Works

THe self same argument is here continued, which he used before. For he partly prayeth for graces, and partly showeth what graces he hath received: in the first, second, third and last verses of this Portion, he showeth his graces, in the other he prayeth for graces. As we see the self same argument, so we see a new reason. Thy testimonies (saith he) are wonderful; that •• , thy law hath in it such mysteries, as natural men cannot reach them, and therefore lone • thy law. As if he should have said: Lord, what is▪ the cause, that men do so basely esteem of the greatness of thy covenants, why do men so little regard it? because they never tasted the excellency of it, they never felt the wonderful and powerful majesty thereof. Why do • lay them up as my soul? because in my soul I have felt by thy word su • wisdom • s eye hath not seen, ear hath not heard, nor reason able to conceive And why I pray you, in our times do so few conceive, or conceiving, do keep and so esteem of the word of God? because the wise men of the world think it a thing very easy▪ and they can conceive 〈◊〉 they list, & the more common sort of people make • o more account of i • , • han to give it the hearing, and that with their natural wit, and reason only.

Some men may t • in •• 〈…〉 t •• u •• against men's wits, but all men may see, that that is a mystery which cann •• 〈…〉 by reason, and that if it be a thing which by wit and reason may be conceive • and 〈…〉 , that it is no mystery. This is the reason why coming to the word, we must have new eyes to see spiritually, new ears to discern, new hearts to conceive.

THis is no painted wisdom, yet the simplicity of the word is of more glory and pomp, than all the wisdom of the world besides. Wherefore Paul, Ephes. 3. prayed that the Ephesians might according to the riches of God's glory, receive strength by his spirit in the inner man, to comprehend the breadth and height and length and depth of this our Savior Christ speaking to Peter of this mystery attained to by faith, saith, Flesh and blood hath not 〈…〉 this unto thee, but the Spirit. And in Matth. 13 11. where our Savior Christ spake in Parables, he •••• e, Because it is given to you to know the secrets of the kingdom of ••••• n▪ but to • h • m it is not given. Many may have the word of God strike their ears▪ they may have an human conceiving of it, but few have the right and spiritual understanding of it.

When we come then in fear and trembling to hear the word, as knowing that of our selves we can never understand the word, but must crave of God by prayer, to be given us by his holy Spirit, who as he was the author in giving it, so he is also the causer of conceiving it, we are sure we shall understand. There is an hearing of the letter and an hearing of the Spirit. Why then have we so little judgment and cold affections in hearing and reading, but because we hear and read so malapertly, and are not thoroughly and truly persuaded of the majesty thereof? The Lord is delighted with the soul that is humbled, and refuseth the purpose of the proud. For what is the cause that so many run into heresy; but because they are proud in their own conceits? On the contrary, if we had this humbled mind, we should not be so senseless in conceiving, nor so soon carried away with the floods and tempests of corrupt doctrine.

In that he saith, My soul doth keep them, his meaning is, that therefore he laid up the precepts of God in his heart, that he might have them in a readiness when he should practice them, as he saith portion 2. 3. I have hid thy promise in my heart, that I might not sin against thee.

The soul is the seat of affections, for he saith, that he had the statutes of the Lord in his affections. The seat of divinity is the heart, wherefore the Scriptures use so often to say, the heart of man is corrupt, the Lord searcheth the heart, the foolish man hath said in his heart. For though the Philosophers said, that the mind was the seat of knowledge, yet they could never see, that the heart is the seat of Christian religion. Which if it were in our mind, we should surely be puffed up with it, as we are with knowledge. Here is then a trial of our hearts. I see many labor after knowledge, but few after affections. This in temptation will not help, until both knowledge and affections be on our sides to resist, so that which we have in knowledge, may also be in affections. For though we may learn it, and commend it for a while; yet surely we shall have no profit by it in temptation. When we have none other seat for divinity, but our heart, and do not place it in our brain, and when we have thoroughly set our affections on it, our life though it should be taken from us, yet our soul would stick to the thing whereon our affections are so earnestly set. So Jonathan's heart was said to be knit to David: wherefore let us labor to say with the Virgin Mary, My soul doth magnify th • Lord, my spirit rejoiceth in God my Savior.

Thy testimonies are wonderful: Hereof say the Papists that the word of God being mystical, should not be taught to the common sort of people, & the common people say themselves: what will ye have us do with the word of God? what should simple men meddle with it? we are not like the learned, it is for you, it is for you that are learned, not for us. The holy ghost here most fitly provideth against the Papists and the common people Let us know then this, that a simple man of the country, though at the first he be not so capable, yet offering and submitting his heart and whole reason to the Lord, and his word, he shall afterward attain to great knowledge.

They are wonderful then to human wit, and reason not sanctified, and the more wise men wander in the skies, and hover aloft in vain conceits, and yet have not learned Christ Jesus crucified, have nothing in them, when as poor simple people desirous to be taught, do understand wonderful things. The Prophet saith, Psalm. 78. Hear my word O my people, &c. I will open my mouth in a parable &c. and he addeth afterward, we will not hide them from their children. He calleth them high speeches, and dark sentences to man's capacity; but God's people can understand them: they are hidden to them that trust too much to their own reason and are revealed unto them that renounce their own reason.

Mark here he saith: the 〈…〉 into thy statutes. Will then the beginning give understanding? what will it do to them that are gone forward in it? what hindereth us, why we go forward no more? but even the too much trusting to our own wits. What? have we such wits in outward matters, and are so gross in matters concerning our salvation? Oh hypocrites saith our Savior Christ, you can discern the outward seasons, &c. What meaneth then this dullness and deadness in heavenly things, but that men deceive their own souls. For if their wits were sanctified, they would as well conceive spiritual things, as corporal. To do ill, saith • eremie, this people is wise, but to do good they have no wit. What a curse of God upon our wits is this, that we are so quick in worldly things, and so dull in heavenly things? surely, it is the punishment of the Lord, for the pride of man's reason.

The meaning then of this place is not, that they which are altogether bereaved of discretion, have such a light in the word; but it is understood of them, who being lowly in their own eyes, abase their pride of wit to the pure wisdom of God's spirit; so that neither the simplicity of the baser sort is any hindrance to the gospel, neither the wisdom of the mighty anything availeth thereunto, unless it be sanctified, howsoever men brag of an holy foolishness. For Joseph, Job, David and Daniel had good wits, but sanctified, and subject by God's spirit to the word.

We are then to learn by the things which we have spoken, that no man hateth sin with a godly zeal in another, but he first hated it in himself: we must cast the first stone at ourselves. True it is, that we cannot avoid all ill ways, yet we must hate one evil way as well as another, and though we cannot do all good things, yet we must love one commandment as well as another. This then is that which the Lord requireth, even to hear • l his commandments alike.

Again, so much we profit by the word the more, when we must esteem of those things, against which our reason doth most resist, and our affections most fight. We shown also out of the 129. verse, that the Prophets meaning was not, that there were some profound mysteries in the word; but that all were mysteries, what thing soever therein contained. We shown that the man of God did not place the word in his understanding only, but also in his heart and affections. We must labor to join judgment and affection, for in • oble, if affection be not joined with judgment, judgment will not help, because affections rebel, and we shall find such a conflict, that we will say we have lab 〈…〉 much in judgment, and too little in affections. When then in temptation we shall not only have judgment, but also affection on ourside, we shall be able the better to •••• unter with 〈…〉 things commanded a special mean to embrace them is, to travail as well with affection • s with judgment: in things forbidden these two joined together, will make us the better to avoid them. Wherefore it is good for a man thus to • rie himself: Lord give me a sight of my former estate, why did I not according to knowledge? why did I so little profit, either in particular duties, or in particular troubles? surely I▪ ever labored so after my affections, as after judgments, I laid up thy word more in my mind, than in my heart.

SOme would think this zeal to be madness, because they had never such feelings nor affections. But what saith this man of God more of himself? he saith, that with his feet he walked in the law of God, his eyes look to it, his hands were lift up, his spirit panted, and as a man being weary gapeth to take breath, and swalloweth up the air: so the Prophet in the weariness of his troubles, swallowed up the word of God. O hungry soul which the Lord did • atisfie, and with his word alone could comfort. The metapher is taken from wearied and panting Hinds, which after long pursuing and chasing was very dry through he • e, and desire nothing more than the water b • ookes. So that as he chased Hart longeth after the waters, so his thirsty soul desired nothing more than to be satisfied with the word.

This Psalm is given us by God's blessing to remove us from our dullness, and to teach us that we should not labor more after knowledge, that after affection; why then profit we no more in the word? there is little hunger in us; much 〈◊〉 doth 〈…〉 us, we examine not ourselves at midnight, we are not humbled, we thust not, we pant not. All God's prom • ies are chiefly made to them that hunger after them it is said, Pro. 2. 4. It thou seekest knowledge as silver, and sear • hest for her as for treasure 5 Th ••• shalt thou understand the fear of the Lord, &c. Here we see the holy ghost calleth 〈…〉 word a • reasure, that is • id and showeth how we must seek & search for it Awakethe your affections, awake your affections, behold here the blessing of God, he will bless • ts, and satisfy the hungry souls. The Lord requireth nothing of us, but to mistrust our reason: and to suspect our affections but to be teachable in spirit, to hunger in heart, and thirstingly to long after his word, which if we shall do, we shall receive increase of knowledge, and amendment of life For to them, that as meek scholars will be taught of God's spirit, and submit their reason to the simplic • t • e of the word, the Lord saith, Matth. 5. Blessed an • the poor in spirit, for their • s is the kingdom of heaven. Blessed are they that hunger and thirst for righteousness for they shall be filled.

But here may seem to man's reason a great repugnance, to the verse aforegoing. The entrance into thy word showeth light and giveth understanding to the simile. For he had shown in the verse going before, that the testimonies of the Lord were wonderful, not in part; ••• meaning that all therein was mystical: and here he saith that the very entrance into God's word giveth light, and understanding to the simple. We answer that the law, or especially the second table of it may be conceived by reason: but it is nothing so in ••• doctrine of faith, which is here meant in this word testimonies, which we shown to be taken for the covenants of God. The doctors of reason, I mean the papists, say the word is not to be taught to the common people, because it is mystical; but they never knew, not by good experience felt, that the Scriptures of God were easy to them, that would submit themselves to them, and use them familiarly. Others indeed may read, see, and hear them: but they shall be as Parables and enigmaticall unto them. If then we did see this aright, that that which the wisest man cannot conceive, the simplest souls may attain to, if they will be taught of God, would it not take up our affections? This made our Savior Christ say: I thank thee O Father, Lord of heaven and earth, that thou hast hia these things from the •••• and prudent, and hast revealed them unto babes: even so O Father, was it thy good will and pleasure: As if our Savior Christ should have said, O Lord, I see the wise men have great conceiuings, and yet they attain not to thy word; yet to them that are humble and poor of spirit▪ I see thou makest it known. Did our Savior Christ give thanks for this thing, and shall not we for whose example these things were done? We can give thanks for our wits, and for our memories: but what is that to the purpose: our wit may rather hinder us, than further us in the true knowledge of the Lord, unless it be humbled and subject to God's spirit. But here is a great cause of thankfulness, that the simple shall understand these mysteries, not as we shown before, such as have no conceiving at all, but such as acknowledge their simplicity, and hunger after the word: even as we also grant, that wisemen shall have this understanding, if they will deny their reason, and stir up affection. For as all wise men shall not be debarred from this privilege; so all simple men shall not be preferred thereunto▪ For neither wisdom in it self, nor simplicity in it own nature, do either further or hinder hereunto But alas, I see how loath men would be, to lose their worldly wit, and how they seek after praise and commendation for the same; but few, either with like affection desire spiritual understanding; or sorrow, in any like measure, when they have it not. Deut. 4. 6. That is your understanding and wisdom in the sight of the people saith A Moses, That the Lord permitteth you so near to approach to him, and to be taught his ordinances and laws. What then mean these speeches of them, that hunt so much after worldly wit? Why, do you think I am a fool? Do you think I am an asse, and have no wit to conceive what things be, as well as other men? Do you count me but a dull head? Surely they are too proud, and too much blinded in their own conceits. Wherefore the Prophet doth show us, that as the mysteries of God's word are revealed to them that are simple of understanding; so are they to thē that are zealous in affectiō. The cause then why we do no more profit by the word, is because we do not deny our reason, we have not affections that hunger after it, nor love to make us pant for it, which things if we did, we should surely be satisfied.

Indeed the Lord giveth understanding to whom he pleaseth, & where he purposeth to bestow so great a blessing, he giveth grace also more abundantly to suboue their reason. And as simplicitio cannot of it self be a cause of spiritual understanding, but as it sooner bringeth us to a sight of our wants, and maketh us the more to long after God's word; so wisdom is no cause of hindrance, but as we resting too much in the fear of reason, cannot easily be brought to the simplicity of God's word. And if the entrance, rudiments and principles of religiō give such knowledge, and the very catechisms yield such understanding, what is to be hoped for, when we attain to riper knowledge, when we have more understanding, when we have more affections? well, let us then examine our own hearts herein: when we begun, were we delighted with understanding, and did our understanding move in us such affections, and in our proceedings, is our understanding less, and our affections fewer, or do we not think still of our ignorance, and desire to have our judgment clearer? we are in a dangerous estate, we must suspect our selves. Satan will bewitch us, and tell us that this is a paradox, that after so long hearing and reading we should still be ignorant, and that still we have need to hunger after the word. It is therefore the great mercy of God, that to the receiving of so singular a benefit, he requireth nothing of us, but the acknowleding of our ignorance, and bewailing of our wants. He would, that we should still put our selves in mind of this one thing, that though we have not this understanding in the highest degree, or in an hundred fold; yet we must have it in some degrees, either in threescore fold, or in thirty fold: we must vex, grieve and trouble our selves for this affection. For where it is, the heart is a liberal and free ruler of our affections; and where it is not, we must learn to lay violent hands even on our affections. We are to show that which we omitted in the latter ende of the verse going before; Because I loved thy law, &c. Here the prophet showeth, that the love which he did bear to God's law, was so great, that it could not satisfy him, but still he thirsted after it, and thirsting, did pant.

Love, as we say, always setteth a price of things, nothing is too dear, no travail is too much, no pain seemeth too great, for the thing which we love; we set a great price on things which are loved.

So then, if we make our love of the word, and make our price on it, we shall think no pains sufficient, no travel enough to attain unto it: and on the contrary, if our love be little and small to the word, we shall find it to be the cause, why we set so little a price on it. For if our love be in any measure, it will draw on our affections; but when we have lost our love, no marvel though we have so barren feelings. If then we will have any true trial of our love, let us see, if with the man of God, we can open our mouth and pant. Now, if we think, that in others it is reproueable, that they have lost their former heat, and broken their first love; and we see the holy Ghost reprehendeth the Nicolaitans, and that they be fault worthy, who neither be hot nor cold, whom the Lord protesteth to spew out of his mouth, as he threateneth the Laodiceans; and shall we think the self same things not too reproueable, or blame worthy in our selves? Wherefore when we feel such coldness in affection, such luke-warmenes in love, we must earnestly strive & labor in prayer against them. For where there is no fervency, there is no love in truth: and if we do anything drowsily, it is an argument our love is cooled, and we are to suspect the deadness & dullness of our affections. So that this may be the brief sense of the man of God; Because I desired to have my love satisfied, I panted.

If we look into that heavenly and spiritual Song of Solomon, wherein is set down both the pure love of Christ to his Church, and the ardent affection of the Church to Christ her spouse, we shall be ashamed of the want of our affections, the want whereof doth breed the want of love.

