathers 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 〈◊〉 â—…cumstance is hâ—…re shewing with what 〈◊〉 proude did fight against him namely with lyes Satans two armes 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 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 obedience of Gods word Wee should not fight 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 fire on their heads With my whole hart See ver 2. 10. 34. 58. 69. VER 70. Their hart is fat as grease but my delight is in thy law DAuid makes here an oppositioÌ„ between 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 a power of corruption as humbles them and 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 not like this Pharisee For the Christian by the light of God seeing the miserable estate of the wicked they could wish as St. 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 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 coruÌ„ 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 Iosiah but a hard hart called a stony hart an adamantine and stubborne hart is a
Let men beware of this lest they also be punished after the similitude of his condemnation VER 114. Thou art my refuge and shield and I trust in thy word HEe makes heere a secret opposition betweene the armour of the wicked by which they impugned him and his armor wherby he defended himselfe As for them by their worldly wisedome they are subtill in inventing wayes to hurt and craftily lay many snares wherein to trap me but my defence is in thee onely Dauid was in many most desperate dangers and still he found the Lord prouiding vnlooked-for deliuerances the strong Cittie of Keilah could not defend him the Lord warned him to come out of it and he was a shield vnto him the solitarie Wildernesse of Maon could not secure him for euen there Saul and his souldiers had compassed him but God had a care of him and turned his pursuers another way These by-gone experiences of Gods louing care and fauour towards him doe now confirme him to rest in God how many wayes soeuer his enemies pursue him he will still make the Lord his refuge and shield and trust in his word VER 115. Away from me yee wicked for I will keepe the commandements of my God AS before he protested that he would cleaue vnto God so now that he will sunder from the wicked True fellowship with God bindes vs to diuide our hearts from all them who will not walk Gods way and therefore this is brought in as a sufficient reason of improbation against the wicked to proue they were not the Lords because saith the Lord If thou see a thiese thou runnest with him and art companion with the adulterers what then hast thou to doe to take my ordinances in thy mouth Euery mans company wherin he delights may tell what maner of man he is himselfe As Rauens flock together by companies and Doues flie together and beasts of the earth gather themselues to other of their own kinds so wicked men loue the company of wicked and godly men through grace delight in the fellowship of such as are like them Which is not so to be vnderstood as if in regard of personall conuersation we behoued to separate from the wicked for so as saith the Apostle we should goe out of the world but euen in the midst of their company we must separate from them both in fashions and affections as we see Lot did in Sodome And this Dauid did for two causes First for offences don against God he withdrew himselfe from the company of the wicked for their sport and pleasure is in those things which grieue the spirit of the Lord. Sure it is he neuer loued God who mislikes not men for offending God Doe I not hate them that hate thee Doe I not contend with them who contend with thee I hate them as if they were mine vtter enemies The other cause is the feare of his owne infirmities lest by the exāple of the wicked either he should be allured to euill or relented to good For euery company warnes vs to walke in feare and trembling Quoniam vndique scandala nos obsident innumeris vitijs refertusest mundus quae extinguunt vel saltem corrumpunt in nobis legem Dei legis studium On euery hand we are compassed with stumbling blocks the world is replenished with innumerable euils which eyther extinguish or corrupt in vs the studie of Gods lawe and for which we haue neede to walke circumspectly if we be in the company of godly men we should watch ouer our wordes and wayes lest we offend them and if we also be in the company of the wicked we should likewise feare lest we be offended or infected by them For I will keep the commandements of my God There is the reason of his protestation Your course and mine are contrary I haue resolued to walke another way then the way wherein I see ye are walking and therefore your company is not for me Of my God As a man can esteeme of any thing which he knowes is his owne so if once he know that God is his he cannot but loue him and carefully obey him neyther is it possible that any man can giue to God hearty and permanent seruice who is not perswaded to say with Dauid He is my God All the pleasures all the terrours of the world cannot sunder that soule from God who can truely say The Lord is my God Againe a true Christian hath nothing in