our wicked deedes our vnfauorie words but also the fountaine of al these euen our corrupt nature our vnbridled and vntamed affections our heart which is wonderfull faultie may be made knowne vnto vs that we may come to make conscience of our very thoughts because the thoughts are grieuous breaches of the law of God who being a Spirit hath made a law for our heart for our thoughts for our soule and conscience and thus being very loth in the sight of God to offend by thoughts vaine and vngodly to striue with our flesh and to haue our affections subdued to the spirit that so our heart being reformed all our members may bee conformable in euery respect to the will and commandement of Almightie God And thus farre must we be humbled if we will be truly humbled before the Lord. And truly if wee be not rightly humbled before the Lord we can hardly haue any assurance that wee are the children of God For without this humbling of vs hauing had some taste of the promises of God wee for the most part resemble the corne that our Sauiour speaketh of sowen in the stonie groūd which for a time flourished that is made a faire face as many hypocrites can doe now But hauing no roote nor nothing at all in truth they shew themselues how vnable they are to stand because they haue no deepnes of ground the seede of the word neuer begun nor rooted in their hearts So that we must be truly hūbled before the Lord and the word must be permitted to rip and lay open vnto vs the very secrets and thoughts of the heart Now those which see and feele their sinnes and are alreadie humbled more especially are humbled either by preaching of the law vnto them or else by affliction Affliction is either of the body or of the minde of these the Lord sometime to humble vs doth send the one sometime the other sometime both and all to humble vs before his Maiesty when as he seeth by reason of the corruption of our nature that the preaching of the law is not sufficient to humble vs to strike that terror into our hearts which might make vs duely prepared to receiue into our hearts the sweete and comfortable promises made to vs in Christ that it might be so rooted that it might still grow vp euen to the full ripe and perfitage of our Lord and Sauiour Iesus Christ because I say our louing father seeth that the law will not suffice vs therefore it pleaseth him in mercie who will leaue no way vnassayed for the saluation of his children to prepare vs by afflicting vs which can not by the hearing of his law be truly prepared Now if affliction bee such a notable thing and the Lord worketh euen eternall life thereby oftentimes to those whom hee hath elected and called to bee his how louingly ought they to embrace it to whom the Lord so fatherly doth offer it and how patiently and chearefully ought they to beare it in asmuch as they thereby may assure themselues that God hath seuered them from the world and from those on whom he meaneth to shew no mercie in the day of his wrath And as for those whom the Lord as yet hath laid no scourge vpon them let them not long for it but let them lay the law of God and the threatnings thereof vnto their hearts to humble them thereby It is better to be humbled thereby than by affliction and yet better by affliction than not at all To commend affliction and to mislike of preaching of the law is as though one should commend a sore and dangerous purgation and mislike a good diet A good diet is able and it is the ordinarie meanes appointed of God to procure and conserue health which as many of vs as are not vnwise will obserue Now if for want of discretion or for greedie desire we neglect this and so by gathering together of ill and noysome humors within vs we endanger our life yet to saue our life wee will suffer the working of the most strong purgation that the Physition shall prescribe vs so the law that is the ordinarie meanes to make vs apt to heare the word of peace and saluation and ought of vs to be obserued and applied vnto vs that we may thereby be preserued rather than by affliction yet if our mercifull Lord and only Physition of our soule shall with tender compassion looke vpon our sores and shall see the maladie of our soule to bee incurable without the strong purgation of affliction then ought we euen with good courage to take it except we will suffer and see our endlesse vexation So purgation is good but it is more wisedome to obserue diet and affliction is profitable but if the law might take place effectually that were needelesse Let vs take heed therefore we deceiue not ourselues in thinking that affliction is the only meanes to bring vs to God and so neglect the due preparing by the law till time of affliction We see that is the meanes rather than this and affliction indeede is the curse of God Now the curse of God is the verifying of his lawe and though it please God to blesse it as he doth alwayes to his children for all things turne to the best to them that loue him yet ought it not to be the meanes to humble vs rather than the other The end of affliction and of threatning both is to humble vs and therefore it were better to be humbled by threatning than by experience of punishment for the threats of the law may doe this as well as affliction if we be not vnwise In our selues we may haue some testimonie of our true humbling in time of affliction yet is it hard to say for others whether one which now feeleth the hand of God vpon him and neuer felt any token of Gods displeasure before be either truly humbled for his sinnes for which he is afflicted or seemeth to be humbled because of the paine that he abideth Therefore euen he that is afflicted ought to examine his own soule whether he be truly humbled and feele within himselfe euen a griefe that hee hath so diuersly prouoked God to plague him acknowledging Gods vnspeakeable mercie and long suffering that he long ere this did not cleane consumne him least otherwise the diuel deceiue him as he hath done diuers who for a time seemed to bee humbled because of the heate of their griefe but afterwards when the Lord hath staied his hand they shew what their humbling was they turne againe to sinne as a dogge to his vomit and as a sow that is washing to her wallowing in the mire But as for him that feeleth the weight and burthen of his sinnes and Gods displeasure for sinne and euen groneth as it were vnder the burthen of sinne he may finde a heauenly comfort and assurance of the fauour of God for if thou seest a man truly humbled him will I consider saith the Lord.