HEre the man of God continueth to show his love, in that nothing can satisfy him, in making his petitions, saying: O Lord regard me, look upon me thy servant, not according to thy justice, but in dealing mercifully with thy servant. We are peradventure accustomed to this prayer, and we sometime happily have this affection, yet we do it not with the Prophet, to the panting of our hearts, or opening of our mouths. We desire the Lord to be good and merciful to us, because we are in some misery and distress, not that we have any desire to see the glory of God advanced, in the accomplishment of his promises Let us see then whether we have this affection of the Prophet in us or no. Why do we pray for favor and mercy at the hand of God? because of his promise. This is something; but we ought to do it, because we love the word: If our prayers, as we have said before, could pierce the skies with their shrilnesse, if they were so eloquent, as all men were delighted with them; yet they find no grace nor favor before the throne of God, unless they being grounded on the promises of God, grow from a love of his word. Thus we see, how first he proved his love to the word, in that he opened his mouth and panted, and after he desireth, that his love might be satisfied.

We must first see this in judgment, and after be ashamed of our selves. We marvel why we go on in love and affection so little; why we pray so much, and obtain so little; we think, we persuade our selves, to have asked much of the Lord; yea, but not aright. For we must so crave of the Lord to look upon us, that if he should look from us, we should hold our selves to be most miserable. The young Ravens crave of the Lord whē they are hungry, the Lions yell and roar for food, and both the croaking of the Ravens, and yelling of the Lions is satisfied with meat. If the Lord so dealeth with these, which are more inferior creatures than man, much more will • he do it to us, if we with like affection shall crave it. If the Lord then look not on us, and be merciful unto us, we are gone, and then we are to show our longing to his mercy, and to ease our hearts with prayer, according to the example prescribed unto us of the Prophet.

When then we have griefs, we languish away with them, and martyr our selves; we bite upon the hard bridle; but here we must have our remedy, even by laying our selves open, in God his bosom: we are not to pine and consume away with them, but to lay them down in the lap of the Lord.

And be merciful unto me: We see the man of God still desireth mercy. This is all that he esteemeth of, this is the thing which we must always covet, and coveting this, we may leave all other things according to God's pleasure.

As to them that love thy name, &c. It might seem that he had merited, and by desert might have challenged the grant of his prayer: but he still cried for mercy, and craves nothing of merits. We see then the papists are carnal having proud spirits, for although the Prophet had executed judgment & justice, he sueth for mercy. He desireth the Lord to renew his graces in him, that he might also renew his mercy towards him.

This doctrine is manifest in the second commandment, where the Lord saith; I will have mercy upon thousands of them that love m • , and keep my commandments: Mark, he saith not, that he will reward them that are truly zealous in the worshipping of him, but he saith, that he will sh • w mercy v • to them. For it is both the mercy of God, that we have grace to do the will of God in our first beginnings; it is the mercy of God, that we have grace to continue in doing his will in our after proceedings.

This is a comfortable doctrine, when we remember that the rarest and dearest servants of God did renew the mercies of the Lord towards thē, by craving that his graces might be renewed in them. Mercy it is that moveth God, to begin any grace in us, it is mercy to continue us in grace, it is mercy that he crowneth his gifts in us. When the Lord then will bestow any merciful thing upon us▪ he preventeth us by bestowing also some grace upon us. For if we respect our selves, we are so far from any right challenging of any new grace or mercy to be given us, that we are most worthy to be deprived of the old graces already received.

As thou us • st to do to them that love thy name, &c. The words in their proper tongue signify thus much: According to thy in lgements, which thou do • st execute to them that love thy name, according to that in the fourth verse of the seventh portion. I remember thy judgments of old o Lord, and have been comforted. His meaning therefore in these former words, is not fully expressed▪ Here we may learn, the necessary use of this word, and how needfu • l a thing it is, and how special a gift it is of God his wisdom, rightly to discern and distinguish the words.

Judgments as we have often fore shown, is taken either for executing the threatenings of the Lord denounced in wrath and in desert: or else for the performance of his promises, made in compassion and of mercy. His meaning briefly is: be merciful in judging me, as thou art wont to judge thy servants, let me have judgment in mercy, and enter not into the judgment of my sins, for no flesh then shall be saved, and deal with me, as with thy dear servant. If we be guilty of our own crosses, we must acknowledge our sins, as the just causes thereof, for never any of the children of God obtained mercy without this. We are then in trouble to look to the promises of God, if we by faith can find the like testimony of a good conscience: but when we see our sins to be the cause of our troubles, or that it is the Lord his hand of justice upon us, we cannot in truth use this prayer of the Prophet. There is a judgment in righteousness, and there is a judgment in mercy. Of the first the man of God speaketh when he saith, Enter not into judgment, &c. the judgment in righteousness: of the second the Prophet Jeremiah speaketh, Correct me, O Lord, yet in judgment. that is, in the judgment of mercy and fatherly correction. And because we fail for the most part, either in our outward actions or inward affections, we had need to pray, that the Lord would deal with us according to his merciful judgment. True it is, that the Saints of God do say, O God of my righteousness, O God of my salvation: but that is to be understood in respect of men, and not in respect of God: but they that come with their case to be judged and pleaded before God, must needs say▪ Lord be merciful to thy servants. We must never draw near then in prayer before the Lord, without this clause, that the Lord would accept us, in Christ hi • obedience, and that we doubt not of mercy, when the Lord judgeth us in his Christ.

Here we are to observe, how the Prophet maketh an experience of the Lord his dealing, and thus reasoneth with him: I see thou Lord dealest mercifully with them that love thee: but I love thee: therefore Lord deal mercifully with me. This deceiveth many: we read not the word of God for imitation, or as thinking that those affections which we read to have been in the children of God are to be required in and of us also; but let us know, that whatsoever have been the strangest and rarest affections of God his children, they are for us to follow. For though we cannot attain to them in the like measure that this man of God, because we will not deny, that he had a greater measure of God's spirit than we have; yet we must by using the like means attain to some measure, if not an hundred fold, yet threescore and thirty fold. Now we see, that he having obtained the like graces with God his people, craveth here the like mercies with thē For his sense is evident: as thou diddest not make a covenant with thy servants after their sins, but according to thy mercy, even so Lord deal with me. Here is no special thing mentioned, but he setteth down that, which hath been, and may be in the children of God. He prayeth no • for any special mercy then, but for that mercy, which by experience he hath seen ratified in others: likewise he speaketh not here of any extraordinary graces of God his holy spirit, but of thē which are ordinary and incident to any one of God his children as to another, although not in like measure. And surely we have not the like mercies with them, because we have not the like graces that they had. To love the word of God as gold, to gape after it, to breath and •• nt for it, are singular gifts of God, but given to none in that time, with such special prerogative, as they may not in some measure be given to the Saints of God in our time, if we soloued the Lord. For that which the Apostle Peter said of them, that feared the Lord, to wit the Lord hath no respect of persons, but they that feared the Lord are accepted: the same the Prophet speaketh here in effect of them that love the Lord. For when the promises are general in pronouncing, we must make them particular by a several applying of thē to our s • lues. Let us then be ashamed of our selves for our wants of love. The Lord hath not granted unto others, nor denied unto us any special privileges, as they thought among the Papists, who in their readings had wont to admire much at the Saints of God, and to follow them but little. The Lord's hand is not shortened, that he can less help us, than he hath in times past our forefathers; neither is his mercy less, that he will not help us: for his is the kingdom, his is the power, his is the glory forever: but our sins, as saith the Prophet, have made a partition, and a divorcement between the Lord and us, our love is less, our sins are greater, than they were in our forefathers. Let this comfort us, the man of God here prayeth not for any extraordinary mercy. For as the love of God to us ward is common with other of his children, in like manner our love to God's word must be common with them, and if we have the like graces with them we shall obtain the like mercies with them. For in the substance of salvation, if we have faith, the Lord will deal with us according as he dealt with Abraham, Isaac, and Jacob, with the Prophets and Apostles. Wherefore the Lord, as we said a little before, hath set down his promises i • general words, which we must derive by faith, as particular and proper to our selves. Now if we had this sealed in our hearts, that they were never confounded nor deceived which put their trust in the Lord, we should be assured, that his arm is not shortened, he is as able to reach it out unto us as ever he was before, if only, we will believe and say with the Prophet of God, Amen.

We must take • eede, that we suffer not as ill doers, and that the Lord find us not lying in some sins: for then we cannot in truth use the Prophets prayer for the like mercies, in that we have not with the Prophet the like graces. If we then fall in unbelief, or in time of trouble possess not our souls in patience, let us not hope for this mercy: but if in a right cause, we have walked uprightly under hope of the like grace, we may pray for the like mercy.

That love thy name. Whatsoever love he had to God, he would not express it by showing it to the Lord, but by testifying it to his word. The name of every person or thing serveth especially as we know, to make them known to us, and to discern them from other in that kind. So is it in the name of the Lord, whose name is set down to us Exod. 33. and 34. by the Lord himself speaking to Moses, The Lord passed before his face, and cried, the Lord, the Lord, strong, merciful and gracious, &c. We see what is the name of the Lord, the eternity, wisdom, power, strength, and goodness of the Lord: for all these things abide in him, and spring from him to his creatures as from a fountain.

Now, in that these things cannot be known but by the word, whatsoever love we show to God, we must testify it by obedience to his word. For in that he is in all these things so infinite, he showeth us in the second Commandment, that no Idol can express his wisdom, power, love and justice, but his word alone, which is the glass wherein alone whilst we are in this life we see the face of the Lord. Seeing then the word doth make his name so known unto us, we then love his name whē we love his word, which showeth us his love, power, eternity, and goodness. Wherefore the Prophet in this same Psalm saith: Thy testimonies are mine heritage forever, expressing by the word his love to the Lord: according to that Psal. 16. 5. The Lord is the portion of mine inheritance. Then he said he loved the Lord, when he loveth his law.

Here then we see that Heretics love not the Lord, brag they thereof never so much, and call themselves the Family of love, because they love not the word. We must then try our love to God by our love to his word, and since the love of God is not pure in Heretics, let us love the word, which is a sound trial of our love of God: for look what love he would have done to him, he requireth to have it shown to his word.

Thus we see they love God's name, which love his mercy, justice, strength and power: but because we cannot know them, nor be endued with them, but as the Lord by the ministry of his word, and working of his Spirit communicateth them unto us, we must show that love to the word, which we would show to the Lord. As we therefore are desirous of the reading, hearing, and meditating of the word of God, as we delight to be conferring of it, as we rejoice when we see it observed and kept in our selves, and in others, as we are grieved to see this broken in our selves and others; even such is our love to God his word.

WHen the man of God said before, that he opened his mouth and panted, and that he saw the word of God was wonderful, and that the very entrance into it gave light & understanding unto the simple, he now prayeth for continuance in this his love. The ende then of this his prayer is perseverance, and showeth, that though he loved the word, yet he is still ready to go out of the way, and so unless the Lord stay and establish him, iniquity should get the upper hand, Thus we see how he feared and suspected himself: for had he not feared; this had been an unnecessary prayer. The man of God had not that opinion of himself, which men have nowadays, in thinking so highly of their own strength, but prayeth to the Lord that he may not go astray: which thing he thought he might of himself easily do, and that if it were so that he slipped somewhat awry, yet that he might not go too far, least that iniquity should have the upper hand of him. Thus we see that in this Psalm is set down unto us a mirror of godliness, wherein a man may come to the sight of his corruptions, and to a feeling of his need, in having his steps numbered, and his paths guided by the word. If we were truly persuaded of this same, it would pull us on our knees, and humble us, it would make us make much of the means, whereby we might help these infirmities. But we suspect no such danger, and therefore we are not so careful in our singular actions to watch over our selves, and that by degrees we may fall away, and start out of the way or ere we beware.

In that this followeth so immediately his former prayer, that God would look upon him, and be merciful to him, he showeth that there was never any man but he was in danger and most ready to fall, unless God looked on him, and were the more merciful unto him. So that with the gift of perseverance he prayeth for mercy, declaring that unless the Lord would bestow such grace on him, he was not able to continue.

This must stay the pestilent doctrine of the Papists, who foolishly dream, that a man having freewill, may hold forth his course in the right way, and may promise to himself safe passage. True it is, God's children may assure themselves of strength, because the Lord is on their right hand, but so, as they are still to fear their own frailenes, and to pray for final perseverance. This verse is all one in effect with the first verse, portion 14. Thy word is a lantern to my feet, and a light unto my paths. In both which places he showeth, that as he that goeth in a dark place or in the night, cannot go on right step, but as he receiveth light from the lantern to see his way, and when he is in never so little darkness, he is in danger and ready to stumble: so we, if we march forward in ignorance and darkness, cannot guide our selves one step to the kingdom of heaven, but as we may have light from the lantern of God's word, to beware how we tread, and when we swerve never so little from this light, we are in danger of making our conscience to stumble. This borrowed speech goeth then thus far: As he that is in darkness can go no further safely, than he is within the compass of the light of the candle: so according to the measure of our knowledge of God's word are we able to direct our affections happily, and no further.

In th • t he saith, Direct my steps, he noteth, that although we have the light of the word before us, yet unless the Lord open our eyes, it shall be as unprofitable and unable to guide us, as the light of a candle is to direct a man that is blind. Now therefore he teacheth us to pray, that though we have the word, yet the Lord would enlighten our vnderstandding and affections by his Spirit, which may guide us in our journey. And seeing the man of God hath used this prayer before us, we are to learn, that in reading, hearing, meditating, and receiving of the word we are altogether unprofitable, until the Lord shall take the government of our steps into his own hand, and shall direct us by his Spirit.

My steps. Loe he prayeth here for affection and not for judgment, as he doth in a verse following, where he saith, Shew the light of thy countenance upon me, and teach me thy statutes. Here the Prophet instructeth us as well to pray for affection to be moved by the word of God, as for judgment to understand it. For if this were not needful, then were this prayer but a vain babbling, and often repeating of one and the self-same thing, contrary to that rule of our Savior Christ, Mat. 6. 7▪ When ye pray, use no vain repetitions, as the Heathen: for they think to be heard for their much babbling. Why doth this man then use this repetition? Surely because it is another matter greater than we think of▪ He saw there was much blindness in our minds, there is much rebellion in our affections, and great sluggishness in our hearts, that without light we cannot tread in the right path; yea though we be delivered from by-paths, if the candle be obscured, and our way darkened, yet we return to them again. For as a man being in the dark, may easily go out of the way, and being out, cannot easily come in again, but is fain to wander in unknown and uncertain places: so if God guide us not by his word and Spirit, we shall hardly find the right way of knowledge, and if we find it, we can hardly continue in it, but may easily go out of it, and being out, we can hardly recover it again. Wherefore hitherto appertaineth the saying of our Savior Christ, Matth. 7 13 Enter in at the straight gate, &c. because the gate is straight, and the way narrow, that leadeth unto life: wherein as it is hard to continue; so to go on either side out of it, is most easy. We see then how he prayeth, that his paces might be guided by the word, and that the spirit of God might carry this lantern of the word before him, without whose guiding we cannot go three steps but we shall miss of our way, and leese the path, and being once out we may easily err, and once erring we shall not return aright. Many would think this ridiculous, but God's children know by experience that there is a necessary use of these things by reason of the blindness of our mind, and that it is a special grace of God to be guided by his spiritual grace.