the world wherein he can reioyce as in his owne but onely in the Lord his God A worldling will speake with Nabal My flesh and my bread and with Nebuchadnezer Is not this my Palace and with Alcibiades boast of their Rent A Christian hath none of these of his owne but vseth them like moueables a mans own flesh yea his owne heart his friends and all that he hath will faile him To these a Christian will neuer say They are mine but God is the strength of mine heart and my portion for euer VER 116. Stablish me according to thy promise that I may liue disappoint me not of my hope DAuid after his former resolution turnes him to prayer for our intentions and conclusions are nothing except the Lord blesse them and therefore now Dauid craueth that God would stablish him The godly are subiect to a two fold instability the first is a wauering from a constant beleeuing of Gods promises And this is an instability of faith not that I think the faith of a man regenerate can faile but because oft-times it is sore combred shaken with the winde of manifold tentations Who can tell how many wayes Gods children are tempted with vnbeliefe It may truly be said that he nere knew what it is to beleeue who knowes not what it is to wrestle with vnbeliefe great neede therefore haue we to pray with Dauid Lord stablish me and with that Father interceding for his sonne in the Gospell O Lord I beleeue helpe thou my vnbeliefe The other is an instability of loue obedience for the godly finde their hearts many times carried away by externall allurements to a forgetfulnesse of the Lord their God and there-thorough also to an offending him Alas how instable a thing is the heart of man by nature euery obiect intangles it and it is ready to goe a whooring after euery creature vnlesse that golden nayle of the holy loue and feare of God bee driuen into it And in this respect also we haue great neede to pray with Dauid Lord stablish me Adam created by God was indued with many excellent graces but wanted this perseuerance and stability in grace which now wee haue in Christ for by him we haue not onely the grace of conversion but the grace also of confirmation the one makes vs godly the other continues vs godly But now many so leane to the shewe of their conversion
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 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 he was an vpright man fearing God c. Satan replied And what maruell Doth Iob worship God 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 which S. Peter cals The siery tryall haue we endured And yet what a shame 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 kinde of persecution Dauid expresseth not Basil thinkes Quod quacunque 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 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 these are fearefull persecutors Otherwise the Apostle would not say Flie fornication if the spirit of fornication were not a pursuer Many 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 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 VER 158. I saw the transgressours and was grieued because they did not keep thy word ALbeit his trouble were great by the restlesse 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. VER 159. Cōsider O Lord how I loue thy precepts quicken me according to thy louing kindnes THis verse containes a protestation of his great loue toward the word of God for probation whereof hee appeales to the testimony of God desiring the Lord to consider 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 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 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 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 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 promises onely for euery man hath a liking of these but his precepts also Naturally
can say to another I need thee not Speech taken from good men for two causes Iob 12. 1 For punishment of their people 2 For correction of themselues The ioy gotten by Gods word surmounts all worldly ioy whatsoeuer Basil. Ambrose In a miserable estate are they to whom Gods word is a wearinesse Sathans baits â—…e pleasure or profit but we should not be moued with any of them and why Amb. 1. Cor. 1. It is not the hearing or reading of Gods word that will worke vs ioy if we practise it not ☞ Basil. Of the vexation and vanity of worldly riches Ambros. in Luc. cap. 16. They flie farthest from vs when we haue most need of comforts A threefold internall action of the soule about the word ☜ How a godly man is euer fruitfull in good The necessity and vtility of meditation The minde of man is restlesse and vexes it selfe with euill if it be not exercised with good Gods word should be the matter of our meditation August Marcellinâ—… Iob 22. The word is Gods way because by it God commeth to vs and we go to him The more good a godly man doth the more he desires to do The graces of the Spirit are linked together lose one lose all keepe one keep all ☞ Our best estate vpon earth is that we haue not that which we should and yet want not altogether The strength of a Christian is in his prayer The greatest benefit men receiue from God is grace to obey him Constantine the great his notable saying It is more to be a Christian then a Monarch of the world So Dauid reioyceth more in this that he was Gods seruant then king of Israel Sith Angels serue him shal we think shame to serue him Naturall life makes a reprobate man in a worse case then if he had neuer been But to an elect man euen naturall life is a great benefit This life without grace is but a death Num. 19. Math. 8. Eph. 5. Miserable are they who desire to liue for loue of the pleasures of sin A worthy meditation of Nazianzen Satan by experience is found a false deceiuer How blind maÌ„ is by nature ☜ Our regeneratioÌ„ is wrought by degrees Ambrose If we be ignorant of the word the blame is in our darke mind not in it Vatab. 