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
they must both ioyne together least that wee considering of them being olde and not on new should think they were not or at least that we resting on the iudgements of God executed of late not lifting vp our eyes to the iudgements of old should ascribe them to euil fortune chaunce and destinie We may then see how they which vsed the meanes of good things encreased in them and how they that resrained not from euill did slide backe vnto wickednesse Wherefore that we may throughly be perswaded of the truth of the Lord in things commanded forbidden threatned promised it is requisite to obserue the proofe of them so oft as God giueth iust occasion thereof For vntill wee looke on these things and see his blessings and his iudgements we shall neuer haue a care to doe good nor a conscience to auoid euil and to looke into them is to looke into the glasse of Gods word Many deny prouidence because they haue not a knowledge of the word or else leaning to their reasoÌ„ giue too much to naturall causes or lastly because they haue not a daily growing in the word For that may well be the sense of this place Thou dost make me to grow in knowledge Here is also commended vnto vs the teaching of the spirit by the ministry of the word For otherwise we may often read the Scriptures and yet be ignorant in Gods iudgements in not ascribing euery iudgement to his peculiar office For when we heare of an heretike wee say what is he an heretike I maruell hee is become such a one I knew him an honest man I neuer knew any euil by him yet the word of God telleth vs that some mens sinnes goe before to iudgement and some mens come after and that it is come to him either for want of good workes or for some secret sinne It followeth Vers. 103. How sweete are thy promises vnto my mouth yea sweeter than â—â—ny vnto my mouth VVEe haue heard in the ninth portion that vntill wee put our whole folicitie in the word wee shall not profit That which here is called promises I take rather for iudgements partly because in the proper tongue the word is left out and partly because he had vsed this word iudgements in the verse immediately going before But so me will say how can the iudgements of God hee sweete which are so troublesome fearefull and grieuous I answere that the godly haue no greater ioy than wheÌ„ they feele either the mercies of God accomplished towards them that feare him or his iudgements shewed vpon the reprobates Vnto my mouth That is I take as greate pleasure in talking conferring and perswading thy iudgements as my mouth or the mouth of any that loueth honie is delighted therewith So he saith portioÌ„ 2. vers 6. I haue had as great delight in the way of thy testimonies as in â—â— manner of riches The meaning then of the verse is when I feele O Lord such effects of thy promises in my selfe and in others that feare thee and such fruites of thy vengeance on them that despise thee I finde great comfort in thy word The Prophet Dauid found this sweetnes by experience in himselfe and therefore spake by proofe Why doe not we feele the like comfort because we vse not the same meanes we finde not the like effects For if we could see our enemies put to the wall by the word then should our knowledge exceede the knowledge of others if we felt the allurements of the world the inticements of the flesh and the motions of the diuell bitter vnto vs then should wee taste this sweetnesse Wherefore before wee make conscience to vse the meanes of good and to auoide the occasions of euill we cannot profit Thus we haue shewed how the iudgements of God may be sweete that is vnto them that reioyce either to see the promises of God performed to the penitent or his wrath fulfilled in the impenitent This delight made the Prophet out of the abundance of his heart to speake ioyfully of them portion 2. 6. With my lips haue I declared all the iudgements of thy mouth And because they testifie no small loue to a thing which for affection to it will rise at midnight he addeth portion 8. 6. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements This is then a true note that a man hath delight in Gods word if from the abundance of his heart his mouth can speake of it and when the word of God dwelleth so plentifully in him that hee can speake it in wisedome Againe if we haue such an earnest and naturall delight being wearie to refresh our selues with fables what a dulnesse is it in vs that wee cannot finde as great comfort in the word of God Wherefore we are to examine our owne hearts that how so euer we haue bin delighted before to heare vaine and friuolous tales so from henceforth we may please our selues in true histories in the word For though other may be corrupt with flatterings yet these histories are true free from all assentation because they register as well the sins of the Kings and their kindreds as their vertues Neither can wee euer sound the Prophet vntil from the experience of our own selues we can proclaime forth the examples both of Gods promises and of his iudgements We shewed that the cause why wee felt not such profit as the man of God did in the word was because wee vsed not the like paines wee vse fewer meanes therefore our loue is the lesse to the truth wee auoide not so many occasions of euill therefore we sinne the more If we then would be more diligent in conference more feruent in prayer more giuen to meditation wee should profit more if wee would refraine from euill and abstaine from occasions of it wee should both bee great in good things and auoide many afflictions The cause then why we either speake not of Gods iudgements at all or speaking speake so coldly is because we are so dead in vsing the meanes of good and so dull in auoyding the occasions of euill The Prophet port 7. 4. saith I haue remembred thy iudgements of olde and haue beene comforted Where we are to note that wee are not at vtter defiance of sinne and in full league with goodnes vntill we haue found comfort when either the Lord shewed mercy vpon his or vengeance on the wicked And then Gods iudgements will bee sweete vnto vs when remembring that no sinne shall be vnpunished we abstaine from sin â—nd seeing that no good thing shall be vnrewarded we are moued to goodnesse For what can strengthen a man more than to consider this that God will punish sinne one day and that in time he will fulfill his promises to his childreÌ„ which walke in truth before him although in great weakenesse We haue also taught that we must vse such a moderation of our affections as we may stay
with the one so we are cast down with the other by mistrust in Gods prouidence and despaire of his promises Experience teacheth vs that as a little prosperitie maketh vs to forget God so many inconueniences by affliction may befal vs as either dulnesse deadnes blockishnes or wicked shifts or vngodly doubts Wherfore the man of God here teacheth vs that if he vsed such remedies in the greater troubles theÌ„ how much more should we vse them in the lesse We are here besides to accuse our vnbeleefe bewrayed in small things seeing the Prophet in so great extremities exercised his faith against all the reasons of flesh and blood As the Lord giueth not so great graces vnto vs as to him so he will not presse vs with so great temptations as he did him And if the Lord did helpe his Saints in great afflictioÌ„s surely he will also help vs if we likewise striue against mistrust We may see the Saints of God were neuer so delicately brought vp that they neuer wanted so that if the Lord hath so dealt with his most excellent and faithfull seruants what will he do to vs vnfaithfull ones if he did so to theÌ„ which were vnder the law to whom were made greater promises of outward things what will he do to vs to whom are promises made of spirituall things vnder the Gospel as of the forgiuenes of sins of the renewing our hearts of spirituall ioyes of the kingdome of heauen If the Lord then lay on vs such troubles as he laid on our forefathers how much more should we suffer them seeing we may profit by their example who were vnder the Law who were in the dawning of the day or rather in the night in respect of vs vnto whom Christ is crucified and risen again We must then be ashamed of our womanish nature who will shrinke at so little triall think that the Lord should deale more gently with vs than with them They were in the shadow of the Law we in the bright Sunne of the Gospell which if we see we shall accuse our selues of the wants of Gods graces in vs seeing he dealt thus with his dearest Saints In that he addeth quicken me according vntâ— thy word he sheweth that he meant not to escape by naturall meanes although as he would vse them so he stayed not in them he vsed these as accessaries but the word of God as principall For his principall was to be quickned by the word and his accessary was the vsing of ordinarie meanes Then in all afflictions let vs craue of God that we may not vse vnlâ—wfull meanes but rather the promises of God as our chiefest strength feeling them with Gods fauour in vs then may we vse the other to these For then will the Lord giue successe and blessing to naturall and secondary meanes when our hearts being chiefely stayed on the promises of God as our chiefest strength and feeling them with Gods fauour in vs in the forgiuenes of our sinnes and renuing of our mindes we craue a blessing on the creatures as on the second meanes Besides he acknowledgeth in this word quicken the Lord to be the author of life and that without his word he was as dead This life indeed is the shadow of death common with the reprobates and bruit beasts and our life is only in Christ Iesus So Adam was called dead what is that surely in that his soule had notâ—ing to doe with God and although God gaue him a naturall life yet spiritually he was dead Thus the Saints of God thought they were at the last cast ready for the buriers when they could not feele Gods presence and promises According to thy Word that is according to thy promises for wee haue none assurance to come to GOD vnlesse his word be giuen vnto vs. What had he especiall or peculiar promises working in him The diuers places of this Psalme will she we no such thing because this Psalme is an image of Regeneration They were generall promises as are other in many places of the Scripture Reioyce O Syon for thy redeemer commeth Euery man might applie this to himselfe as is also that place Esay 66. 