That no iniquity have dominion over me. The simple sense of this verse is this: Lord, if thou doest not order my goings, surely iniquity will have dominion over me The end of his request (as we touched before) is, that he might not misca ••• e in his way He acknowledgeth, that a man being out of the way, may be enforced to wander, and after wand • ing can hardly recover himself. Wherefore he prayeth to this effect: Lord, so keep me, that though I • rre, yet I may return: so • uide me, that though I go out a little, ye • suffer me not to wa • der altogether, least iniquity over run me. Thus we see God • children fear themselves: and why? because though the raging reign of sin be take • f •• m them, • et the massi • lump of natural corruption dwelleth in them, and the very dangerous of sin are very dangerous. Wherefore our Savior Christ • aught us • o pray, L • a •• us not into temptation: the meaning whereof is here of the Prophet plainly set down, which is, that though we cannot au • ide the causes of temptation, which is ou • corrupt nature, yet that every man must resist, and no • yield in willing co • sent unto sin, that it should get the dominion over us. It every Saint of God • ee commanded to say this in •• u • h and not in hypocrisy of heart; ••• every Saint hath need of this prayer: for every man is subject • o temptation and iniquity in him may have the upper hand.

True it is, there are many weaknesses and infirmities in God's •• i •• ren, as • r • th and anger; yet by how much they be the more and the greater, the more and the oftener they are to watch over themselves. Shall they then give place and 〈…〉 themselves in anger? Some man will say, we are full of corruption, we cannot but often f • ll. We answer, we must be the more watie of our selves: for it is one thing to be tempted, and another thing to nourish and foster a temptation: for if a man being p • o • o ••• to anger, and let the Sun go down in his wrath, can fall asleep in his anger, and can be angry still when he awaketh again, the spirit of God there hath not the chief rule, but iniquity hath dominion over him. Wherefore when temptation ariseth, let us learn by prayer to prevent the raging of it. As thus: Lord, I will not thus much trust myself, that I can match with sin, Lord I have corruption in me, but cleanse thou me from my sin, and let it not utterly prevail against me.

The Saints of God dare not tarry until the dead blow cometh but they suspect the first strokes of sin▪ they • arrie not to be stung to death, but they fear the least b • zzing of sin, because they may easily be carried out of the way, through the deceiuablenes of sin, and the deceitfulness of sin may bring hardness of heart. Wherefore the Apostle (Hebr 3) exhorteth them to apply one another with exhortations whilst it is called today, least any of them should be hardened through the deceitfulness of sin. And the holy Ghost saith, Psal 95 verse. 8. To day if ye will hear his voice, harden not your hearts. Wherefore the Saint of God thus prayeth, that if he should give a little room and s •• ll liberty to his affections, God's grace could not continue in him. Neither can the children of God being out of the way, easily recover themselves, as we may see in David, who thought himself after that he had sinned to be cast from the presence of God, to be for sakē of his holy Spirit▪ and unless the Lord would cast him into the womb again, unless the Lord would cast him into a new mould, there was no hope that he should recover himself. The violence of sin is so impetuous, that a man may soon slip and easily fall, but hardly rise again. Wherefore the Wiseman saith, Prov 28. 14. Blessed is the man that • e •• th always: but he that hardeneth his heart shall f • ll into evil: that is, blessed is he that in every action examineth his heart, that he fall not.

Not without cause then have I this jealousy, that when men are ready to deceive themselves they are in danger of being hardened, because the mā of God here so joineth both together, that he should have • is steps directed, least that iniquity should have the dominion over him: for I take the whole verse to be but one request. The sooner we meet with temptation the better we shall over match it; the longer we continue and let it all • ne, the longer will be our conflict. If we begin betimes we shall easily conquer it; if we let it alone, we shall easily be conquered. For it will either get ground of us, ouerreach us, and get the vantage, or else we must get ground and vantage of it: if it overcome us, we shall hardly recover our paces.

This is then the wisdom of God his spirit in his children, which men call preciseness, to set a wary and heedy watch over every affection that we think, over every word which we speak, over every deed we do, least we be deceived, and through deceit be hardened, and so iniquity get the dominion over us. Thus we see the Prophet desireth the gift of perseverance, acknowledging, that to continue is God's gift, as well as to begin. And in that he desireth special mercy to persevere, he declareth that many begin well; but afterward iniquity getteth the upper hand, and they fall away: so that it is a peculi • r mercy of God to preserve his to the end. And in praying as well here for the 〈…〉 affections, as he did before for the direction of his judgment, he giveth us to understand, that if we purpose to persevere, we must no less look to our affections, than to our judgment This then is a double grace of God on whomsoever▪ first to have our judgment enlightened, and then to have our affections touched.

Direct my feet, &c. As our feet carry our bodies, so our affections support our actions. It is a good thing to stay our affections, when our outward actions are rightly ordered; and for this cause mention is made so often in the book of God of lifting up our eyes, of holding up our hands, of walking with our feet. As then we will have our affections truly touched: for we must not contemn this outward government.

Now, whereas he prayeth, that the secret mass of corruption which lieth in him, may not break out in him, he noteth, that they who are careless of their final perseverance, make little conscience of their former corruptions But such are greatly to fear, least that in the latter end of their regeneration, they be cast our of Paradise with Adam, and thrown out of the Church with Cain. For if Adam sinned in Paradise, whilst as yet he was perfect, how easily may we fall, which are in the days wherein iniquity doth reign, and are full of imperfections? Again as we touched briefly before, God his children do not tarry so long as to labor for life, and strive for breath in temptations: but in the beginning they espy their errors; whereby they see how they might sail further, were it not that God's spirit mightily did preserve them. And surely every man by experience shall find, that the sooner we begin to 〈…〉 the more speedily and easily we shall prevail against it; whether it be that we are tempted to leave good things undone, or to do things not to be done. For let a man once leave the searching of his heart, & upon some great necessity cease from the ransacking and rifling of his conscience, when he hath not happily slipped notoriously: we may see, we may find our recovery to our exercises again: But if we have omitted these exercises a long time and often, when we should come to practice them, and put them in ure again; what a strange thing will this seem to us? how hardly shall we get our hearts to yield to it? our flesh is unwilling, this thing is so vncome unto us, that we are fain to sweat again, for those practices of prayer and private examination, which by using we had with ease; and by not using we had almost lost.

Wherefore as proof maketh evident; like as in a tree though the roots be somewhat mangled, yet there will sprout buds, which with a small instrument, by daily resorting to them, and keeping under, may be kept from much growing, and yet afterward by negligence and permission, as with a hatchet they will hardly be hewn down; And as in a great concourse of waters, though the fountain be stopped, yet the rivers remain open, which being taken in time with a flood-gate, may be stayed, and leesing long opportunity, by great banks from overflowing cannot be restrained: even so a man in the beginning of his temptation, whilst as yet it is but in the sprout, and having a little course is unable to make any great breach, by prayer and the spirit of God may be kept under and stayed: but if it be left alone, not looked to as before, the extraordinary spirit of the Preacher, or the extraordinary travel of a man in prayer and fasting, will not be able to remedy it.

Well many there be, that charm the charmer never so wisely, they will not hear, that they might prevent the rage of sin. If when we shall use all means to subdue sin, all is too little, if we give it any liberty, how great is the danger? If a man in using a sparing diet, moderate apparel, and little sleep, shall still find in himself a self-love and liking of sin; how much more when he frameth himself to all the guises and fashions of the world, shall he see self-love prevail against him? when we are justified in Christ, and engraffed into him by faith, and yet have not the roots of sin thoroughly pulled out, not the rivers of iniquity dried up, but only the spring▪ head is stayed. I know there be many, who think it a preciseness, to be so much afraid of our own weakness, and to be watchful and wary of our own affections; yea, and oftentimes in those things, which to judgment are lawful, yet abstaineth in life and in our practice: but blessed be that fear, and happy is that preciseness, which is so careful over our own infirmities, and so much suspecteth our own wants and weakness. Wherefore the man of God still prayeth for perseverance.

In thy word: In that he maketh the word of God his means of persevering, he teacheth us, that though we have profited never so much, yet unless the word of God enlighten our judgments, and reform our affections, we may easily err out of the way. We know but in part, our heart is reformed but in part, our knowledge is bettered but in▪ part; and that which we have, is given of God by the preaching of the word, and working of his spirit: and that we may yet be delivered from those affections which in us remain corrupt, we had need to pray for the use of the word.

Again, in that he would be grieved by the word, the man of God showeth us, that unless the Lord teach us, it is unprofitable. We must join to the ministry of the word, the direction of God's spirit. What is the cause, why we have a general liking of the word, and yet have not a particular misliking of our deserts? even because we have not the particular guiding and government of God's spirit.

Mark here, the Prophet prayeth not the Lord to direct him, either by fantastical revelations, whereof heretics dream so much, nor by vain superstitions, which blind the Papists, nor by civil policies, wherein wicked worldlings so abound, but only by his word▪ N ••••• r in truth is there anything that can purify our hearts, or cleanse our affections, but only the word; which also is unfruitful, unless the Lord guide us For it is an hard thing to get in to the way, but it is harder being once in the way, to continue in it, and hardest of all, when we are out of the way, to come in again. For seeing the way to be so strict, that sometimes we go on this hand, and sometimes on that, it is a grace of graces, either to be kept in the way, or being out, quickly to be brought in again.

And let none iniquity have dominion over me, &c. Iniquity, as we taught before, hath dominion over them, where it breaketh out without controlment, and in whom it beareth a sway with delight, to the hindrance of God's glory, to the breaking the peace of their own consciences, and to the evil example of others.

He prayeth not we see, to be without sin, for that he know he could not be in this life; but that 〈…〉 might not rule & reign in him. No more doth our Savior Christ teach us to pray, that we might be without sin, but that our sins might be for given; not that we should be void of all temptations, ( for of all temptations, not to be tempt • is the greatest ) but not to be overcome of temptations; not to be freed from all sins, but that Satan the author of evil might not prevail against us. Wherefore the Prophet saith, Psal. 19. 13. Keep thy servant from presumptuous sins, let them not reign over me: Where he meaneth, Let not the errors which are so rife in me, grow too presumptuous; but give thy servant grace to espy and foresee them, which agreeth with his sense in this place: Lord, though I see this heap of corruption is still in me, and lurketh still in my body, and is buried in my flesh; yet let it not break out to thy dishonor, or to the grief of mine own soul. Now as we are indeed to beware of the great security and carelessness of many professors in our time, so must we beware of the presumptuous pride of heretics. For if either God's commandment or promises had permitted him to pray for a full deliverance from sin, then he had been remiss or flacke in so doing, he should have shown himself not to have believed the promise of God, but disobedient to his Law, and to have flattered himself in sin, and to have had some love▪ liking thereof.

Seeing then the scriptures of God allow this kind of prayer, that seeing we know not the manifold errors of this life, we might • r •• e that we break not 〈…〉 pre •• 〈…〉 marua •• e though the fanta ••• e • ll heretics be blowness high, that they 〈…〉 cannot sin. If Adam in his perfection & in paradise, sinned against the 〈…〉 who an hundred years continued a just man, • ell in the Ark; • f Moses 〈…〉 earth, was overcome by •• p •• ienc • e; if David a man after God's 〈…〉 days began to▪ 〈◊〉 his people; •• Hezekiah a good ruler of the 〈…〉 did break out to v ••• glory, in showing of his treasure; if 〈…〉 n all things was woe •• to ask cou • sell of the Lord, did no • •• ke 〈…〉 was to fight against the King of Egypt, though • i •• ne • id n • uer 〈…〉 mon over any of them, and yet after abundance of God's graces 〈…〉 , sin took hold on them: then what •• hell •• h pride of 〈…〉 of such perfection? And again, here we must beware of the conu 〈…〉 ▪ that we g • ue not our selves to much liberty. For though for God's children, which t • rou •• infirmities have • l • ded, this is a • o • o • t, yet for them that give the bridle to • in •• •• o l • ade • hem as it listeth, it is nothing app •• taining▪ For it is easier to slip w ••• God's •• il • ren, then when we have slipped to recover our selves with them •• ame; •• •• easier to fall, •••• to rise again with them▪ and man • e have their sins, which have • e • t • er their repentance, • or the rem • ssion of sins with them▪ It is said, Ezech. 18 14. •• the • ig • t •• us turn away from his righteousness, and co •• it iniquity, and doth according to all the abbomi •• ti •• s, that the wicked do: sh • l • he live? all the righteousness that he hath done shall not be menti • ned▪ but in his transgress •• ns that • e • a •• committed▪ and in his sin▪ that he hath sinned, in them sh • ll he di • . We must not think he speaketh here of • nigh particular breach, but of general backslidings, when iniquity hath gotten the upper hand.

But here is a common objection now a days, used almost in every man's mouth: what sir? what do you tell us of sin? and make so much ado about it? is there not sin in you as well as there is in me? why speak you so much of sin? is it not in other preachers, and in other hearers, as it is in me? why do you cha • ge me so sir? we answer, is there no difference between dimnes of sight & blindness▪ is there no difference between numnes and sensl • snes? between slumbering and dead sleeping? between a little sl • p and a dead fall? if there be a distinction to be made of these things, shall we not also put difference between infirmities, and leaving of some good things? and gross sins, and • u •• ing headlong to ungodliness? Is there no difference between the error and ignorance which is i • God's children, with grief and with a desire to be freed from them; and the errors and ignorance of the wicked, wherein they gladly he still, and where o • •••• have no care to be • id? No difference between the frail •• e and infirmity of God's children, ••• the sin and iniquity of the wicked? is there no difference between i • fi ••• t • and presumptuous▪ fra • ltie, and rebellion? between motion and action? is there no difference between two steppes of a long ladder to the skies, and two steppes at the bottom? ••• between him that travaileth, though he attaineth not to the highest steppes, and him that still tarrieth at the ladders foot? Thus we see, they are willingly blind.

Where God's children step into someone sin, and being admonished are therefore sorrowful, and labor to recover themselves, and the wicked wall • w in so many sins, and by no admonition can be brought either to a go • lie sorrowing, o • forsaking of their sin: is there no difference between these? Judas and Peter sinned both, and both against their Master: was there no difference, or like danger •• their sins? Is it not one thing for a man to betray his own Master for covetousness of a little money, and another for fear and infirmity to deny him? Is it not one thing to purpose • well doing, & yet to f • ll for fear, and another thing willingly to suffer the d •• •••• to carry him from action to action, to have the purse delivered him, to be forewarned of it, to take the soppe of him whom he should betray, and yet to persevere in his wickedness? Is there no difference betwixt him, who when he had sinned, wept and • ined away for sorrow; and another, that after he had sinned, having an hell •• h desperation, took vengeance of himself? Thus we see, that there is a manifest difference between the sins of the godly, and of the wicked; the sin of the one, was not a purposed sin; the sin of the other wa • forepurposed; the one when he heard of his sin, strived to get out of it, the other being admonished was careless. Finally, the one renewed himself by Faith in Jesus Christ: the other having sinned, utterly de • pai • ed. For saith the Lord. 2. King. 15. 5. David did right, &c: save only in the matter of 〈◊〉 t • e Hitti • : did not David else sin? we know he numbered his people; • e would have killed Nabal; he had conceived an evil of M ••• bosheth; howbeit the holy Ghost counteth not as it were of these sins, as being done of infirmity, but saith the spirit of God, this was a soul sin. For the other sins the Lord would not deal with them, but passed them over as it were; but this sin must needs be punished. And wherein did this sin become so great above the rest? did he not first sin with his eye, wherewith he had before almost made a covenant? was he not an hypocrite in desiring to hide his sin? when this could not be done, he still was deceived by Satan, and when he saw the fact must needs out, and should come to light, when it should now be known, and the woman must be examined, what did he then? although he had neither hatred to the man Uriah, who had deserved well of him, nor earnest love to the woman: yet sendeth he a Captain with his letters: & whereas in the wars they use to set for lorne persons in the forefront of the first hand, he had appointed Uriah to be the man in that battle, and still he persuaded himself, that he killed him not; and after, to avoid public infamy, he took home the woman to him. Thus was David deceived of Satan, both subtillie and dangerously: and yet not so; but that there is a difference betwixt him and another, that should make an occupation of adultery, and still bathe himself in filthy love. But the Prophet Nathan comes no sooner to him, and telleth him but closely and slenderly of his sin; but see, he is s •• icken to the heart; he controlles him not though he were a King: but he admitteth him unto him, and receiveth him humbly. He had sinned before, but he did not see it before: we see here no presumption, for he flatly accused, and not excused himself, saving: I have sinned against the Lord. Where are they now, that will make the sins of others placard • for their sins? where are they that will make such gross presidences for sinning, because there are some infirmities and ignorances in God's children? let them consider rightly of these differences of sins. We see then the plain meaning of the man of God: he prayeth not to have no sin within him, but that he might no •• lie in sin.