2. Cor. 3. 14. Why many learned men attaine not to the knowledge of the truth ☞ Basil. Illumination of the mind is Gods worke Psal. 104. Luk 24. 2. Cor. 3. 16. Euery Article of our faith â—…s a wonderful mysterie Man on earth is a stranger knowes not the way hee should walk till God shewes it vnto him Ambrose Worldlingâ—… shal not continue on earth yet cannot say they are strangers in it And that because in affection they be content with this desire not a better Phil. Reuel 8. Psal. 17. Worldlings â—…e inhabitants of the earth Christians are â—…ut strangers in it Basil. Luke The whole earth is but a place of banishment Nazian in vita Basil. A man euen in his owne house should esteeme himselfe a straÌ„ger This world can neither wil nor teach men a way to go out of her selfe we must seeke a guide froÌ„ heauen ☞ The right knowledge of the ten Commandements Two things required in true obedience Both the word and the plagues of God are called his iudgments how Such as are not moued by the first shall be confounded by the second A hart full of spirituall desires is an argument of great grace Ambr. Ambrose Comfort against coÌ„tempt of men wherby they scorne the godly for sighing and teares The begunne wrath of God on them shold confirme vs against their contempt But many wax worse with Lamech when they see euill men spared Gene. 4. 24. Few become better with Dauid when they see them punished Eccles. Wicked men coÌ„monly styled proud men and why Proud Satan hath made disciples prouder then himselfe Esay 14. Ambr. The miserable condition of a proud man Iam. ☞ Ambrose Euery error is dangerous but proud error accursed Sinnes of pride and of infirmitie should be distinguished Curse of God on the wicked is like a secret consumption Dauid his appellation to God from the wrongful iudgments of men How Dauid iustifies himselfe before God and man A triall of true religion A hard tentation to be troubled by men of great authority for two causes 1. For their power Prou. Rom. 13. 2. 〈◊〉 place Psalm Princes godly and râ—…us are a great blessing of God Great cause haue we to be thankfull for the King hee hath set ouer vs. Psalm christians measure not the veritie of religion by the number or greatnes of them that are with it or against it Such as persecure the godlie with their tongues will not faile to loose their hands against them if they may Where we find that God binds their hands we should beare their tongues the more patiently ☜ Ierem. 12. Armour of godly men is the word and prayer Ambrose ☞ The word renders vs both counsell for gouernment pleasure for delectation Comfort gotten by other recreations continues not ☜ No wisedome without the word The word of God is conuenient for euery state of life Dauid sore troubled with a spirituall oppression Tentations of the godly somtimes cannot be told sometimes it is not expedient they should be told In a worldling the very heauenly part is becom earthly Ambrose The contrary disposition of Christians Ambr. Cant. 4. 4. The royall towre of christ is a soule moâ—â—ting vp to heauen Change of estates wherevnto the godly are subiect ☞ Godly men by 〈◊〉 waÌ„ts falls infirmities become more godly The life of a ChristiaÌ„ wherin stands it It is great faith to belieuâ—… when there is no feeling of mercie Dauids argument to moue the Lord vnto mercie Where God begins to shew mercy he ceaâ—… not tâ—…ll hee crowne with â—…cie Mans liberality is but like a Strand Gods like the great Ocean Happy is the soule wherein mercy truth meet together An euill conscience hides it self from God Esa. What a great benefit it is to manifest our wayes to God in time Ambrose Sathan confounded when we confesse our sinnes ☞ A profitable rule to make vs liue godly Basil. After confession he ioynes prayer for amendment Ambros. See ver 12. Remission and renouation are two inseparable benefits ☜ We haue great need to pray for further light We can walke the wayes of sinne without a teacher not so the wayes of God Miserable is man so long as his way and Gods way are different Good things should be sought from God for good ends Iam 4. The works of God are all maruellous The godly sore humbled by affliction A Christian is eyther looking to his owne necessities or to God his mercies Naturall comforts cannot sustaine a man iâ—… spirituall troubles 1. Pet. 1. Luk. 6. Christians should not thinke that their tentations are singular 1. Cor. 10. Christs crosse is such a burden is easeth them on whoÌ„