2. I that dwell in heauen will looke cuen to him that is poore and of a contrite heart and trembleth at my words These promises are generall and therefore we must looke to be quickned by them For the Lord saith that though Eternitie be his place yet will he come to them that be of a contrite heart so that sith the Lord hath made this promise we must by Faith vse it Come vnto me saith Christ all that labour and are loaden Behold another generall promise which we must applie to ourselues by Faith making this argumeÌ„t without selues Lord thou hast promised this whosoeuer is wearie and heauie loaden shall of thee be refreshed Lord I am wearie and heauie loaden Lord therefore helpe me according to thy promise I came not saith our Sauiour in another place to call the righteous but sinners to repentance We see that these generall precepts must be belieued and we must craue Gods spirit that we may be quickened and receiue life by them For though they be generall to all yet we must vnderstand that euery man is to applie them seuerally vnto himselfe Howbeit we must first belieue the generall promises and then by prayer we are to craue a speciall vse of them as of them wherein we belieue Vers. 108. O Lord I beseech thee accept the free offering of my mouth and teach mee thy iudgements NOw the Prophet prayeth for the clearer vnderstanding of Gods word This is then his principall which here is set downe more plaine The meaning therefore of this verse is that I may thus be quickned cleare my iudgement that I may see how thou dealest with thy seruants that I may haue comfort in thy promises As the aire being troubled the weather is darkened so the mind of man being troubled with ignorance storms mists clouds of temptations is much distempered Wherefore he prayeth against these port 17. 7. Shew the light of thy countenance vpon thy seruant teach me thy statutes Where we may see how afflictions had hidden as it were the ccuntenance of God shewing also that the face and fauour of God appeareth in nothing so much as in the true vnderstanding of his word And port 8. 8. The earth O Lord is full of thy mercies teach me thy statutes Port 2. vers 4. Blessed art thou O Lorde teach mee thy statutes Whereas God is good he reuealeth it in nothing more then in this pure vnderstanding Teach mee thy iudgements c. As if the man of God should say This is one thing wherevnto I will giue ouer my selfe euen to see how thou doest punish the wicked and conductest thy children So that we must learne that as it is necessarie to vnderstand the law and the Gospell so is it requisite to discerne Gods
more than the glorie of God because he did not more seuerely and more zealously rebuke his sons and in that there wanted in him that feruencie of spirit whreby he should haue cut off his sonnes from their office wherefore the hand of God did cut off his life and depriued all his posteritie of the Priesthood Although this good man was offended and grieued with the euils of his sonnes yet his coldnes in zeale brought â—pon him this plague Elias whose zeale as much pleased the Lord as the coldnes of Elie displeased him was of a feruent spirit for when the Lord asked him where he had been he answered I haue beene zealous for the Lord God of Hosts sake and when he complained that he could finde none which had not bowed vnto Baal the Lord vouchsafeth to comfort him and telleth him there be 7000. which neuer bowed their knees to him Well because he continued zealous in beating downe Idolatrie the Lord came downe visibly with a firie Chariot and fetched Eliah from earth to heauen We need not here speake of the great zeale of Moses Phinees and other of the seruants of God We see and know the cause of this loue in the man of God was the purenesse of the word We heard in the first verse that the iudgements of the Lord were righteous we haue heard in the second verse that the testimonies of the Lord contained a speciall righteousnesse wee shall heare in the sixt verse that the righteousnesse of the Lord is an euerlasting righteousnesse wee may see in the seuenth verse that it made him delight in trouble and in the eight verse that the righteousnesse of the Lord is euerlasting Wherefore doth hee this as we haue alreadie said to strengthen his Faith for after hee had said that the riuers of teares through zeale and griefe burst out of his eyes hee addeth and rehearseth these things What shall we say they are vaine repititions Nay we know the holy Ghost reproueth them Math. 6. We see then that in so oft commending the word of God the Prophet sheweth to vs our vnbeliefe which he felt so much in himselfe When do idle repetitions so much displease the Lord Surely when our tongues walke idlie and in our prayers wee speake we know not what But when a mans heart is full of sorrow and fraught with griefe of his sinnes or earnestly longeth after a thing then let vs crie Lord haue mercie vpon mee then let vs powre out our spirits say Sonne of Dauid haue mercie vpon me Lord I belieue helpe my vnbeliefe Thus when the heart is loth to bee ouercome of vnbeliefe and when it desireth to shewe forth his sorrow or when Gods children would exercise their Faith or feele in themselues any rare ioy which they would gladly expresse then they vse manie repetitions as wee may see both in the booke of Chronicles and the Psalmes Praise yee the Lorde because hee is good for his mercie endureth for euer where wee shall see in 26. verses this still repeated for his mercie endureth for euer What shall wee say now that here is any needlesse repetition No well we see here then that wee must not speake simplie against repetitions but in great wisedome of the Spirit because the heart of the godly cannot satisfie it selfe with Faith and feeling of Gods promises vnlesse it breaketh foorth as a fire into many speeches Hereby we know now that the man of God here expresseth his faith we are to learne that without some liuely feeling of faith of ioy or of griefe we are not to vse oft repetitions vnlesse happily they be vsed to stirre vs vp the more to these or such like So cried the woman of Canaan O Sonne of Dauid haue mercie vpon me and being rebuked she still cried O Sonne of Dauid haue mercie vpon me We would thinke it somewhat strange and as a great matter to see a poore body shoote out so many prayers at once when they speake out of the abundance of their heart which is stuffed with so many griefes and troubles Thy word saith the Prophet is proued true it hath no changeable goodnesse but hath in it an euerlasting righteousnes seruing for all ages for all persons and for all times Mens opinions faile the wisedome strength and authoritie of man in time hath an end but this Word is exceeding large and neuer hath end Thy word is proued pure Many would thinke this to be but a small commendation for the word of God but come to a man when his minde is much troubled and tell him of the word and what purenesse what comfort will he finde in it Surely he will be as one that hath no taste in it and as one that feeleth no more sweetnesse than a sicke man doth taste in a chip And notwithstanding all that the word shall doe to him he will still follow his owne waies and goe on forward in the deuices of his owne head Doe men then feele such infinite comfort in the word so much is their comfort as is their faith and so little is their faith as little is their comfort Looke into Gods children how greatly they lament their vnbeleefe looke into Dauid looke on Iob looke on the late and blessed Martyr of God Bradford who almost in all his bookes and in euery meditation complaineth of his vnbeleefe notwithstanding that he was a man so rich in the graces of God so throughly mortified to the world so stayed in faith and yet the neerer he came daily to Christ the more he stil crieth against vnbeleefe Wherefore Paul seeing this to be a common disease among all men saith This is a faithfull thing and worthie of all men to be remembred That Iesus Christ came into the world to saue sinners this is a faithfull saying with such like speeches which the Apostle vseth as preparatiues to stirre vp our faith The purenesse of the word is mentioned of the Prophet when after he had lamented the miserable ellate of the godly and the great decay of godlinesse he crieth out to the Lord speedily to assist his children saying Helpe Lord Psal. 12. 4 for there is not a godly man leâ—â— c. and by and by he addeth verse 6. The wordes of the Lord are pure words as the siluer tried in a furnace of earth fined seuen fold If we should imagine the purest siluer that is often tried and serueth in the court for Princes euen so pure must we beleeue the word of God to be which not seuen times alone but seuentie times seuen times hath beene tried in the fire of aduersitie and still hath remained most pure and neuer could any corruption bâ— found in it Wee haue seene good men as it were confounded and yet comforted and being tried are found to be pure The meaning of the man of God in that place is trie the word as you doe trie the purest mettals with persecution with torment with contempt or howsoeuer I