There is then a difference between affectate ignorance and devilish presumption, and the weak ignorance and infirmities of God his children; there is a diff • rence between sinning in few things, and sinning in many; between sin committed and repented of▪ and sin committed without any repentance: between infirmities and presumptions. Wherefore the Apostle saith: Let not sin reign in your mortal bodies: and yet the same man saith, Ro 7. that sin dwelt in him, and that he was sold v • to sin. There is a difference between permitting a Prince as our lawful governor to rule and reign over us, and to yield obedience to him willingly, and a griuous Tyrant whom we resist, and perform no obedience to him, because he cometh with usurped authority, who would enforce us whether we will or no, and carrieth us violently to prison. So the meaning of the Apostle when he saith, let not sin reign, is this: acknowledge not sin to be your King, delight not in it, and if he do come, let him come like a tyrant, and as one that would hale you into prison, & that you may sh • w yourselves not to be willingly drawn into his servitude: cry out, Oh mortal man that I am, who shall deliver me from this body of sin & death? Is there not then a difference between him, who when he hath sinned, is afraid to pray to God, trembleth to come before God, feareth even to go on the earth: and another, who when he hath sinned, is merry, and pleaseth himself in it, and maketh but a delight, a pastime, and an occupation of it? Is there not a difference between him that fighteth boldly, and him that will not fight at all against sin? Wherefore though God's children have such infirmities, yet they use all means to resist them, and account much of hearing, praying, meditating, and conferring of the word, that thereby iniquity might not have the upper hand of them.

Thus we see, how the children of God are violently hailed to sin: the wicked are voluntarily carried headlong into sin: the godly recover themselves; the wicked fall from sin to sin: the godly yield to admonitions, the ungodly thereby are worse and worse.

AS we have oft declared, it is the lot of God's children to be troubled with the ungodly, and therefore this man setteth himself down as a pattern therein, and seeing the Lord Jesus hath made himself a chief example in the house of example, who is our head; it is mere that we who are his members should also suffer troubles, that we may be made like unto him. What is the cause then, why we are so much at quiet with our selves, both Minister and Magistrate, people and subject; but because we do not so much resist Satan, fight against the world, & strive against our selves. For we beginning to rebuke the world of sin, the world cannot away with us; and when we stir up our selves against the devil, he setteth himself and all his imps against us, and when we check and control our selves, we can never find quiet. True it is, that sometimes we shall have quiet; but this is but a breathing time; yet that must be fulfilled in the members, which was begun in the head, that we being like to him in suffering, may also be like to him in glory, remembering always that which is in Psalm 125. The rod of the wicked shall not rest on the lot of the righteous. So that the man of God prayeth here, that his affliction might not hinder his glory. And no marvel, for his enemies first labored to daunt his faith, then they went about to load him with injuries, either subtly to circumvent him, or openly to oppress him: when these things would not serve, they strived to bring his person to contempt, and his cause to discredit, as also they went about to bring themselves into estimation, and their cause into credit. No marvel then though he thus prayed, least that they resisting him too long, he should be overmatched. Wherein we are to learn, that we must not overcome ill with ill, subtlety with subtlety, violence by violence, but by prayer. And seeing the Lord's ears are open to the prayers of the just, and his eyes upon them that fear him, seeing his ears are shut to the wicked, and he will not look upon them in mercy, but his face is set against them, the Lord undoubtedly will hear us, and look upon us, and will confonud our enemies.

And I will keep thy testimonies. Behold, the man of God promiseth thankfulness, and if it pleaseth the Lord to free him from these evils, he would keep his law, not that we must think, that he before did break them: but though the proud had him exceedingly in derision, Psal. 51. though the bands of the wicked had robbed him, 61. though the proud had imagined a lie against him, 69. though they had dealt wickedly and falsely with him, 78. though they had almost consumed him upon the earth, 87. and he was like the bottle in the smoke; so that he was wonderfully distracted in his calling: yet if the Lord would vouchsafe to free him from these evils, as before in part; so now in whole, he would bestow his life on the Lord.

We are then to learn, that in trouble we are to desire to none other end to be delivered, than the better and more freely to serve the Lord, and that when we have made so solemn a promise to the Lord, we thoroughly purpose in truth to perform it. For though affliction of it self helpeth us nothing unto godliness, but is rather some hindrance why in our calling we are less profitable; yet as it is sanctified in Christ, and receiveth a blessing from God to work in us, it keepeth us from evil, and provoketh us the more to do good. But we, if we be in adversity, if we have trouble or loss of goods, or loss of friends, oppression of enemies, or such like, make large vows and plentiful promises, and cry: Oh if I might be delivered from this sickness, if I might be freed from this trouble, if I might be unburdened of this evil; I would surely serve the Lord, I would become a new man, I would change my life, and enter the ways of repentance: but we look not to performance.

This thankfulness of heart made the Prophet, Psal. 116. 12. to cry out, What shall I render to the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord: I will pay my vows unto the Lord, even now in the sight of all his people: Where we see, that it was the custom of God's people, to stir up themselves after their deliverance unto thankfulness. We shall see now by examining our selves how it is so in us. Oh (say we) that I were recovered of my health; oh that the Lord would restore those things to me again which I have lost; then doubtless would I wholly give myself to the Lord. But let us see if in all these things we be not vow-breakers, and are rather grown worse than we were: so greatly are we to fear our selves. God hath delivered us from our enemies, freed us from war • es, saved us from scarcity, penury, poverty, plagues and sickness, and hath blessed us with peace, abundance, plenty, health, and all other blessings, let us see how we use these things. We know the times have been such, when we could not have this liberty, to read and hear the word of God; but we are now freed from such misery, and set in great liberty; whether do we use this time to God's glory, and increase of our knowledge, and building up of our faith, or not? We know that there is a vicissitude in all things, and one thing succeeedeth another; and as the Lord hath long time vexed other nations with trouble, and granted to us a long time of liberty and quietness: so our course must come by the order and change of things to be vexed with troubles, and others shall be set at some liberty. Are we the better then for this benefit? If we be, all is well: if not, will it not, think we, be laid to our charge, that what time the Lord had given us, wherein we might reform our selves, we have abused in being so little reformed, what our time hath been to set forth God's glory, how little glory the Lord hath gained by us.

We have often heard, that our two principal props in trouble are faith in the promises of God, and a testimony of a good conscience, which we see often to be in this Prophet. Wherefore what doth fasten and comfort faith? even a good conscience: what doth make it wither and waver? even because we have been fruitless, and have not done good works. This then must be our comfort in trouble, that we suffer not as ill doers, that we may look for God's promises. But if our sins accuse us, and we suffer as ill doers, we shall not be able to feel any comfort in God his promises.

Then let us see the fruit of this prayer. The Saints of God and dear Martyrs of Christ made this prayer before us, the fruit and effect whereof is grown unto us. For their sufferings were our prosperity, their loss our gain, their imprisonment our liberty, their death our life: as true as old is that saying proved, The blood of the Martyrs is the seed of the Church. For their blood h • th cried up to heaven, with the blood of Abel, for our comfort, and brought down vengeance on our enemies, and obtained mercy for us. They did sow in tears, and we have entered into their harvest with joy, let us beware least we sow evil to our selves, and for others: they sowed comfort for their posterity, let us take heed that we sow not discomfort for them that shall come after us. And as their death hath stayed the wrath of God from heaven, that it is not fallen upon the vine, & seeing many years he hath planted among us a vineyard, seeing he hath hedged it, and gathered out the stones of it, and hath planted it with the best plants, and hath built a tower in the midst thereof, and made a wine-press therein, and hath looked it should bring forth grapes, but it hath brought forth wild grapes: so our sins so inkindle the wrath of God, that he will take away the hedge thereof, and his vineyard shall be eaten up; he will break the wall thereof, and it shall be trodden down; he will lay it waste, and the wild bores shall enter into it. What a thing is this, that the dear Saints and Martyrs of God should deserve so well of us, and we should deserve so ill of our selves and of our posterities? Seeing then God's mercy hath been shown by so many blessings, and we eat of their sweet of the harvest, who never have tasted of the cold of the winter, nor heat of the summer; let us fear, least for our unthankfulness, the Lord doth come to punish us, and both for our want of religion, and ungodly life cause the Lord to remove the candlestick, take away the Gospel, and bereave us of our talents. Wherefore we have great need to pray to be reformed in our judgment, & renewed in our affections, that our thankfulness may appear in love of sound religion, and obedience of godly life to the glory of our good God.

Thus we see it is not a strange thing for God's children to suffer in this world, although God giveth us sometime a breathing time, and maketh us as children of the wedding; who, so long as the Bridegroom is with them, do not lament nor mourn. And seeing everyone that will live godly in Christ Jesus must suffer persecution, and for a good conscience, Minister, Magistrate, and master of an household shall find trouble in his own flesh, hatred of the world, and persecution of Satan; it is certain that we often purchase too much quietness to our selves, because we do not so labor for the mortifying of our flesh, for reproving of sin, and the beating down of the kingdom of Satan, as we ought to do. Thus we see, the Prophet groundeth himself on God's promises, who hath said, that the rod of the wicked shall not rest on the lot of the godly: showing us that no temptation shall come to us, but we shall have either strength to bear it, or else the Lord will remove the force of it: so that if he remove the violent force of it, we shall need but little strength to bear it; if our trouble be great, the Lord will give us great strength. Neither (as some do) doth the man of God use forgery for forgery, and deceit for deceit, but stayeth himself only and wholly upon prayer. For God's children have no such spirit as the worldlings have, who for the most part requite evil for evil, subtlety with subtlety, evil language with evil language: but by prayer only they labor for help at God's hand.

We have heard, that insomuch as he protesteth to keep the testimonies of the Lord, he meaneth that he will more thoroughly keep them than before. We have further learned, that it is our corruption to be godly in time of trouble, but afterward the case with us is altered. Wherefore our godliness then is to be suspected, and he is very ungodly, that at such times will not be godly. But herein is the difference between the regenerate and unregenerate, that the regenerate after their visitations are more godly, after sickness they have a greater zeal, after their deliverance a further care of glorifying God, which is nothing with the unregenerate. Now, seeing the Lord hath heaped benefit upon benefit, year after year, mercy upon mercy, whether hath God won some special glory, or our br • thren some special benefit by us or no? And as the Lord heard the moans of his Martyrs, their tears and their blood, and gave them mercy: so let us fear, least our sins cry for vengeance unto him. All afflictions of themselves are tags of God's vengeance, yet being sanctified in Christ to God his children, they be turned into blessings, as all outward blessings, not blessed of God, are turned to curses to the wicked. For as sickness and adversity, by the Lord sanctifying them, are turned to blessings to God's children: so health, peace, and prosperity, are turned to ill to the ungodly, because of their abuse.

VNtill his deliverance came, the Prophet of God prayeth to be taught in the statutes of the Lord, whereby he might learn to behave himself well in the time of trouble. For affliction is so violent a storm, and carrieth away a man so headlong, that unless the Lord guide us, we may soon take hurt. But what desire we most? If we in sickness delight most in the sweet face and gracious countenance of the Lord, it is happiness: if not, we are truly in misery. For this is the cause why many go from evil to worse in their trouble, and become so dull, because they never pray to see the cause of their affliction, and that they might profit thereby.

The sense of the man of God is: If Lord, thou wilt deliver me, I shall obey thee more; if not, Lord give me strength to glorify thee by patience. Away then with the violence of flesh and blood, which maketh us to some out these and such like speeches: Who could away with such pangs as I suffer? who could suffer such pains as I am in? Surely even they that pray to God to profit by them, they have God's spirit: as for the wicked they cannot profit thereby. If then we be delivered out of adversity, we must obey the word; if not, we must crave wisdom to see the will of God, constancy to abide in it, patience meekly and thankfully to suffer whatsoever the Lord shall lay upon us. I care not (saith the man of God) so much for my liberty, as I might thereby praise thy name, and obey thy commandments. This is an usual thing in the book of God, to pray for the Lord's countenance: Psal. 4 6. Many say, who will show us any good? but Lord, lift thou up the light of thy countenance upon us. And Psal. 67. 1. God be merciful unto us, and bless us, and sh • w us the light of his countenance, and be merciful unto us. And Psal. 80. 3. 7. 19 Turn us again, O God, and cause thy face to shine, that we may be saved.

This verse is read three times in this Psalm, which showeth v • that this ought to be the sum, the heap, and the chief of all our requests, namely, that in what estate soever we are, we may be assured that we have the testimony of God's favor; if we be in affliction, that the Lord is not angry with us; if we be in prosperity (because the Sun shineth on the just and unjust) that we may see withal the mercies of God, and his loving favor in Christ given unto us. We see where God's spirit is, there we are thankful in prosperity and patient in adversity: where God his spirit is not, there we are proud in prosperity, and murmurers in adversity. Many (saith the Prophet, Psal. 4. 6.) say, who will show us any good? See how the man of God setteth down the terms of his companions, and showeth how he coveted only God's loving countenance. The sick desire health, the imprisoned liberty, the poor desire riches: but few desire God's countenance in the forgiveness of sin, in the beholding of us in Christ, in giving the graces of his holy spirit, which are the pledges of his love.

Many worlds are nothing worth: it is a good heart which the Lord requireth. Sanctification, holiness, and the blessing of God's spirit are true riches, which we must crave and obtain with sighs, groans, and tears. For if we can sigh, if we can groan, if we can sorrow, when we are but in sickness of body, or some outward calamity; what a shame is it, if we cannot sigh, sorrow, and groan for the inward wants and necessities of the soul? But if men knew what it were to have the inward peace of conscience, which passeth all understanding, they would surely desire it more.

That I might keep thy statutes. So, many would have God's favor to shine unto them in liberty, in health, or in riches: but he craveth God his favor in his word, which if we can get, let the Lord deal with other things, which concern us, as pleaseth him best, Will we know then when we have a true love to God his word? It is when we especially desire it, and nothing above it. For as the greatest light that ever came to the world is the light of the Sun: so the most precious thing that can come to the world, is the light of God's word, that we may see the light in God his light, and behold the countenance of the Lord: Otherwise, if we be in prosperity, we will think our selves to be well; when we are in adversity, we think our selves ill Here we may see, that as there is cleerenes when the Sun shineth, and that there is darkness in the mists and cloudinesse; so there is a vicissitude of God's children, whilst sometime their understanding is cleared by the comfort of the word, other sometimes it is darkened by the mists of ignorance; which cometh to pass, that we might the more reverently and lovingly esteem the word. For as the Lord hath the dispensation of the Sun in heaven, so hath he the disposing of his countenance to us on earth.

MIne eyes gush out with water: He doth here show a cause why he did so earnestly pray for God's loving countenance in his word; for he was greatly grieved, and sore afflicted, and trouble compassed him on every side. The speech is not a false or feigned speech, but such as showeth the greatness of his grief, by that which is greater: and it is as much as if he had said, I weep bitterly and often, because men keep not thy Law. And this is the note of true zeal, which easeth it self with tears, and not with revenge or anger: and this is godly zeal, when we cannot help a thing, then by tears to commit it to God, who alone is able to save men.