defend me and he seeing their cause to be ill and how they maintaine it with an ill heart will in time giue them the ouerthrow and I holding a generall good thing though in particulars I faile yet mercie being with the Lord that he might be feared know that he will looke vpon me And as God his children are afraid of their secret corruptions so in their troubles they dare appeare to the Lord who seeth all things We further are here to learne if we looke on the law and on the gospell without any consideration of the presence of GOD it will worke in vs a mercenarie feare and will breede a care to doe well in hope of commoditie and a feare to displease for feare of punishment True it is as we be carnall we neede such second helps of promises and threatnings yet wee must know that to be true faith in the promises of GOD which is mixed with faith in his threatnings and that is true feare of his threatnings which is tempered with feare of his mercies For thus we shall walke in a feare of his Maiestie as he is a God and in feare of losing his fatherly mercie countenance as he is our Father and so shall we not commit grosse sinnes for feare of his iudgements nor feare too much when we cōmit secret sinnes because we know him to be mercifull in that he will not sooth nor cocker vs in any sinne as wanton mothers do their children nor alwayes be checking taunting vs as a seuere and austere father to dull vs for our secret sins PORTION 22. TAV Vers. 169. Let my complaint come before thee O Lorde and giue mee vnderstanding according vnto thy Word THe argument of that which hath bene before is still cōtinued which was briefly contained in these two things either that he prayed for a clearer vnderstanding of Gods word or else that with his good vnderstāding he might haue a more godly life So that the briefe summe of this octonarie is that hee first prayeth for the true direction of himselfe in his iudgment then for the true fruite of his knowledge in his life For in the foure former verses he prayeth for soūdnes of iudgment in the foure latter that the issues of Gods promises might appeare in a godly life In the two first verses he praieth for vnderstanding in the two next he promiseth to be thankfull In the first verse he desireth to be truly directed in the word in the second to be rid from all streights hindrances of his knowledge In the first part of the first verse he asketh not his suite simply but earnestly as with complaint What meaneth this that he should pursue his old argument◠it seemeth that either he was very blockish in vnderstanding who stil praied for his directiō in iudgement and that we are very quick in the knowledge of the word who vse so sewe praiers or that we are very blockish in seeing our wants and he quicksighted in his own corruptions For it must needs be confessed if the man of God could not without vsing of so many means attain to the pure vnderstanding of Gods word and we perswade our selues that we with fewer means can attaine vnto it that there was either a maruellous dulnes in him and there is some wonderfull freshnes in vs or else that he saw much what an hard matter it is either to come to or continue in the true knowledge of the law which we see not But seeing it is manifest that he was a man of God as a Prophet gouerned by the spirit of God and yet so reuerently and carefully vsed all the meanes then we are in a blockish blindnes and senseles deadnes who hauing in no measure the like graces in no degree vse the like means And that as on him was Gods great blessing so vnto vs is due the resting of his deserued curse It is a manifest token that he had a maruellous sight and feeling of his wants in that he so often renueth his request to be taught and as may euidently appeare by his doubling of his praier at the least in euery portion For to take some short view of all the portions going before we shall see port 1. 5. he saith Oh that my waies were directed to keepe thy statutes Port. 2. 4. Blessed art thou ô Lord teach me thy statutes 3. 2. Open mine eyes that I may see the wonders of thy law I am a stranger vpon earth hide not thy commandements from mee 4. 3. Make me to vnderstand the way of thy truth and I will meditate in thy wondrous workes take from me the way of lying and graunt me graciously thy law 5. 1. Teach me the way of thy statutes and I shall keepe it vnto the end giue me vnderstanding and I shall keepe thy law yea I will keepe it with mine whole heart direct mee in the paths of thy commandements 8. 8 The earth ô Lord is full of thy mercy teach me thy statutes 9. 2. Teach me good iudgement and knowledge for I haue beleeued thy commandements thou art good and gracious teach mee thy statutes 10. 1. Thine hands haue made mee and fashioned mee giue me vnderstanding therefore that I may learne thy commandements 11. 8. Quicken me according to thy louing kindnes so shall I keepe thy testimonies of thy mouth In the 15. portion hee sheweth the fruits and effects of the word Port. 14. 1. he sheweth that it was a lanterne to his feete and a light to his paths 15. 4. Stablish mee according to thy promise that I may liue 16 5. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies 17. 5. Direct my steps in thy word c. Shew the light of thy countenance vpon thy seruant teach me thy statutes 18. 8. The righteousnes of thy testimonies is euerlasting grant me vnderstāding I shall liue 19. 5. Heare my voice according to thy louing kindnes O Lord quicken me according to thy iudgements 20. 7. Quicken me according to thy iudgemēts 7. Quicken me according to thy louing kindnes and here he saith Lord I make my pitifull mone vnto thee for this knowledge Was he not now shall we thinke throughly perswaded that the word of God is a treasure seeing hee would meditate of it runne after it seeke early and late pray for it and practise it continually this must make vs ashamed of our cold loue vnto it Well wee see here that the man of God doth not ouerly or lightly aske this heauenly knowledge hypocrites may stretch out their throtes and yell with their voyces as loud as he but the man of God in the bitternes of his spirit complaineth to God of his wants and from the abundance of the heart praieth thus to the Lord. And besides his much and continuallie praying wee see his other exercises in meditating at morning and euening his praising God seuen times a day his teaching and conferring with others
haue committed them They obiect our corrupt nature is disposed to winke at the offences of our brethren I answere howsoeuer corruption may be intermingled yet the first motion of rebuking sinne is of God A good Father said I was neuer acquainted well with any but first I displeased him by admonishing him of some sinne And like as the children of Israel were going but eleuen dayes iourney in thirtie yeeres so we might goe by admonition as farre in eleuen dayes as some without it can doe in many yeeres And as in a lethargie we haue neede of a purgation so when the grace of God freezeth in vs we haue neede of admonition 2 As hee that admonisheth another of sinne and is not grieued profiteth another but not himselfe so he that seemes grieued not admonishing his brother when time serues is not truly grieued 3 In admonishing it is good to obserue the rule of our Sauiour Christ Matth. 18. before wee proceede either to Minister or Magistrate than so doing all things with loue lenitie and prayer wee may not doubt but the Lord will blesse his appointed meanes and so in faith and meekenes offer our selues to him if it be so that wee see no fruite yet wee shall possesse our soules in peace with the conscience of our simple obedience 4 A godly man doubting whether being moued in heart to admonish an vnruly partie by writing and fearing that it would not be profitable hee should continue in his purpose or no he was answered it was a great sin then not to do it and also a great great iudgement of God came on that sin often which was that we should forget the good motion or hauing the good motion we should want oportunitie to doe it wherefore let vs do the thing and leaue the successe to God after we haue prayed for it And if it so come to passe as often it doth that though the action be good our hearts vpright in the doing of it our affection louing considering the thing right and good yet our labours and our praiers be vnfruitfull let vs remember that in all these were secret imperfections and sinnes for the which the Lord might hinder the successe which by deferring hee doth scoure away that afterwards in fuller measure of his mercie when we shall be the better prepared by humilitie to be thankfull he powre out a more rich measure of granting our requests vpon vs. 5 The children of God become better and profite more when they are rebuked and a rebuke is not without effect in anie but in the wicked They that harden their hearts and necks when they are admonished thinke that sharpe handling doth make them worse had neede to take great heede to themselues for if the Lord cannot preuaile by great admonitions nor sharp rebuking he will certainly punish for though he did beare with the often murmurings and many sinnes of the Israelites yet at the last hee sware in his wrath they should not enter into his rest 6 Iethro doth not rashly reprehend Moses Exod. 18. 14. but hee first commeth to the knowledge of the cause and when he saw cleerly that there was an ouersight in his sonne then doth he admonish him giue him such counsell as is agreeable to the word of God The want of this wisedome doth often make our admonitions vnprofitable because we take not aduisement how the case standeth then for that wee doe not labour to haue a sure ground for our counsell out of the word of God If then we will that our admonitions take place let vs first duly consider of the thing it selfe and by the word trie it to be a fault then let vs also labour to haue a way out of the Word whereby the matter may be better handled If this were an ouersight in Moses that hee had neede of an admonition who can exempt himselfe from it None at all but euery man must be content to be admonished yea though it be of his inferiours for so Moses farre excelling his father in graces yet is profitably admonished by him and willingly receiueth it So was Naaman the Syrian admonished by his seruant and Abigail by her seruants and shee did also admonish Dauid the King and Prophet of God Wee must then admonish and be admonished euen by them that haue receiued lesser graces then wee and with all modestie and loue and thanks-giuing as Moses and Dauid 7 The nature of the wicked soone appeareth in admonition who will at no hand bee admonished by the godly albeit the cause be neuer so iust The wicked Israelite could be content to suffer the wicked Aegyptians to whip him but not godly Moses to admonish him The world will be subiect to the world but not to God 8 Wee must learne to admonish speedily after the offence is committed because our nature in good duties and in them especially which haue offence with them is readie to put off we must not-tarrie vntill we meete the offender but goe to him whilest the brunt is vpon vs for our nature is giuen to coole too fast if we plie it not whiles it is hot So our modo and modo neuer haue a modum when wee post it off from time to time and our anger against sinne is quickly shaken while we are hote then and our brother is sicke the equitie of the thing requireth that we should goe to him though otherwise he should come to vs The reason is because after sinne is once committed there is a darknes a dimnes or a myst brought on our soules whereby howsoeuer in iudgement we receiue somewhat of other mens sinnes as Dauid did of his offence that tooke the poore mans sheepe yet wee cānot see our owne Besides there is cast a deformed blemish on the glasse shewing vs our sinne and the diuell so prouiding that sinne neuer dieth we abhorre those meanes which should recouer vs we on our parts receiue our standing to this end to admonish Wherefore Peter not being able to requite Christ for praying for him that satan might not ouercome him is commanded by the confirmation of his Faith to remember to confirme the faith of others And Psal. 26 the Lord is content to set ouer the debt due to himselfe to others And Iohn makes this a speciall note that we are not dying if we loue the brethren The third reason that should moue vs to make haste is this whilest sinne is yet tender greene headed and shamefast whilest it hath blood with blushing in the face whilest it is like a little aspe or like a small corde it is wisedome to admonish the partie of it otherwise it will fall out with vs as with the practise of an ancient Father who planting one yeere pluckt vp the plante with one hand who suffering it two yeeres was faine to pull it vp with both his hands but planting three yeeres he vsed both handes and breast at the length when it was a plant of foure yeeres old hee was
reports 2. When anie report the faults of others without care of their credit or when with flattering hearts they commend any man 2. Inwardly either 1. In suspition without iust cause 2. In iudgement falsly or hardly of anie man Which bee the occasions of false witnesse hearing They be fleshly hatred of our enemies the carnall loue of our selues or of our friends to get the things we loue and to auoide the things we feare or hate How are wee partakers with false witnes bearers If we either command or counsell it to be done If wee mislike it not or not stay it if we can What is here commanded 1. First in iudgement to further righteous causes so farre forth as my calling requireth 2. Secondly to speake the truth from my heart to euery man so farre forth as it is requisite for him to know it 3. Thirdly to be as carefull of the credit of my neighbour as of mine owne both in his presence and absence so farre forth as the nature of his offence will permit 4. Fourthly to hope and belieue the best of euery man Rehearse the tenth Commandement Thou shalt not couet c Arâ— all motions and desires euill No for the desire of meate drinke sleepe and such like are naturall and in their owne nature good vnlesse through our corruption they become sinfull What motions be euill These motions be euill which are either against God or our Neighbour Are all those forbidden in this Commandement No for all those which are against God are forbidden in the first commandement but these motions onely are here forbidden which are against our Neighbour Seeing in the former Commandements wee are forbidden to hurt our neighbour in heart how doth this differ from the former In the former Commandements the setled desires of the heart are forbidden but the motions are onely here forbidden whereunto the heart doth not consent Whereof doe these motions arise They either arise from our owne corruption or are offered by Sathan or by the world Are all these motions sinne in vs All that arise of our corruption are sinnes in vs but they that be offered by Sathan or the world are not sinnes vnles we be infected with them How are wee infected with them 1. First when weetake pleasure in them 2. When wee be intangled with them 3. When we suffer them to tarrie in oâ—â—â—inâ—es though our hearts doe not giue coâ—sent How is this Commaundement brokâ—â— Three waies 1. First when euill motions arise of our corruption moouing vs to hurt our Neighbours 2. Secondly when we be infected with those motions which Sathan or euill men doe put â—nto our mindes 3. Thirdly when we doe not with like affection desire the good of our Neighbour as wee doe our owne What is then commaunded I am commaunded to loue my Neighbour as my selfe Who is your Neighbour Euâ—ry one that is neere mee and standeth in neede of my helpe and it lieth in me to helpe him though otherwise he be a stranger vnto me or my foe Why iudge you so Because of the Image of God in him and that hee is mine owne flesh in respect of our first parents Doth the Law of God prescribe the perfect rule of righteousnes Yea for there is no good thing in deede worde or thought but heere it is commaunded and likewise no euill but heere it is forbidden Can euery one keepe the Law of God perfitlâ— They that are not borne againe of God cannot keepe it neither in all nor in any one point as pleasing God thereby in respect of themselues Why so Except a man be borne againe of God hee cannot see the kingdome of heauen not enter therein neither can hee keepe the commaundements of God moreouer all men by nature being borne and conceiued in sinne are not only insufficient to any good thing but also disposed to all vice and wickednes What punishment is due to the breakers of Gods Law In this life the curse of God and death with manifold miseries both of body or soule or both What else Where this curse is not taken away euerlasting death and damnation both of bodie and soule in the world to come But God is mercifull Hee is indeed full of mercie but hee is also full of righteousnes which must fully be discharged or else wee cannot be partakers of his mercie And cannot wee by our selues make satisfaction for our sinnes We cannot by any meanes but rather from day to day encrease our debt But doth not God wrong to man to require of him that he is not able to performe No for God made man so that hee might haue performed it but hee by his sinne spoyled himselfe and his posteritie of those good gifts Can anie creature in heauen or earth which is onely a creature make satisfaction to his righteousnesse No none at all for First God will not punish that in another creature which is due to be paid by man and besides none that is onely a creature can abide the wrath of God against sinne and deliuer others from the same What manner of man is to be sought out to bee our Mediatour and Deliuerer Hee which is indeed a very man and perfectly righteous and more mightie than all creatures that is hee which also is very true God Why must hee be man and perfitly righteous Because that the righteousnes of God requireth that the same nature that sinned should pay and make amends for sinne Why must hee be God withall Because that by his godly power hee may abide the burden of Gods wrath in his flesh and may get againe and restore to vs the righteousnes and life which wee haue lost Who is that Mediatour which is very God and very man and perfiâ—ly righteous withall Our Lord Iesus Christ who was made vnto vs Wisedome Righteousnes Sanctification and Redemption What is the vse of all that hetherto hath bâ—ene taught The vse is to bring vs to a sound perswasion and fâ—eling of our sinnes because they haue deserued so grieuous punishmeÌ„t as either the death of the sonne of God or hell fire Are they onely deliuered from the curse of the Lawe and made partakers of the merites of Christ that are truely humbled They onely and none other Esâ—i 57. Matthew 5. 