This was not for private injury, but because God's law is broken. This then is true zeal, when we can devour private injuries, & be zealous in God's cause: for fleshly men are hot in their own causes, and cold in the cause of the Lord. A man cannot thus be sorrowful for another, unless he be sorrowful for himself; and then are we truly sorrowful for our selves, when we can mourn for others. As Marie loved much, and therefore wept much, because much was forgiven her. And hereof it cometh, that most notorious sinners, being converted, are most truly zealous, & have greatest compassion over sinners; for they have felt God's goodness so greatly to them, that they desire that others should be partakers thereof. As Panl more zealous than the rest, because more notorious than the rest of the Apostles.

A S in the latter end of the former Portion, the Prophet shown, that his eyes gusht out with rivers of waters, because of the general backsliding and falling to iniquity; so here he showeth, that he had almost pined away, and consumed to nothing, to see the ripeness of iniquities in them, which were his enemies. And whereas this might have been a great temptation, that notwithstanding there were made so many promises to the godly, and such judgments threatened to the wicked; yet the godly sustained so hard things, and the wicked were in so good a case, he confirmeth his faith, by staying his whole confidence on God, and trusteth in God, because he is righteous, and acknowledgeth him to be a righteous God, because every part of his word is righteous, and whatsoever the Lord hath said, either concerning his promises to his servants, or threatenings to his enemies, is most just and true.

The self same must also stay us, when we are in the like temptations, when we shall be counted as precise fools, and unquiet spirits, because we weep and lament for the sins of others; or when we, seeing the wicked live in such pleasures, begin to marvel how it cometh to pass, that the godly are so ill dealt withal, and when the godly live with tears, and the ungodly pass their time in joy.

Wherefore the man of God raiseth up himself with this meditation: howsoever those things seem to be confounded & cast together, yet thou ô Lord, art God, and gouernest all: thou art a righteous God, and thy judgments are righteous; yea every word of thy word ô Lord is righteous and true; thy promises which in time thou shalt perform, will not fall away; nor thy judgments which thou wilt one day execute, shall not fail. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yielded to the due obedience of the word of God, for our instruction: when we are in such distress, our eyes must not be set on any visible or earthly things, but only on things invisible and heavenly, even on the word of God, on his promises, which he will perform; on his justice, which he will execute: we must I say have our eyes lifted up further than the scope of heaven, and the circuites of the Sun; we must look to heaven, where God's promises shall be fully performed and accomplished; we must look to hell, where his judgments shall be finished & fully executed. For though both God's promises may on earth be performed, and his vengeance may here be executed; yet all his promises are not shown to any, nor many of them shown to all, but there may be some wanting of them; and the wicked may have a great torment of mind, and hell of conscience, and yet all have them not, neither have any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou ô Lord, and righteous are thy judgments.

Although then the promises of God are not at all times by and by performed, nor his judgments presently executed; but the godly do often groan under miseries, and the ungodly wallow in their delights; yet the Lord after death will show, that he is righteous, when he will erect & magnify his justice before his glorious throne. This thing appeareth to be manifest, by that history Luke 16. of the rich man and Lazarus, who (that the Lord might make known his justice (died both together: but as their life was altogether diverse, so their death did altogether differ. For the rich man lived delicately, and fared daintily; but Lazarus lying sore and hungry at his gate, found more courtesy at his dogs, which licked him, than at his hands which should have relieved him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting up his eyes, and seeing Lazarus a far oft in Abraham's bosom, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool his tongue: but Abraham answered, Thou art far deceived and disappointed, my son, the places are far distant between thee and us, so that the inhabitants must keep their places. And my son, consider of the equity of God's justice herein, for thou in thy life time didst live in health, in pleasure and prosperity, and didst not glorify God thereby, therefore it is meet and right with God, that thou shouldest now have pain and torments; and this man having poverty, sickness and misery, desired God's glory: wherefore it standeth with the righteous promise of the Lord, that he should now receive joy & comfort. So Christ also teacheth us, though at the first, the Lord regardeth not all good at the 〈…〉 , yet he that rewardeth one, will reward all; and he that punisheth one, will surely in time punish all, either here or in some other; place either now or at some other time. We must then be content to have our lives hidden in Christ, that it may appear with Christ at his coming. Now as this doctrine seemeth profitable for comfort, so is it necessary also for terror. For if a man shall lie in sin, and yet through impunity, because neither the hand of God is upon him, nor the authority of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11. Sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, thieves, and back biters: let him beware, and not flatter himself in iniquity; and though God doth not, at the very instant, when sin is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would have all men like himself, and is offended because there is no present execution of judgment, yet God is righteous, he will not justify the sinner, but he hath his fierce wrath, vengeance & indignation laid up in store to fall suddenly & fearfully upon the ungodly. For assure thyself, ô man, whosoever thou art, he that hath said, that no whoremonger, nor adulterer, nor covetous person shall enter into the kingdom of heaven, and he that hath promised in this life, to try those that be his, will surely, if thou be the child of God, punish thee here, that thou mayest not be condemned with the wicked; if thou be not, he will both in this life, and in the world to come plague thee eternally.

If thou art not presently punished for thy sins, the Lord calleth thee to repentance; if that will not serve, the Lord will undoubtedly break thy neck, and press thee down with further judgments.

Thus we see, how needful it is to urge this doctrine to the abusers of the Lord's long suffering, and contemners of his righteous judgments. Psal. 89. the man of God showeth, that albeit the Lord had made a covenant of mercy with his people, yet if their children did forsake his laws, and walk not in his judgments, if they did break his statutes, and kept not his commandments; he would 32. visit their transgression with the rod, and their iniquity with strokes. And surely, if we will not be removed by the word calling us from our security, we shall taste indeed of the Lord's heavy scourges and fearful strokes. Wherefore in time let us humble our selves under the loving hand of God, & learn to deny our selves.

HE showeth that in all the holy writings, the Lord had set down special mercies and special judgments, and that the justice and truth which the Lord hath taught in his word is a special justice, and a special truth, and every part thereof is just and true, yea and if there could be degrees therein, they are most just and most true according to that Psal. 19. 9. The judgments of the Lord are true and righteous altogether. So that without exception, all the threatenings of the Lord are just, and all his promises true.

Sure it is then, that he will perform his wrath threatened, and fulfill his covenants promised, for there is nothing in the word, which is not truth and justice it self.

Thus we must learn when we are in trouble, to look to God his word, and to know that every title thereof is righteous and true, and though heaven and earth do pass, yet not one io • of it shall fail. This is necessary for us to believe, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be believed, and that even God's children sometime, are slack in faith, hope and love, and are not so soon persuaded that every man must perform this, but rather that it was a special thing: the Prophet (I say) reciteth this word five times in the compass of eight verses, being but one portion. So much doth he show incredulity to reign in God's children, and declareth it the more vehemently because the wicked will not be brought to believe this. For what is the cause of sin, either in failing of doing those things which are to be done, or in failing to do those things, which ought not to be done, in omitting of good things or committing of evil, but only incredulity? Could we believe the word of God? Oh happy were we! can we not believe? oh cursed are we! We shall see, as the wicked in all things, so God's children in many things discredit the word of God: as the wicked believe not at all; so the godly believe but in part, & see but in a glass. And doubtless they want the comfort which they should have, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselves: How can this be? by what means possible should this be so? and therefore the Lord suffereth them to miscarry in judgment, and punisheth them in their affections.

Thus we see, how the man of God doth strengthen him and us by faith, in believing that God is righteous, and his judgments to be righteous, and that every part of them is most righteous, just, and true: wherefore our Savior Christ in his holy Gospel useth so often, Doest thou believe? believe and thou shalt be made whole: according to thy faith be it done unto thee: which he doth to show us our incredulity. Wherefore we must pray, Lord, I believe, help my unbelief: Lord increase my faith, that believing thy judgments, I may fear thee; believing thy mercies & promises, I may be comforted; believing the things thou commandest, I may do them; believing the things which thou forbiddest, I may avoid them.

LEt us here try our faith, which persuade our selves to have such faith, behold here is a trial. True it is, that to all is not given the like measure of faith: unto some are given ten talents, unto some five, unto some two: neither have all grounds like measure of seed, nor render again like measure of increase: for some ground according as it hath received, bringeth fourth one an hundredth fold, some sixty, some thirty fold, according to the good will and wisdom of our God. Neither must we think that it is required of us, that we cannot otherwise be faithful and zealous, unless we even consume away, or our eyes gush out with rivers of waters: for we must not think that it was so in the Prophet himself, as though rivers of tears were in his head, or that he was utterly pined away: but rather they are figurative speeches, to show some rare zeal, and notable kind of sorrowing in him.

Now whatsoever exhortation is to be drawn from hence, it will little avail us, unless we believe that there is no one thing here in this Psalm, but in some measure it is to be performed of every Christian. For politic men cannot profit by such things, because they do not think that it containeth any general doctrine, but rather that it is a particular doctrine. But seeing this Psalm is the type and image of a regenerate man, and no one treatise so fully and wholly (though peradventure some whole book may do it) expresseth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his own praise, nor womanishly painteth fourth his own miseries by moans and complaints; but advanceth God's glory, and putteth us in mind, what graces of God should be in us, and humbleth himself and showeth us what infirmities reign in us. What then (will some say) mean these speeches? My soul fainteth, mine eyes failed, mine heart breaketh, my soul cleaveth to the ground; my soul melteth, mine eyes gush out with rivers of water. What (say they) appertaineth it to us, that he saith: Seven times a day do I praise thee, I prevented the morning light and cried: mine eyes prevented the night watches: I opened my mouth and panted: how sweet are thy promises to my mouth; yea more than honey unto my mouth: I am like a bottle in the smoke, I have remembered thy name in the night: the law of thy 〈…〉 better unto me, than thousands of gold and silver; I have had as great delight in thy • estim •• i • s as in all manner of riches; I love thy commundements above gold, yea above most fine gold: • r • • oyce at thy word, as one that findeth a great spoil: These were extraordinary things, and we have not to deal with them. To answer these we may see the same doctrine in other persons, and in other places of the book of God. Job. 33. Elihu there declareth, that the Lord speaketh diverse times unto men, but they see it not; if they profit not by the word, he sendeth them afflictions; if they profit not thereby, he will send one among a thousand to show his mercies unto them. Psal. 14. God speaketh once or twice and one seeth it not, &c. 23. If there be a messenger with him or an interpreter, one of a thousand to declare unto m • n his righteousness, then will he have mercy upon him, and will say, Deliver him, that he go not down into the pit; for I have received a reconciliation, then shall his flesh be as fresh as a child's, and shall return as in the days of his youth. And though the Lord punished not gross sins in Job, yet he punished incredulity, impatience, self-love & vain glory in him; for though Job were a good man, yet he stood in some need of greater mortification. The Apostle Paul showeth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselves to eat the body and blood of Christ, & that from thence came sudden deaths, and unnatural deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weak and sick among you, and many sleep, for if we would judge our selves we should not be judged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he himself reporteth of them, and yet he showeth them this truth. Neither do these things especially and only come for sin, but more particularly for the trying of faith, proving and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for even in the trial of faith, and proving of patience, is also a secret punishing of sin.) Wherefore we must not suffer for a while, but even to the shedding of our blood and spending of our lives, as witnesseth the author to the Heb. chap. 12. where the Apostle having set down in the chapter going before a register of the fathers in the old Church, and of their works, (whereof some may also seem to be extraordinary, although indeed they be alleged but as fruits of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let us also, seeing that we are compassed with so great a cloud of witnesses, cast away everything that presseth down, let us run with patience the race that is set before us; 2. looking unto Jesus the author and finisher of our faith: Who for the joy that was set before him, endured the cross, and despised the shame, &c. 4. Ye have not yet resisted unto blood, striving against sin, and ye have forgotten the consolation, which speaketh unto you as unto children, &c.

Here the Lord showeth the faith and gifts of his Saints, declaring that he would bestow on us the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gave witness to the truth of God's promises, and to show how the Lord would enable sinful flesh, thus to believe, and thus to do. And mark here the wisdom of the spirit of God, setting down the strength of his Saints; for flesh & blood might have objected: what tell you us of these extraordinary and privileged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and crave the like graces, we should receive them sufficiently: then he biddeth us to look to Christ the author and finisher of our faith. For what were they? this is he from whom all the Fathers received their strength. Strive (saith he) death is not yet come, ye have not resisted unto blood. What? must every man be a m • rtyr? no, the meaning of the holy Ghost is, that though we have suffered the scoffing of the wicked, the hissing, the nodding of the head, the mocking of the people; yet it is not sufficient, if the Lord will have us also for his sake imprisoned, our blood shed, and though he give us no remission, yet we must not faint herein, but even offer our lives to the Lord's pleasure also. What can seem more rare in this man of God his faith, than his notable diligence and delight which he had in the word, in that (as we shown before) he prevented the morning light, and the evening watches with his meditations? But shall we not find this commended unto us in other places of the Scriptures? that we might also in some measure seek these practices in our selves. Look Prover. 2 1. My son, if thou wi • t receive my 〈…〉 , and hide my commandments • it • •• t •• e, &c. 4. If th • se seekest wisdom, •• sil ••• , ••• se • r • h ••• for her as for treasure, 5. Then shalt thou understand the fear of the Lord, and find the knowledge of God. And Psalm 19. 10. The judge •• e • t • of the Lord are more to be desired than gold, y • a than much fine gold: what do we now see here in this man of God, which the Scriptures do not teach us in other places? So that here is set down but a pattern of practice of things taught in the word; and why doth the man of God set down himself here as a type to be followed? surely to show that like as he was a man subject to the like affections that we are: so we may labor for the like graces as he had. And if we will be like unto him in his sins, why should we not be like unto him in his graces? And as albeit we are not like unto him in his greatest sins, and yet in some sins; so must we though no • in the highest measure of his graces, yet in some proportion of his graces be like also unto him. It may also seem extraordinary in him, that he was wiser than his enemies, wiser than his teachers, wiser than the aged: but we must know this also appertaineth to us, because in showing his reason, how he obtained this grace, he allegeth not the cause to be any extraordinary or new revelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtlety with subtlety, craft with craft, forgery with forgery, and in all his assaires asked not counsel of flesh and blood, but of the word, as he also testifieth of himself, Port. 3. 7. 8. verse. Princes also • id sit and speak against me, but thy servant did moditate in thy statutes: Also, thy testimonies are my delight and my counselors. As if he should say, when the mighty states used their policy and wisdom against me, though I had an heau • e heart, yet I asked counsel of thy word. Likewise, Port. 21. 1. Princes have persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not strive with them in policy, for so I was afraid I should have sinned against thee; but rested in thy word, and then I gate as great victory, as they which get spoils. We see now, whosoever (as Saint James exhorteth us) shall ask wisdom, when he wanteth it, of the Lord and of his word, shall with David be wiser than his enemies; not that we must imagine him so to be in all his particular actions, but that he excelled them in as great measure as might be, by giving himself to be governed by the word. Is this then proper to the dearest Saints of God alone? No, for Moses the man of God faith, Deut. 4. 6. Only this people is wise, and of understanding. He speaketh not of the rarest Jews, and of the Magistrates alone, but of the common people, and telleth them, if they wanted wisdom, the Lord was at hand to teach them. And so the meanest people by the word of God were wiser than the mighty Princes, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Savior Christ useth, Matth. 10. 19. When they deliver you up, take no thought how not what ye shall speak, for it shall be given you in that hour what ye shall say. This promise is not made only to the Evangelists, Apostles, Disciples, Doctors or Magistrates; but to all whomsoever the Lord shall call, to give such testimony of his name. And we know by experience, how this was not only performed in the Primitive Church, but also in the dear Saints and Marryrs of God of late memory in Queen Mary's reign, who did strive against sin, to the shedding of their blood; who all as we see, were wiser than their enemies. Neither was there any other cause, why he was wiser than his teachers, but that by meditation he not resting in the book cases and general doctrine of his teachers, applied their general rules to his particular state. Likewise we, if we do not stay our selves in the general things, which we hear or read; but bring the general things into particulars, singulars and practices, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwreck of faith, and of a good conscience, notwithstanding their knowledge: whereas he labored to bring his good learning to good living, and his knowledge to a good conscience. We see at this day, how old ancient Protestants grow not in spiritual understanding, because they put not in practice the things which they have known. On the other side, we are not to go far, but may observe in our age, how young men, unto whom the Lord hath made old men as glasses & examples of our infirmities least they fall, coming with 〈◊〉 & • el •• e to practice t • at which they ••• te, are 〈…〉 and are more able to i •• truct the ignorant, & to comfort them that 〈…〉 the age • ▪ W ••• o • er then will labor to bring the rules into life which h • e 〈…〉 y p • ec •• ts he shall be at the l • a • t wi • er, if not more learned, than the ancient 〈…〉 es.