3. 4. 5. and as for the Lawe heauen and earth shall passe away but one jote or title of Gods Law shall not faâ—e till all be fulfilled How is the truth of Gods Law fulfilled It is fulfilled in 1. Gods children because it bringeth them to be truely humbled in themselues for their sinnes and then sendeth them to Christ in whome it is fully fulfilled 2. The wicked because it declareth to them their iust confusion when to the ende they either presume or despaire Is sorrow for sinne sufficient to bring vs to Saluation No for wee must also haue a true Faith What is that true Faith that saueth vs It is a true
much in effect Wilt thou learne sincerely to worship me according to that substance manner and end which I haue prescribed and wilt thou truly trie thy loue to mee by exercising the duties of loue to thy brethren then forget not to keepe holie the Sabbath wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee and also liue obediently in duties concerning man Againe the nature of the word remember importeth thus much that this law was not only grauen in the hearts of our forefathers as were all the other but also in expresse words inioyned vnto Adam and Eue in Paradise and manifestly practised of the Israelites in the wildernes Exod. 16. and that therefore in this common promulgating of the Law they should especially remember this which is not newly giuen as are the rest but rather renued as being giuen out before True it is that before this solemne publishing of the Law in mount Sinai this and all other Commandements were written in the hearts of our fore-Fathers as we may see in the booke of Genes For the first we reade how the Lord said vnto Abraham Gen. 17. I am GOD all-sufficient walke before mee and be vpright Concerning the second Gen. 31. 19. Rachel is saide to steale her Fathers Idols Genes 35. 2. Iacob reformed his household and cleanseth it from Idolatrie For the third we may see how religious they were in swearing Concerning the fift what authority exercised Iacob towards his children what duties they yeelde to him both in life and death How they hated murther it is manifest in that historie Both Iosephs continencie and the punishment threatned to Abimelech declare how hainous a thing adultery was vnto them Concerning theft Laban his quarrelling with Iacob and Ioseph his accusing of the brethrē doe shew that it was a thing vnlawfull Lastly Abimelech the king reprehendeth both Abraham Genes 20. and Isaak Genes 26. for bearing false witnesse in denying their wiues Thus we see what efficacie is couched in this preface in that it sheweth both by the precept and practise giuen and yeelded of our first fathers how this commandement alone was giuen in expresse words as also that this one precept is the schoole of all the other Commandements But to what end to keepe it as ceremoniall No to sanctifie it as morall for the end of the Sabbath consisteth in these two things first in the morall secōdly in the figuratiue ceremoniall or shadowish obseruation of it as wee take the word shadow here for a figure because a ceremonie is more then a shadow That I call morall which doth informe mens manners either concerning their religion to God or their duties vnto man that I meane figuratiue which is added for a time in some respect to some persons for an helpe to that which is morall as Deut 5. 15. Remember that thou wast a seruant in the land of Aegipt Howbeit that this first morall ende is here vnderstood the first words declare where it is saide Sanctifie the Sabbath day For where mention is made of the ceremonie it is saide keepe and not sanctifie the Sabbath Now what is it to sanctifie the Sabbath day but to put it apart from all other dayes for a peculiar vse of Gods worship for otherwise wee must know that all other dayes are sanctified so that to sanctifie it is to do that thing on the Sabbath for which it was commanded but of this we shall speake more largely by the grace of God in the last reason In the meane time let vs briefly obserue this that as our first parents did sanctifie the Sabbath in viewing the creatures of God for to praise him so wee sanctifie it in vsing the means which hee hath appointed for his worship So that first wee vsing the exercises of religion whereby we may be sanctified and then ioyning with them the spirituall vse of the creatures whereby wee may be furthered in our sanctification should after vse the exercises of loue whereby we may shew that wee are sanctified Our first Fathers needed not ordinarily the ministrie of the Word but had the great bookes of Gods workes We haue need of the Word both publike and priuate and therefore must learne it that hauing learned it wee might the better exercise the duties of loue So then that which was first to Adam is now the last to vs to wit the beholding of God in his creatures and the praising of him for the same In the Psalme 92. which was appointed to be sung of the Church on the Sabbath is set downe as the chiefest vse thereof the singing of Gods mercie the shewing of his righteous iudgements in rewarding the godlie though afflicted in punishing the vngodlie though here they be aduaunced as also in learning to know God in his worship and in his workes Againe Psal 95. we shall not see any ceremoniall vse of the Sabbath but that it should be vsed in praying to God in praising of God and hearing of his Word This is confirmed Exod. 31. 13. Speake vnto the children of Israel and say Notwithstanding keepe my Sabbaths for it is a signe betweene mee you in your generation that yee may know that I the Lord doe sanctifie you As also Deuteron 5. 12. Keepe the Sabbath day to sanctifie it as the Lord thy God hath commaunded thee And Ezechiel 20. vers 12. I gaue them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that sanctifie them In which places as the reason is adioyned of keeping the Sabbath So wee must vnderstand that where it is called a signe it is meant a document and not a figure for euery figure is a signe but euery signe is not a figure as we may see in the sacraments which are not figures or shadowes of things to come So that in that the Lorde saith My Sabbath is a signe betweene mee and you it is as much in effect as if he should say my Sabbath is a common instruction betweene you and me of mee as the Creator Redeemer and Sanctifier of you as created redeemed and sanctified so that the Sabbath is a document pledge of Gods will whereby we should know what hee is vnto vs and wherein wee should learne what we should do to him In which respect this commandement is no more ceremoniall then the first where the Lord propoundeth what he is to vs and secretly includeth what wee should be to him No maruell then though this be the principall ende which was not begun to the Iewes but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly Whatsoeuer is the first ende is the chiefest ende but to sanctifie the Sabbath is the first end because it was ordained so to Adam in time of his innocencie at what time it could not bee a figure because by the iudgement of