M • z all • •• th • uen co •• um •• me, &c. This among the rest • ight 〈…〉 more proper and peculiar to the Prophet: but it is (is we have declared) an ex 〈…〉 much used of the learned to express some matter of importance, and • he 〈…〉 in a false or light matter, may be an intolerable lie. As then is meant by 〈…〉 of 〈◊〉 gu •• ing out of his eyes, a •• edding of many tears, and his co • s • ming •••• with 〈…〉 ▪ his earnest aff • ction: so we must labor to find these exerc • ses in •• according to that measure and proportion, which the Lord for his glory shall vouch 〈…〉 us. We read also Psal. 69. • ▪ The zeal of thine house hath even me, a •• 〈…〉 rebuked th • e, are fallen upon •• . The Prophet here showeth, how he was •• much tormented for these things, whereby God's glory was e • p • ire • , as if he had been • a • en with infam •• himself. This we see maketh as well • for our imitation as for our instruction.

The self same thing is repeated Rom. 15. The rebuke of them that rebuked th • e, &c. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which • as i • C • r •• ▪ &c. as if he should ••• ; you must know, that the selfsame affection, though not in the selfsame measure▪ • r • u •• • e in you, which was in Christ or in Da • i • : for as Christ had •••• •• fi •• te measure, and David in great abundance, that must you also have in • o • e measure. This • as •• d • e • • ered •• arie to Jesus Christ, and to David • ene • iciarie, and that which David speaketh of actively, as well done of himself or of Christ, that the Apostle speaketh of passively▪ as • e requireth • t to be done of others. For as David did suffer t •• •• i •• ies, reproaches, and • g • o • in • es which came to God's name, as his own: so Paul speaketh passively, wisheth that we should suffer these things with Christ, even as though we our selves had done the injuries▪ • e • ciue • the reproaches, or were guilty of the igno • i • es. But we must always show our selves gu •• t • e •• ▪ in using all means to set forth God's glory, and in be 〈…〉 of the people with t • ares and with prayer.

Notable is that place, Ezech. 9. 4▪ where the Lord speaketh to the man clothed with linen, ••• en had the writers in • khorne, saying: Go through the •••• of the 〈…〉 en through the most of Jerusalem and •••• mark upon the f •• e • e • a • s o • th •• that 〈◊〉 and are sorrowful for all the abominations that are done in the m • ast thereof. But the other was commanded to follow after, and to destroy every mothers son of them which mourned not. This then is no st ••• ge thing when God's glory and image is defaced, to be grieved as much as if it were for ourselves. 1. Cor. 5 the Apostle rebuketh the Co •• nt • ians, because they rested and rejoiced at the sin committed amongst them, contrary to the rule of love, which willeth us not • o •• i • y • e i • inu ••••• , and telleth them that they had not mourned, and showeth how they had • a •• hed at him, when they should rather have mourned. Where he declareth in his own example, who was so grieved, that where he had preached the Gospel, one should fall into so great a sin, how all faithful Ministers, godly Magistrates, and Christian householders may and ought to mourn, when some of the cha • ge cō • ite • to them, fall into some •• torious sin. And though for a while he was sorrowful that he had made them so heavy, yet afterward 2. Cor 7. he telleth them that he was not sorry: For (faith he) though I mad▪ you sorrowful, I repent not: for behold this thing, th • t y • • aue been godly sorrowful, what great t • are it hath wrought in you? yea what • l • a • ing of our selves? yea, what indignation? yea what fear? yea what great desire? yea what a zeal? yea w • a • p •• ishm • nt? In all thing you have shown yourselves▪ that ye are pure in this matter. As if he • sh • uld say; Before ye rejoiced▪ and then were ye guilty of his blood: but now that ye have • ourne • and prayed for him, it shall not be laid to your charge. Thus we see the Church was not clear, until they had mourned for this one man's sin; no more was the whole ar • ie of the Israelites, until they had humbled themselves in prayer and fasting for the sin of A ••• . Wherefore every man must labor in some measure, to find the same affection in himself which was in Christ, that we may differ from the hypocrites, who esteem their own credit more than the credit of the word. So that we always remember this to be a property of true zeal, that as we are zealous against the sin, so we must have a comm • tation of the person, as knowing that we our selves may fall into the like offense.

Well, to go forward, we see how this verse is inferred after them that go before. For having shown that the Lord was righteous, and that his judgments were righteous, and that every part of his testimonies contained special Truths, this was the thing that made him so to love the word, and loving it to have so fervent a zeal unto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodness, such wonderful truth, such rare perfection, such Eternity, such efficacy, that in the time of trouble, when all other comforts forsake a man, this will be a special comfort to him, and giveth even life to a man half dead, and without it I see a man is but as a beast. I cannot but love, and bear an hearty zeal unto it, and when I enter into the consideration hereof, I am even pined away, and grief even eateth me up, when I see it is not esteemed, and that the word of God can have no more honor. And seeing the word of God was so exquisite, so unchangeable, so glorious, and so comfortable, what a grief was it to the man of God, that men should be so carried away, some to the pleasures of the flesh, some to the profit of the world, some to vain superstitions, and in the mean time the Word little regarded. This was it that pricked him at the heart, this touched him at the quick. He teacheth us then thus much: If the glory of God be dear to us, the contempt of it will surely grieve us: if the salvation of our brethren be precious to us, we will be grieved for the contrary. Now let us see what true zeal is.

I find here the Tractate of Zeal, 2. part was last to be enlarged, and therefore (good Reader) I would not deprive thee of this benefit.

Hebr. 10. 27 The nature of it is set down, where the Apostle heavily threateneth them, that willingly give over themselves to sin, and there is named in the proper tongue, the zeal of fire. For as fire is not without it heat, but oft bursteth forth into a flame: so zeal is hot, and cannot long be held in. It is described also by contraries, Revel▪ 3. where the holy Ghost reproveth the church of Laodicea, because they were neither hot nor cold, but lukewarm, such as the Lord would spew out of his mouth: and afterward is added, be zealous & amend. Where we see how zeal is opposed to luke-warmnes, which is too temperate a warmenes for the profession of the Gospel. We must not then only renounce coldness far from us, and put away lukewarmnes, but we must be very hot and fervent in the profession of the truth.

Again, 1. Cor. 14. 1. that which our common translation hath, Follow after love, & covet gifts, but especially prophecy: the natural Text hath, be zealous after the more excellent gifts▪ And Rom. 12. Be fervent to the spirit, that is, let God's spirit inkindle in you a fire, which may cause you to flame with a zeal of God's glory, and with a love of mankind.

Now there are diverse kinds of zeal: there is a zeal of the world, there is a zeal of the flesh; there is a zeal of false religion; there is a zeal of heresy, and there is a zeal of the true word of God. First, we see the zeal of the world maketh men to labor day and night to get a transitory thing. The zeal of the flesh tormenteth men's minds early and late for a momentary pleasure. The zeal of heresy maketh men travail and compass Sea and Land, for the maintaining and increasing of these opinion. Thus we see every man is eaten with some kind of zeal. The drunkard is consumed with drunkenness, the whoremonger is spent with his whoredom, the Heretike is eaten with heresies: oh how ought this to make us ashamed, who are so little eaten, spent, & consumed, with the zeal of the word! And so much the rather, because godly zeal leaveth in us an advantage, and a recompense, which the wordly and carnallie zealous men have not. For when they have spent all the strength of their bodies, and powers of their mind, they have no gain, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly never the better: whereas the godly being consumed for a good thing, and eaten up with the zeal of God's glory, have this notable privilege and profit, that howsoever their outward man perisheth and decayeth, yet their inward man is still refreshed and nourished to everlasting life. Oh what a benefit it is to be eaten with the love and zeal of a good thing.

Leauing now the carnal and worldly zeal, we know how zealous Idolaters were, that they would even offer their children in the fire. We know the zeal of the Jews, Math. 13. who would compass Sea and Land to make a man a Proselyte. Heretics, as we see, spare no labor, and let not for a •• e cost to maintain their Heresies: but these are not good. The true zeal is that whereof the Apostle speaketh, 1. Cor. 11. I am jealous over you with an holy jealousy. Rom: 10. the Apostle • aith, the Jews had the zeal of God, but not according to knowledge.

Wherefore to show some properties of true zeal, whereby we may try our selves, let us first know that our zeal must be grounded on knowledge: for otherwise it will carry us further to destruction, as it did them who oppre •• ed the truth, and persecuted the dear servants of God, and yet thought that they did well. Wherefore in true zeal it is requisite, to have knowledge going before. We see the zeal of the Prophet did arise here of the contempt of the law of God. For seeing it to be • o exquisite, perfect, everlasting, powerful, & comfortable, it is a manifest argument that he was well grounded on the word. This zeal then (that we may the less be deceived with the contrary) hath these few rules: first, as we have already said, it must be agreeable wholly with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus try our true zeal: If first, and especially, we make conscience of the principal matters of the word, as of prayer, of the Sacraments, of discipline, of charity: and then of the less things that are commanded, if we will do them; if any be forbidden, we also avoid them, yet ever tolerating through love, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If any man lust to be contentious, we have no such custom, neither the Churches of God: as if he should say, If any man will strive about matters of less importance, we, according to the order of the Church, will not strive with them, but rather will bear many things in love, and yet so, as still we use this caveat, That we account nothing small or little which is God's word.

This doctrine may be manifested by familiar examples. If a man shall steal things of great weight, or some great sum of money, which deserveth hanging, and the cutting off of life, we will abhor him: but when it cometh out that they may • eale less things, as wood, and corn, and that not of necessity, but even of greediness of mind, thinking it not to be subject to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, we must not think anything that the word commandeth or forbiddeth to be little, or that the doing or not doing is but a trifling sin, least that through the just judgments of God, we falling by little and little by degrees, fall into great & monstrous sins. And as this is in life, so is it much more in the worship of God. It is a great fault that we will make a scruple in matters of small importance, and will not stick to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeal must be in great things, and yet we must not lightly esteem of anything in the glorious word of God.

The second rule of true zeal is, that we must look to the things which are within, as well as to the things which are without. This also our Savior Christ teacheth us by reprehending the Pharisees, in telling them that they made clean the outside of the platters, but left the inside foul: showing, that their lives outwardly was without reproof, but inwardly they were full of secret pride, disdain, self-love and hatred. Our zeal must begin within, and in time appear outwardly: and as we will not sin outwardly, so we must be as loath to sin inwardly.

Wherefore here also are two things to be observed: the first is, that we fear no more to do ill before men, then we do by our selves. For we be given to be loath to be accounted ill, and yet make no such conscience to be ill: we see thieves, whores, and ill-do • rs are loath to be so accounted, and yet in the mean season, if they can do this secretly, they make no care of it. We outwardly are careful to maintain our credit, and to travail with our selves, yet secretly we can commit sin greedily. What is this but to be painted sepulchers, and dishes clean without, but foul within? Wherefore we are to beware of this, and so much the rather, because the Lord hath plagued them that in outward show have borne a great countenance of religion, whose lives privily were filthy, whose cases and vizards when the Lord hath taken from them, and hath revealed their corruptions, they have appeared hypocrites.

The second observation is, that we look to the privy corruptions of nature lurking in our hearts, which contain such a bottomless pit of corruption, that it is the special grace of God's spirit, to gage them to the depth. We must therefore learn to search our hearts, for it is the fearful judgment of God, when we make no conscience of sin secretly, to have our sin break forth publicly. As when we have no care to pilfer secretly, we shall be brought to steal openly by the secret wrath of God: whereby also secret lusts, malice & hatred, nourished in the heart and affections are permitted to break out in time even into our outward actions. This is a plague to them, who rather would seem to be, than in truth desire to be godly. Covetous men have this property, that they rather would be rich than be accounted rich: such ought our affections to be, that we should indeed rather be godly, than desire to be so accounted of. Let us labor to do well secretly, howsoever for a while it be hidden from the world, that God which seeth our doing in secret, will reward it openly, and in his good time will give us grace to do well publicly.

But peradventure the wicked will say: what ground? what intent? what cause have you to labor so much about the disclosing of the secret corruptions of our heart? But yet alas they are ignorant of this, that because they know not the secret corruptions, they fall the more violently to gross sins, and every man shall try this to be true in himself, that he that maketh conscience of his thoughts, will undoubtedly make conscience of his words, and deeds; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deeds. Besides, he that beginneth to reform his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not be confounded when I have respect to all thy commandments. And Port. 10. 8. Let my heart be upright in thy statutes, that I be not ashamed. Wherefore if we will be truly zealous, we may add another rule, that we have none other end of our zeal, than how we may glorify our God; whether it be in prosperity, or adversity.

This then is the third rule, that we keep a right course & tenor of zeal in both estates. We must especially look to that, whereunto we are most ready, that is, whether we be more zealous in prosperity, and fall away in adversity; or whether we are more fervent in affliction, and overwhelmed in abundance: whether by the one we are not puffed up with security and secret pride; or whether with the other we be not too far humbled and abased. For many in time of peace are religious, who seeing persecution to follow the Gospel, slide back and fly from it. Job's wife whiles her husband was in prosperity could worship God, and show her self in outward things as zealous as Job himself: but when affliction came, she was ready to curse God. We know in prosperous times, many were very forward in religion, who in time of trouble shrinked from the truth: some so long as they may have credit by giving countenance to the Gospel, go far; but when discredit comes they will leave all. But the Prophet saith, I am small and despised, yet do I not forget thy word. O there'on the contrary part, so long as God exerciseth them with any cross, are zealous professors, who being set aloft and coming once above, begin to be secure. We see many in time • f their misery to be much humbled; and whilst they want livings and preferments, we see both preachers and people very godly, who when they have gotten them some living, & obtained that which they sought for, have their zeal choked. Do not many pray for the continuance of the peace of the Gospel, that they themselves might continue in peace and prosperity? Do not many mourn in the adversity of the Gospel, because they mourn for their own adversity? Oh great corruption of our hearts! Oh bottomless pit of hypocrisy! If we were ashamed that we are no more grounded on the word, and that we can be no more holy and upright in our hearts, surely the Lord would so govern us, that he would not suffer either prosperity to quench and carry away our zeal, to be buried in the grave of security; or adversity too much to dismay and discourage us.