we offering our selues to be gouerned by him hee will worke in vs heauenly things and howsoeuer we are euil by nature or custome yet by grace we are kept safe in him This is that which helpeth in trouble of conscience this comforteth in banishment this relieueth vs in pouertie this is the fruite of true religion In false religion there appeareth not like effects not being able to deliuer vs much lesse to comfort vs in time of triall but it leaueth vs in a mazed spirit and troubled mind Wherefore in respect of the issues of both these compared together wee see how deare true religion ought to be to vs and how wee must abhorre the contrarie The very heathen men by the instinct of nature did most labour for those things which would in death bring peace of minde and asswage their inward troubles who neuer had this remedie how much more then ought we to imbrace this pure religion hauing such effects and hate the contrary which then yeeldeth a swelling and plausible ioy when no heauinesse is at hand but is voide of all substance of perfect consolation to ease a perplexed mind Wherein it may wel be compared to those water brookes which in time of winter when water in euery place aboundeth flow ouer but in summer when droughts bring the necessary vse of water are for the most part dried vp It followeth now in the fift verse The Lord is the portion of mine inheritance and of my cup thou shalt maintaine my lot He prosecuteth the same matter which he handled before shewing a reason why he linked himselfe so to the Saints and abhorred the wicked to wit because as the Lord defended his holie ones so he defended him as he was their inheritance so he was his as he was a portion vnto them so also he was a sufficient portion vnto him for so was he tied to the Lord and to the loue of his truth that no corrupt religion could moue him from it And why hee saw in the word that God prouided on euery side for him both spiritually for his soule and corporally for his body Wherfore his meaning may thus briefely bee gathered I neede not to seeke for helpe in any false religion although mine enemies would constraine me because I am perswaded sufficiētly that God is my portion hee is mine inheritance God filleth full my cup and as his mercie hath chosen me so his power maintaineth me the sure perswasion whereof maketh me grow in the loue of true religion and in the hatred of false Out of the scope then of the Prophet we may draw thus much that whosoeuer is grounded on pure knowledge and a sure faith shall neuer wander after idolatry because the word of God will shewe them now all sufficiencie both for their soules and bodies is in the Lorde who freely hath taken the whole charge thereof into his owne hands On the contrarie it is apparant how that from hence commeth such slipping into idolatrie because we want true faith in the true religion and true loue of those things which we belieue This place then commendeth vnto vs a continuall care which we must labour for whereby such assurance of God his fauour and prouidence watching ouer vs may be in vs as we contenting our selues with him our portion and inheritance should couet nothing else Some referre this saying of the Prophet thou art the portion of mine inheritance to the soule but it is to be thought that hee rather meaneth how he only resteth and stayeth himselfe concerning his whole felicitie of body and soule on the Lord alone and in that the Lord did not only begin but did continue in him his grace hee assureth himselfe as well of finall perseuerance as of his gracious entrance which vndoubtedly is no small comfort For many haue inheritances who hardly keepe the assurance of them from all assaults of crafty men who craftily vndermine the estate and hold off their possessions by falsifying their euidences Wherfore he addeth in the latter end of the verse thou shalt maintaine my lot For although nothing be more casuall then the life both of body and soule and in manner of a lot is most vncertaine yet the issue of them both being in the hands of the Lord hee dare safely commend himselfe vnto him Thus then must wee be perswaded of our inheritance as for loue of it we had rather with Naboth haue our bloud spilt then suffer our selues to be depriued of it which wee see alreadie to be performed of the Martyrs But here we are to note how all our assurance hereof is in the word and not elsewhere to be found as the man of God himselfe sheweth Psal. 119. 57. O Lord thou art my portion I haue determined to keepe thy words and 111. Thy testimontes haue I taken as an heritage for euer for they are the ioy of mine heart it is both easie and vsuall for all to say God is my portion God is mine inheritance God is hee that prepareth a table before mee God filleth my cup The gayest hypocrites will brag of this and the most wretched worldlings will auouch as much but here in they be wray themselues in reuerencing so smally the meanes hereof and accounting so little of the word which is the onely assurance whereby they holde their inheritance Doth hee seeke by his portion or inheritance bequeathed vnto him by testament or otherwise who maketh none account of his euidence and auncient coppies whereby he holdeth his assurance Can men then thinke that God is their inheritance when they esteeme so smally of his promises which ratifieth their hold and keepeth in record their assurance Can a man assure himselfe that God is his portion when he hath no delight in his sacraments wherein it is sealed and surrendred into his hands This then is a true triall whether we may in truth subscribe to the Prophet his protestation when we delight in the meanes that is in the word in prayer in the sacraments and in discipline which thing if we haue not pretend wee what we will all is but hypocrisie If God be our portion we must be as charie and warie of the word as of some Will wherein some great thing is giuen vnto vs we must be as much afraid and grieued to lose our faith in God his promises as wee are to lose the euidence of our lands wee must be as carefull to vse the sacraments as to keepe whole and vnuiolated the seales of our euidences we must be as carefull to performe to God that which his will requireth of vs as to receiue of him that which in his testamēt is bequeathed vs otherwise we haue nothing to doe with God God hath nothing to doe with vs in mercie God is none of our inheritance neither are we his inheritance Such then as will come a◠their leisure and when they list or when the world will afford no further profite nor the flesh further delight as they did
the wicked escape not in this life least we should thinke there were no life to come CHAP. LIII Of Predestination Perseuerance and Presumption WHom the Lord hath appoynted for his glorie to them he hath also appoynted meanes to attaine thereto 2 We must not ioy so much for that which we haue done as we ought to be carefull what hereafter we must doe for many are called but few are chosen and many begin gloriously which end ignominiously Perseuerance is called Ephes. 6. 18. Proskartéresis 1. Cor. 16. 13. We are taught to watch and 1. Thes. 5. 6. not to sleepe we must not be like the foolish Virgins Mark 13. 3 and the drowsie Apostles for want of it are reproued Matth. 16. 38. What could yee not watch with mee one houre The law saith Euery good thing is worse than euill without it because if men goe not with a through stitch they haue afflicted their soules in vaine Deut. 6. 7. Exod. 18. 24. Godlinesse is a iourney there must be no fainting in it and to leaue any good thing vndone euen for a moment is contrarie to perseuerance indeede to begin euery thing is pleasant therefore for varieties sake many begin but for the crosse dealing of the world they soone leaue off and all the proofe is in the end 3 We must be followers of God if not in euerlastingnes yet in long lastinges What difference betweene eternitie and a day or two If our reward be not lease-wise for one and twentie yeeres but infinite surely our seruice must not be by lease it must not bee after the manner of Bethulia a compositiō for fiue daies but all the daies of our liues Christ sweat euen blood Oh he would not giue thee ouer in hel fire and wilt thou giue him ouer in a fire of reedes 4 When wee see good men get new distinctions as though they had not beene well taught before it is a dangerous thing Non perseuerrae I say noxium tibi Ezech. 33. 13. Haue yee suffered so many things in vaine saith Paul Gal 3. 4. 2. Pet. 2. 20. Remember what it is to haue one diuell goe out of one and to haue seuen to come in for it It is a principle in the Ciuill law Commonly in all things we haue faire beginnings Ministers in their first day of ordination on those daies wherein we receiue the Sacrament when we are fasting in affliction in sicknes or such like goodly promises and fat but slender performance and leane Nay some doe not onely not perseuere but they fall to worse they will say one day as a wretch spake Gloria patri and another day filio and the third Sp. S. but for that sicut crat in principio they fall to their old bias again This is like to Nebuchadnezzars image the head is of gold the breast of baser mettall and so neerer the end the worst still The Papists call them that shrinke worse then cloth that shrinketh but when it is wet 5 We must not bee like Snailes which push out a long paire of hornes which being touched neuer so little in they goe againe wee must not be like to Ionathan that is follow the chase orderly vntill they come where honnie is wee must not be as Asa 2. Chron. 15. carefull to doe good vntill the Goute take vs verse 16. and then bee so way ward that no man may speake a word to vs wee must not be such as can abide affliction for a while but when skinne for skinne commeth stand as though we were appalled but wee must with Marie Magdalen sit at the Sepulcher Ioh. 20. 11. Wee must with the Spouse Cant. 3. 4. take hold and not leaue off we must follow the suite as the widdow Luc. 18. we must not giue ouer no more then the Cananite Matth. 15. 22. wee must keepe our holde as Iacob did in his wrestling we are in a course we must out-runne So runne saith the Apostle moderately at the first constantly in the middest cheerefully in the ende So runne not to haue a vaine shoute for your first start but to attaine the crowne Stirre vp your selues looke not backe the Lord will haue all not so much as the tayle of the sacrifice was wanting Leuit. 22. We must doe not for a time onely but euen our whole time Somewhat Agrippa was perswaded of but Paul woud haue it altogether done Some would gladly saue a small portion with Saphyra but that were to become Bethulians termers for a time and all hypocrites are loath to become simply and wholly but they came with their so much and so long but let vs keepe an equall Tenor still Isaiah is as zealous in his 66. chapter as he is in his first 6 We must labour to perseuere in persecution Math. 10. 22. and beware by the falling away of many Math. 24. 13. yea we must resist euen vnto death Heb. 12. 4. So saith the Angell vnto the Church of Smirna Apoc. 2. 10. We must keepe Gods name in our forheads when Antipas is slaine before vs wee must ride to heauen in a fiery chariot and learne that euery mans worke shall be tried by fire 1. Cor. 3. Vpon this theame the Apostles spent manie of their sermons Act. 11. 23. Act. 13. 43. Act. 12. 22. Heb. 3. 12. 2. Pet. 1. 20. 1. Ioh. 2. 24. The Apostles warneth vs 1. Cor. 15. 58. to be setled not tottering and Coloss 1. 23. to be irremoueable and Coloss. 2. 7. that we be rooted deepe strongly built and sticke closely vpon CHRIST for he is the rocke so when tempests come we shall not be once moued There be many impediments of this perseuering some inward as desire of nouelties and sticking too much to reason which will goe no further than shee sees likelihood and the conscience of our vnworthines whereby we despaire some outward things hinder vs as worldly cares oppose here Gods prouidence the multitude of back-sliders oppose the varietie of true beleeuers the prosperitie of the wicked oppose Psal. 37. Yet a little while and they are gone and neuer seene againe We must euer labour to grow from the greene tree of faith to the maine tree of faith that is to the full assurance of faith 7 There are two kindes of presuming the one of Gods mercies the other of our owne merits the one is in carnall Protestants the other in bold proud Papists For the first wee knowe that Gods qualities be not separable Moses saith the Lord is readie to shewe mercie so hee saith hee will punish the transgressor Dauid sung a song of two parts not of mercie alone or of iudgement alone but of mercie and iudgement together But I maruell how these wretches dare adde sinne to sinne when no one sinne shall go vnpunished and how they dare presume of Gods mercie vnder many sinnes when God hath shewed his iustice to the dearest of his children for committing
be turned into sinne yet if we can continue in prayer and be diligent therein if we can euen then also heare the word when wee can receiue no comfort thereby yea though it euer rebuke vs and seeme to make our cōdemnation knowne vnto vs if wee can abide our selues to bee touched and continue our care to heare the word still if we can doe these things it is a notable token of true faith and the great worke of Gods good spirit doth shewe it selfe herein yea and that more liuely than when a man hath comfortable feeling 11 It is a speciall fauour of the Lord when he giueth such Ministers or Magistrates as will pray for the people for so they may see that he will not punish them as he ought but yet forbeareth them We see in Psalm 106. That by the prayer of Moses and Phineas the Lords wrath was stayed and Samuel prayed for the people Therefore Ministers and Magistrates ought to labour euen by praying and doing good for the people that euen for their sakes the Lord may spare them though they haue deserued to be punished Contrariwise it is a signe of Gods wrath when hee withdraweth the hearts of Ministers and Magistrates from the people and that they cannot doe them good 12 The lifting vp of the hands is taken sometimes for prayer it selfe the signe for the thing it selfe so the speech is vsed Psal. 141. 2. Let the lifting vp of my hands bee as an Euening sacrifice And in Tim. 2. 6. I will that men lifte vp pure hands in euery place Where we see that the truth of the things is ioyned neerly with the signe For if a man haue not an heart his lifting vp of hands is nothing but if the heart be thoroughly mooued then also will the eye be lifted vp yet we doe lift vp our eyes that our hearts thereby may be the better lifted vp and our eye doth not wander nor our care doth harken after other things but our hearts haue first wandered 13 When Moses preuailed with the Lord by prayer then did he also preuaile against his enemies S. Iames saith The prayer of a righteous man preuaileth much if it be feruent So that if he be not a righteous man that prayeth or if the righteous mans prayers are not feruēt it will not preuaile As S. Iames therefore gathereth a generall of a particular so may we gather that if we be feruent in prayer then we shall preuaile but if we be not feruent we can haue no hope And that is the cause that in our matters we bring not our purpose to passe because we are cold in praier or trust too much to our owne wisedome or such like Therefore in what matter soeuer we haue in hand if we do first seeke to God by prayer in feruencie as did the men of God herein then shall we preuaile as well as euer they did 14 Those things which wee heare and reade are other mens vntill by applying them to our selues by Meditation they be made ours 15 As reading hearing and conferring of the word do more encrease knowledge then feeling So praying singing and meditating doe more increase feeling then knowledge 16 It is not certaine how long after his sacrifice and prayer Iacob receiued comfort and therefore we see that the comfort of the Spirit doth not alwayes depend vpon the meanes neither is bound thereunto but sometime cōmeth long after the vsing of them As Christ saith of the Husbandmen that they sowe and looke long after for the fruites of the earth which may teach vs comfort for that our prayers are neuer in vaine but alwayes graunted though sometime long after and here are those corrected which looke for comfort immediately vpon their requests not knowing that sinne is the cause why wee receiue not when we aske and for that we vse not the meanes aright this also trieth our obedience if we will with patience continue vsing the same meanes though presently we feele not the fruite of them and learne with Marke and the Apostles to lay vp things in our hearts to trie what will come of them afterward Iacobs vision is not a bare and mute thing but is ioyned with the word and teacheth that all comfort must come out of the word and therefore what comfort by Sacraments visions apparitions and such like doth not leade vs to the word nor worke in vs greater obedience to the same nor giueth vs some victory ouer sinne that is vaine and proceedeth of error It is Faith in the Promises that worketh in vs obedience and therfore in euery commandement there is a promise either vnderstood or expressed for the law is spirituall and requireth a spirituall obedience which we cannot performe because we be carnall and by nature disobedient except the Lord do minister grace vnto vs. 17 Violence as it were must be vsed in the heart when we pray because it is the heauie iudgement of God that verball prayers bring vs to great blockishnes 18 It is good to reade before prayer to the better preparing of our hearts thereunto 19 Where prayer wanteth the action of sinne is as ready as the temptation 20 Generally we must desire Gods mercies greedily but particularly wee must aske them conditionally and with affection as well to leaue the thing asked as to haue it 21 Manie are barren in grace because they are barren in prayer We cannot be drie in the grace of God so long as wee resort to Christ by prayer who hath the seauen Vialls of gold full of seuen-fold mercies 22 In singing of Psalmes without some speciall occasion he would say in company specially of such as were of some generall instruction although priuately for himselfe according to his griefe ioy or affectiō he would sing proper Psalmes yet he thought they that did most reioyce might sing the Psalmes of greater griefe to put them in mind what was or may bee in them as also to season their ioyes with the remembrance of the sorrow of some of the Saints Againe those that are most throwne downe might reape fruit in vsing the Psalmes of greatest comfort that they may see what hath been and what is belonging to them after that they haue sowne in teares and mourned with that holy repentance which is not to be repented of 23 There be two extremities of singers Some hearing the action to bee good vse it of custome Some hearing that wee must vse it with prepared hearts stay so long for fitting themselues thereunto that they leaue it often vndone Others vse it so often and yet so vnfruitfully that their customable singing breedes wearisomnesse wearisomnesse causeth tediousnes and tediousnes causeth to leaue all Then wee are indeede prepared to sing when the word dwels so plentifully in vs and we be so filled with the Spirit that the assurance of our sinnes pardoned the perswasion of God his fauour the hatred of sinne the loue of