This is then our trial herein: if when we are in greatest prosperity, we can mourn with them that mourn in the Lord, and when we are in greatest adversity, if we can rejoice with them that rejoice in Christ. This is a sure token we love not the Gospel, nor favor the word, because we have a love to prosperity; neither are zealous to see the word conremned, because we have an hatred of adversity.

Daniel concerning outward things was an happy man as being near to the Crown: and yet when he saw the God of Israel his glory to be defaced, and an abominable Idol to be erected, he could content himself with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimony of Jesus Christ, and concerning his outward man in a miserable case, rejoiced greatly, and as it were revived, when he heard that the Gospel prospered; and howsoever he was in bands, he never felt them grievous unto him, for the joy which he had, that the Gospel was at liberty. If this zeal were in us, that the word of God were so exact, pure, and holy in our eyes, that when we are most aloft, we could be sorrowful, if the word of God hath a fall; and when we were in our greatest downefull, yet we could be glad that the word of God were set aloft: then surely we would labor to sanctify the creatures of God which we use, with the word and by prayer, and at the least give the tenth part of the day to the worship of the Lord. But if we cannot bestow on him the tithe, it is a token that we labor more for the body than for the soul. And if our souls be far more precious than our bodies, and it is an harder thing to provide well for the soul than for the body, we must devide our times the better, that daily we may bestow some part of our time in the word and prayer: if we would truly espy our thriuings and proceedings in our several callings, and take a diligent view of our selves in our vocations, we should undoubtedly see the plentiful blessing of God, when in truth we use the word and prayer, and his fearful curse to be upon it, when we use it not.

The fourth rule is, that if we will labor for true zeal, we must be patient in our own causes, and devour many private injuries, that the Lord's cause may be the better provided for, and that his glory may go the better forward. For we see, how soon and how grievously we are moved for our own causes, and how soon we are cold in defending God's cause. This then is true Christian zeal, to deny our own reason and private commodities, and especially to seek God's glory, though it be with our danger. This would so stop the mouth of the adversary, that howsoever for a while he thinketh us to be cholerike & mad men, and esteemeth of us as reuengers of our own affections; yet one day he will confess, that we did not seek either our own commodity or our own revenge, but that whatsoever we did, we did it for God's glory and in the defense of a good cause.

The seeking to revenge our private evils doth much hurt, and bringeth great injury to this godly zeal: for if we could speak with the tongues of Angels, and could speak never so gloriously to the delight of all men, and have not love, even to our very enemies, all were nothing, all were abomination in the sight of the Lord. Contrariwise, if we can be content to forsake our selves, and to be accounted as nothing, we shall be more acceptable to the Lord, and find less trouble to our selves.

True it is, that God his children even in their best actions are troubled, whiles they suruay their inward affections, and gage their hearts before the Lord, whether they have not done their things in self-love rather than for love of God: whether in vain glory, rather than for the glory of God: without which exercise we shall never see, whether our actions be pure, or whether they be impure, or whether they be mixed; whether they be in respect of God, or in respect of our selves. Many can rejoice at good things in themselves, and repine to see them in others: many can be grieved with evils in themselves, which will rejoice to see it in others. Wherefore we are greatly to suspect our selves and our zeal, when we are thus affected, because it is a manifest token, that we are not pleased with that which is good for God's glory, but for self-love; neither do we repine for God's dishonor, but at our own discredit.

But we are to learn, howsoever the good is done, to rejoice; and howsoever evil is committed, to be sorrowful. We see the Prophet here was not grieved so much because they were his enemies, as because they were the enemies of God. For if he had thought thē to have been God's childrē, whatsoever private injury he had received, he could have swallowed it up, and more have rejoiced in them, as they had been the children of God, than have been griued because they injured him.

Here then we must learn to bear with the infirmities one with another, but especially with the frailties of the children of God: neither are we so heinously to be offended with the infirmities of the godly, as with the presumptuous sins of the ungodly and obstinate. True it is indeed, that our zeal must cause us most to be grieved for the sins of the godly, by how much they were come nearer to the image of God, than others. Howbeit it must always be with a fellow feeling and pitiful sympathy towards them, as the Apostle exhorteth us, Rom. 15. that the same mind should be in us, which was in Christ Jesus, of which place we have spoken often before.

Wherefore we must make God's friends our friends, without any respect of persons, howsoever they be otherwise far distant from us, either by place, or familiarity, or nature, or howsoever: and on the contrary, whosoever is God's enemy, must also be ours, howsoever we are joined together, yea, though we lie both together in one womb.

This would seem an hard doctrine to flesh and blood, and yet our Savior Christ hath manifestly and plainly taught it us, Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother, and wife and children, and brethren and sisters, yea and his own life, he cannot be my disciple: What? would he have us to cast off all natural affection? and so the Scripture should repugn; whereas it is set as a note of them that should come in the last perilous times, 2. Tim. 3. 3. That they should be void of natural love and affection: and might be contrary to that Exod. 20. Honor thy father and thy mother, &c. No, he meaneth nothing less; but he meaneth, that we should so be joined in natural love, as he speaketh of himself, Who is my mother? who is my brother? even he that heareth the word. So that though we be never so far asunder, we must love them that love God; and though that we be never so near, we must hate them that hate God: yea, and so far as our friends would pull us from God and from his truth, we must shake off all natural affections; not because they be joined to us in the flesh, but because by no means they will be joined with us in the spirit.

Yet in the mean time we must remember, that we do all duties of love, and obedience to them, as in admonishing them, in praying for them, and mourning for them: and then if nothing will serve, but we must either cleave to them and forsake God, or forsake them and cl •• ue to God; we must separate our selves from their corruptions, knowing always, that we must obey the first Table before the second, and piety must go before charity, and we must serve God before we serve man, and nature must give place to godliness.

The fifth rule is, that we must be stricter to our selves, than to any others in some things, and we must offer more liberty to others than to our selves: If we complain of sin, let us be at most defiance with our own corruptions; so when we fight against the corruptions of others, we shall not fight against their persons, but against their sins.

This is the doctrine which our Savior Christ also taught us, that if we would see well to pull out the more of sin in another man, we should first labor to take away the beam of sins in our selves. Why calleth he it a beam in us, and more in others? because our own corruptions are or ought to be far better known to us, than the corruptions of other men, we should be best acquainted with our own infirmities, and know that there is in us a bottomless pit of corruptions. Which Paul saw when he said, that of all sinners, he was the chiefest: that is, he had the greatest light of his own wants, and was most familiar with his own corruptions.

Wherefore we must first judge our selves, and cast the first stone at our selves, we must labor to remove this mountain of sin in our selves: so finding how ugly a thing sin is, and that by experience in our selves, we shall neither flatter others in their sin, nor yet rebuke them too rigorously. For he that doth so travail with his own heart, shall love that good thing in another which he liketh in himself, and shall be grieved for that sin in another, which he hath found grieving before in himself. For as we having been in sickness and are recovered, can by the smart which we have felt, pity the smart of mother, and can tell how comfortable health is to another, which we have found comfortable to us: even so we can show compassion to them, which are stung with sin, as feeling the burden thereof in our selves, and can rejoice at the liberty of conscience & peace of mind in others, which we have rejoiced at in our selves, because in suffering misery, we have learned to offer mercy: let us see this doctrine more plainly.

We shall see some very wary in using a ceremony, and peradventure not without cause, because it is not necessary to edification in the Church of God: and although it may be that they think it lawful in respect of the thing, and in respect of themselves; yet because it is not expedient they willingly refuse it, and will not meddle with it: and then if others do not so, but think it lawful to be worn, and therefore use it, here through love the matter being about a thing indifferent, they must learn to bear with them. Others there be who unwilling to use it themselves, judge straight all others as heinous offenders, that use it.

Let us learn this of Abraham, who refused to take so much of the Egyptians himself, as a shoe-latcher; and yet to others that would take, he would not deny the law of arms. He confesseth that he refused for his nephews sake, and therefore gave liberty to others to do as they would. See this good father was more straight to himself, than to others; and gave more liberty to others, than to himself. So Paul seeing that in some places he could not so conveniently live of other men's charges, as at Corinth, and Thessalonica, although at Colossos he received somewhat, where they were more able to bestow on him, refused to take anything; would he that all men should be tied to his example to do the like? surely no, for what one thing doth he labor about more than this, that Ministers ought sufficiently to be provided for? For we see he was strict to himself in many things, yet evermore he left liberty unto others: as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the use of things indifferent▪ Wherefore he would have Christians of this mind, that they might say thus with themselves: I can do this by Christian liberty, but if it be any hindrance or offense to my brother or any slander to the Gospel, I will not do it: if they do it not, so they make conscience of other good things, I will not in this wage war with them, I will not oppose battle against them, but to join with them in greater and better matters, through love I will pardon the less. We must now most straitly deal with our selves, both for these reasons alleged, as also because we know what mercies of God we have received more than others: we must give liberty unto others, because we know not whether they have received the like gifts, graces, and mercies of God, as we have. If this had been used long ago, what unity had there been established in the Church of God: for want of this, what troubles have risen therein? Here we must beware that we flatter not a man, no not in the least sin, that is far frō the nature of love whereof we speak; but we must so tolerate, as we purpose not to let any man lie in sin, but labor to reclaim it; yet aswaies with the zeal of God's glory, and the hatred of his sin, and with the spirit of meekness, and pity of his person.

Wherefore here doth fitly come in the sixth rule, which is, that then we shall most surely know when our zeal is right; when we are much moved, when God is much grieved; and we are much grieved, because our brother hath so offended.

Here is an excellent and infallible difference between godly zeal and fleshly anger. When the grief of our brothers falling meeteth and is mixed with the anger of his sinning against God, our anger shall not feed it self upon the party because of our wrath, but of his sin, because of our zeal. In pure zeal therefore there must be anger for offending God, and grief because our brother hath offended. When our Savior Christ went about to heal the man that had the withered had, the Pharisees that stood by murmured, because he would heal on the Sabbath day, it is said that he looked about him angerly, and yet it is added that he sorrowed for the blindness of their hearts. Mark here in this notable example, how anger and sorrow meet together. Anger, that men should have so little knowledge of God and love of their brother: sorrow, that through ignorance, they were so foully overseen. So likewise in zeal of his father Christ looked on Jerusalem with an hatred to their sin, and yet with a pity to their misery, which was at hand, he wept over it. Mark this in all the Prophets from time to time, whether it hath not been so in them. Look on Isaiah, on Jeremiah, on 〈◊〉 , on Da ••• •• ••• 〈◊〉 of spirit •• ey •• d not utter their words; and when they most threatened the people for their sins, they were most grieved and feared, least they should fall upon them.

This is a blessed temperature, thus to mingle grief with zeal. But that it is an ouerreaching zeal, where our zeal feedeth more of the person, than of the sin. Wherefore we must crave this special grace at the hand of God by prayer, to be governed by a right zeal, and that we may truly discern the difference between fretting anger, and pining zeal. Samuel spares not Saul in his sin, but notwithstanding his great authority in zeal of God's glory, he telleth him flatly, that he is a sinner; and yet always was he bent to lament for Saul, and to pray for him. If we keep this golden mixture, we shall stop the mouth of the adversaries, who accuse us to be too full of rancor and malice, if we be angry as enemies to their sin, but are grieved, in that for sin they are become enemies to God. If then we admonish others, and he angry with them, not as seeking any revenge of our selves, but as doing it of necessity, because otherwise we shall be guilty of dishonoring God, and showing our selves to be angry against our will, and that we do it only for God's cause, and therewithal remember our selves to be but men, subject to the same, we shall admonish them with that affection, wherewith we of them in the like case would be admonished; and yet as we also remember to be admonished of them, as though we were admonished of God. Doest thou love God's glory? then wilt thou surely admonish thy brother of sin. Doest thou love thy brother? then wilt thou admonish him with compassion. See here is that, which teacheth all wisdom.

I must be grieved for sin, because it is that that casts all mankind from the Lord, because it is such a thing as thrust Adam out of Paradise: it is so grievous a thing that it overwhelmed the old world with waters; it consumed Sodom and Gomorrah with fi • e; it crucified Jesus Christ the Son of God; it is such a thing, as is an enemy to God the Father, an enemy to God the Son, and an enemy to God the holy Ghost: and therefore I must needs be an enemy unto it; yet I must be grieved, as putting myself in the like case, that the offender is. Wherefore many faithful Ministers of God, when they are most hot, they have most heaviness in their souls, least the curse which they must needs threaten, do turn to the confusion of the persons whom they threaten. Thus we see, this zeal will teach us, neither to rebuke sin too coldly, nor yet too hotly. For we shall not so love God, as we shall abuse man the image of God, neither shall we so love man, as we shall hinder or impair the glory of God: for if we be sorrowful that God is offended, and that man hath offended, we shall be sure to make an holy medlie.

HEre the Prophet showing his love to be the cause of his zeal, repeateth in effect, that which he said before. It may seem strange why the man of God should make mention of this so oft, that the word of God is true. But we must know, that he did it to strengthen his faith, in the time of trouble, and that then he might not faint. We think not, that there is such need of faith, because we feel not the like temptations. For they that have no sight of their corruptions, know not their unbelief, and they that feel not their unbelief, feel not the necessity of this strengthening of their faith. And as they that know not their unbelief, know nothing: so they that believe, and see their unbelief, know this to be necessary. They then that have a true trial of their unbelief, know this faith to be a rare gift of God. So that the Prophet commendeth the word of God here of experience: for he saith, Thy word is proved most pure. His meaning is this: This is the cause why I am so zealous, even because I love thy word; and therefore, O'Lord I love thy word, because I find it by proof to be so pure.

That we then may make this our rule for examination, why are we so cold in zeal? even because we are cold in the love of the word. For as our love increaseth, so increase also our delight and grief: our delight to see the thing loved to have happy proceedings; our grief, to see the thing which we love, to be despised.

This we see to be in every kind of love. For a man that truly loveth his wif • ▪ cannot abide to see his wife contemned and discredited: nor the woman that truly loveth her husband can abide to see him rejected and despised. When we love our friend, we are grieved to see any contempt offered unto him. This then we see in the nature of true love, to rejoice to see the person loved, advanced, or the thing which we love, esteemed; and grieved, to see either the person or thing so loved, to be cast down and contemned. It was a grief even to the Heathenish Philosophers to see their doctrine not regarded: were they so moved for the small regard of that earthly doctrine, which had no exact truth in it, but was mingled with infinite errors and untruths, and shall not we much more be moved, to see the word of God, which hath so exact a truth, and no untruth, contemned and little set▪ by? wherefore when we have not this godly grief in us, it is a manifest argument, that our love is very cold. For as our love is the greater, so undoubtedly our grief will be the greater; and so as our love is the less, so will our grief to see the thing defaced, be also the less. When we have much delight in anything, we are much grieved, and who are more grieved to see the word of God trodden down, than the godly? because of all other, their delight is most in it. Not without cause then is this love commended unto us, to be a token of our zeal, and therefore we see Psalm 67. the Church praiseth and provoketh all the world to praise God, when the word had free success: such is the love of it to the word of God. O let thy people praise thee O God, yea let all the people praise thee. Oh l • t the nations rejoice and be glad, &c. As then the children of God think themselves in joy and prosperity, when the word of God is in prosperity; so it being in any trouble, death is not troublesome to them, so that by their death and suffering they may anything confirm the truth, and give countenance to it.

The Prophet of God showeth his love to the word, saying: All my springs O Lord are in it: meaning that all his joy, his delight and affections, were wholly set on the word of God. Wherefore if there be such joy in having it, there must needs be great grief in wanting it. We are herein greatly to condemn our selves, that we are no more thankful; for our unthankfulness bringeth this secret curse, that we are no more zealous, & because many can hardly judge between fleshly anger, and spiritual zeal (such is the rare feeling of this true zeal) they are ready to imagine, that if one be godly zealous, they are straightway carnally angry.

How necessary a thing therefore it is to know godly zeal, all men may see: for as we have said, that the Lord threateneth Revel. 3. that unless the Laodiceans would be more zealous and amend, he would spew them out, that is, he would have no delight in them. 〈◊〉 the Lord would as leeue have us of another religion, as to be so luke-warm in his true religion. For as a stomach is easily brought to provoke a vomit by receiving somewhat that is lukewarm: so the Lord spueth as it were out of his stomach luke warm professors, as them whom by no means he can brook, which is a most fearful thing. We know that the good father Eli 1. Sam. 3. although otherwise no doubt he was the dear servant of God, was grieved for the sins of his sons, and mourned when the Ark of God was taken, was reproved by the holy Ghost, that he should love the glory of his sons more than the glory of God▪ because he did not more severely, and more zealously rebuke his sons, and in that there wanted in him that fervency of spirit, whreby he should have cut off his sons from their office; wherefore the hand of God did cut off his life, and deprived all his posterity of the Priesthood. Although this good man was offended, and grieved with the evils of his sons; yet his coldness in zeal brought • pon him this plague.

Elias (whose zeal as much pleased the Lord, as the coldness of Eli displeased him) was of a fervent spirit; for when the Lord asked him where he had been, he answered: I have been zealous for the Lord God of Hosts sake, and when he complained, that he could find none which had not bowed unto Baal, the Lord vouchsafeth to comfort him, and telleth him, there be 7000. which never bowed their knees to him. Well, because he continued zealous in beating down Idolatry, the Lord came down visibly with a fiery Chariot, and fetched Elijah from earth to heaven.

We need not here speak of the great zeal of Moses, Phinehas, and other of the servants of God. We see and know the cause of this love in the man of God, was the pureness of the word. We heard in the first verse, that the judgments of the Lord were righteous, we have heard in the second verse, that the testimonies of the Lord contained a special righteousness, we shall hear in the sixth verse, that the righteousness of the Lord is an everlasting righteousness, we may see in the seventh verse, that it made him delight in trouble, and in the eight verse, that the righteousness of the Lord is everlasting. Wherefore doth he this? as we have already said to strengthen his Faith: for after he had said, that the rivers of tears through zeal and grief burst out of his eyes, he addeth and rehearseth these things. What shall we say, they are vain repititions? Nay, we know the holy Ghost reproveth them Math. 6. We see then that in so oft commending the word of God, the Prophet showeth to us our unbelief, which he felt so much in himself. When do idle repetitions so much displease the Lord? Surely, when our tongues walk idlie, and in our prayers we speak we know not what. But when a man's heart is full of sorrow, and fraught with grief of his sins, or earnestly longeth after a thing, then let us cry, Lord have mercy upon me, then let us pour out our spirits, & say: Son of David have mercy upon me: Lord I believe, help my unbelief. Thus when the heart is loath to be overcome of unbelief, and when it desireth to show forth his sorrow, or when God's children would exercise their Faith, or feel in themselves any rare joy, which they would gladly express, then they use many repetitions, as we may see both in the book of Chronicles and the Psalms, Praise ye the Lord, because he is good, for his mercy endureth forever: where we shall see in 26. verses this still repeated: for his mercy endureth forever. What shall we say now, that here is any needless repetition? No: well, we see here then, that we must not speak simply against repetitions, but in great wisdom of the Spirit, because the heart of the godly cannot satisfy it self with Faith and feeling of God's promises, unless it breaketh forth as a fire into many speeches.

Hereby we know now, that the man of God here expresseth his faith, & we are to learn, that without some lively feeling of faith, of joy, or of grief, we are not to use oft repetitions, unless happily they be used to stir us up the more to these or such like. So cried the woman of Canaan, O Son of David have mercy upon me; and being rebuked, she still cried, O Son of David have mercy upon me. We would think it somewhat strange, and as a great matter, to see a poor body shoot out so many prayers at once, when they speak out of the abundance of their heart, which is stuffed with so many griefs and troubles.

Thy word (saith the Prophet) is proved true; it hath no changeable goodness, but hath in it an everlasting righteousness, serving for all ages, for all persons, and for all times. Men's opinions fail, the wisdom, strength and authority of man in time hath an end; but this Word is exceeding large, and never hath end.

Thy word is proved pure. Many would think this to be but a small commendation for the word of God: but come to a man when his mind is much troubled, and tell him of the word, and what pureness, what comfort will he find in it? Surely he will be as one that hath no taste in it, and as one that feeleth no more sweetness, than a sick man doth taste in a chip. And notwithstanding all that the word shall do to him, he will still follow his own ways, and go on forward in the devices of his own head. Do men then feel 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.

Look into God's children, how greatly they lament their unbelief▪ look into David, look on Job; look on the late and blessed Martyr of God Bradford, who almost in all his books, and in every meditation complaineth of his unbelief; notwithstanding that he was a man so rich in the graces of God, so thoroughly mortified to the world, so stayed in faith; and yet the nearer he came daily to Christ, the more he still crieth against unbelief. Wherefore Paul seeing this to be a common disease among all men, saith, This is a faithful thing, and worthy of all men to be remembered, That Jesus Christ came into the world to save sinners: this is a faithful saying, with such like speeches, which the Apostle useth as preparatives to stir up our faith.

The pureness of the word is mentioned of the Prophet, when after he had lamented the miserable ellate of the godly, and the great decay of godliness, he crieth out to the Lord, speedily to assist his children, saying. Help Lord (Psal. 12. 4) for there is not a godly man le •• &c. and by and by he addeth verse 6. The words of the Lord are pure words, as the silver tried in a furnace of earth fined seven fold. If we should imagine the purest silver, that is often tried, and serveth in the court for Princes, even so pure must we believe the word of God to be, which not seven times alone, but seventy times seven times hath been tried in the fire of adversity, and still hath remained most pure, and never could any corruption b • found in it We have seen 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, try the word, as you do try the purest metals, with persecution, with torment, with contempt, or howsoever, I tell you the word is true, and this is mine only comfort, O Lord, that though the wicked rage, thy promise forever is unchangeable.

Proued true. What could deceive it? could the Serpent in Paradise? No. What could wash it away? could all the flood in the deluge? No. What could consume it? could all the fiery furnace of Gomorrah, of Egypt and of Babylon? No▪ Look from the first father of all, Adam unto this day, and how many servants the Lord hath died and sound pure; so many examples we have of the pureness of the word. This then we see is a word pure by proof. We esteem greatly of armor of proof, which neither the spear could pierce, nor the shot of gun batter, nor dart in any battle could bruise? oh how hath the word encountered with Satan, and with all his adherents? How many darts of the worldlings hath it sustained, and never yielded? but as a sword of proof hath not only stricken off the heads of Satan, and of all heresies and schisms, but also hath mightily prevailed against powers, and authorities, and principalities in heavenly things. When we have an approved medicine, we think it a thing of great price, being such a one as never failed; but wheresoever it was laid, it wrought the seat: so, here is a tried medicine for the soul, which never did deceive any that use it a right. This is a most rare medicine and sovereign salve. For never sore was so great in man's soul, never malady so grievous, never corruption of sin so fare gone, never was there any wound of conscience so desperate, which either this did not cure being used, or might have cured if it had been used.

This hath been tried, and is approved by all the sick souls that ever were, since the beginning of the world to this day, whereof some were delivered from many sores of their conscience, & many even rescued from the depth of their sorrows. We count him a tried friend and approved, which in no troubles that ever did befall us shrunk from us, and failed us, but stood us in all stead possible: but whom, I pray you, hath the Lord ever deceived us, that put their trust in him? or in whom hath the word of the Lord ever failed? which will stick with us to the end, which will save us from all evils, accompany us in all dangers, recover us in all infirmities, pity and relieve us in all miseries, which will save us from hell, and will speak for us before the ludge, and plead our cause, and even whilst life lasteth, will still stand us instead. Wherefore seeing the word of God hath in it such excellency, that it taketh up all the delights of God's children, and the contempt thereof taketh up all the sorrows of the Saints of God; seeing for being eaten up with the zeal of God's word, whatsoever we lose in the outward man, we gain and are recompensed for it in the inward man; contrary to the eating zeal in all other things whatsoever, seeing the nearer we come to God in his word, and the further we go from our selves, though we were thrown to the ground, we should be reedified; seeing, if we were tried in the furnace, we should find such an happy exchange, that as the gold we should lose no weight, but become more pure; seeing it only reneuth us in trouble, and we cannot more discredit the word of God, than ever to suffer it to be contemned, or not sufficiently esteemed, as becometh a thing of such perfection, glory, eternity, and exact righteousness; seeing it is such an armor of proof, so tried a medicine, so approved a friend: let us crave of God that he would open our eyes, and clear our understanding, that we loving it for these causes, may zealously be set on fire, and truly be grieved to see it contemned.

Thus we see how exact, how pure, how comfortable, how everlasting the word is. Thy righteousne • (saith the Prophet) is an everlasting righteous ••• ▪ Psal. 11. thou ha •• , O Lord, set down a perfect righteousness, which hath been, is, and shall be forever, one, and most constant, thine is the kingdom, the power, and the glory forever: thy hand is not shortened more than it hath been, thy word never could be accused, only let us say, Lord increase our faith: let us say, Lord give us the like faith of thy servants, and we shall have like graces with them, though not in so large measure as they had.

HIs meaning briefly is this: Lord, seeing thy word is so pure, I love it for it own cause, though nothing come withal; if thou wilt bestow anything else of thy servant, I thank thee; if not, I love it still; yea though I should suffer discredit for it, I am content. For I love thy word, because it is a pure word, and worthy to be loved, with what cross soever it be accompanied.

As the common proverb is; Truth may be blamed, but truth can never be ashamed, and iniquity may be ocuered for a time, but yet iniquity one day shall be discovered. It cannot be denied, that it is a singular blessing, which is said of our Savior Christ, to grow in favor with God and man, and to be loved of both, as it is reported of Samuel: because as it is, Eccles 7. 3. A good name is better than a good ointment, and Prov. 22 1. is to be chosen above great riches, and loving favor is above silver, and above gold: neither can there come a more grievous cross to a liberal nature and stout person, than want of it. Howbeit, to search out the cause of discredit, we must always enter into it, whether our conscience telleth us that we suffer as well doers, not as ill doers. For even the very Heathen said; that a man's conscience is as a theater in the world. Wherefore if we suffer discredit justly because of sin, it is to be lamented: but when we have faith in God's promises, and a good conscience flowing from our faith, though we never so much be discredited, it is a small thing. Great is the love of our selves, and great is the care which we have to maintain our credit. For many will be content to hazard their lives, which cannot be content to endanger their good name. For if a man live bereft of his good name, he had almost as live be bereft of his life. And therefore Heretics, as the Family of love, give in precept: that they should rather die, than suffer the credit of their sect to fall. And no marvel: for they see no better life, neither do they feel any true comfort of God in their prosperity, neither can they truly call upon him in their trouble. Thus we see how a name is esteemed in the world.

This then is a true argument of zeal, even when we are despised and suffer discredit, still to bear good affection to the word. For many are lively and quick, whilst they are contented and well pleased, and whilst things have that success which they look for, who when they suffer discredit, are utterly cast down.

We see here the man of God is content to lose his credit, so God be not dishonored, and is ready to buy glory to the name of God with the loss of his own name. For he resteth in this, that though he may be misdeemed, & of the world ill judged of, yet he hath a warrant in his conscience from the Lord, that he will depose for him; and howsoever for a time he beareth the reproach as an evil doer, yet the Lord will one day draw out his righteous dealing, and make it known to all men, Wherefore the Prophet saith, Psalm. 37. Fr • t not thyself, because of the wicked men, neither be envious for the evil doers, &c. And then he addeth, verse. 5. Commit thy way unto the Lord, and trust in him, and he shall bring it to pass, 6. And he shall bring forth thy righteousness as a light, and thy judgment as the noon da • . As if he should say, wait still on the Lord, and possess thy soul in patience, the Lord in time will put away the clowdie mists of ill reports, and will cause thy righteousness one day to shine as brightly as the Sun in the midday.

If we should consider the discredit of Noah, how he was accounted as a gazing stock to the old world; if we should think how Enoch was despised in his time, or how Lot was discredited among the Sodomites, or what contempt Elijah suffered among the Idolaters in the age wherein he lived, with many other holy men, we would think it wonderful. Nay, if we would but consider but how this man of God David suffered reproach, contempt and discredit, we should much marvel. First, when he had the rarest gifts of all his brethren, and excelled them in the gifts of God, he was set to keep sheep in the field, when the rest were sent to advance themselves in the wars. Then, when he had slain the Bear, and was come among his brethren, where he saw the uncircumcised Philistine breathing out blasphemy against the Lord, and his people, and through Faith in God's promises and zeal of the spirit, could not abide him so to blaspheme the living God, marueiling, that his brethren without great indignation should sustain it, he setteth upon the great Goliath, which when his brethrer saw, in contempt they asked what that princocke could do, and tell him, that it were more fit for him to deal with his sheep-hook, then to attempt to fight for so noble a victory. Besides, when as afterwards by his singular dexterity which he had, by playing on the Harp, he had appeased Saul's furious spirit, they could not cease to despise him, and opprobriously said of him, Is not this the son of Jesse? Then being offered one of Saul's daughters in marriage, they mocked him, by disappointing her of her dowry: afterwards, when he should have had the second daughter, who had her dowry appointed and allotted, every clawbacke scorned him; yea Doeg (that was the heardsman) was suffered to slay the children of God: So David was fain to • lie for succor to the Heathen kings, his own men contemning and forsaking him. And yet still he saith, I am small and despised, yet do I not forget thy word. Well, let us see, did not the Lord promote him, after he had thus continued in patience? we know the Lord made his righteousness glorious, and his good name to shine abroad, and his innocence to appear to all men after the death of Saul By faith (saith the Apostle, Hebr. 11. 2.) our Elders were well reported of: whereof some are there said to be tried by mockings and scourgings, verse. 36. We suppose (saith Paul) we are made a gazing stock, and the off-scouring of the world: yet he fainted not, because he knew that howsoever vile he was in the eyes of the world, yet the Lord delighted in him, the Angels of God in heavē, the Church of God's Saints on earth rejoiced in him, his own conscience felt joy & peace, through that patience wherein he possessed his soul. Wherefore our Savior Christ said to his Disciples, Matth 5. Blessed are ye, when men revile you, persccute you, and say all manner of evil against you for my sake falsely, &c. Wherefore let us learn that we are to fight daily against self-love, and love of our credit, and let us be as contented to give our names to the Lord, as we are to give him our goods, our lives and our countries. Let us offer all that we have to the Lord, of whom we have received it, and of whom in his good time we shall receive it again. Abraham gave Isaac his son to the Lord in sacrifice, and yet he received him again. So let us give our names to the Lord by what means soever he pleaseth to receive them. For many would be content to do so, if they might leese their name, because they have been famous in war, or have come by it by some noble sufferings: but to suffer discredit wrongfully, and as traitors, or rebels, and to have most false indictments in the face of the world proceed against us, so that people clap their hands at us, as notable malefactors or heretics, is a thing very difficult. But if our Savior Christ be contemned as a destroyer of the Temple, and S • even be accused to speak blasphemy against Moses, let us be content to leese our name as weldoers also, knowing that the Lord in time will take away the cloud which Satan as a vatle doth put before us, who would persuade us, that when our name is gone, God seeth not, nor regardeth our righteousness. But he that draweth the light to shine out of darkness, he can also in time deliver our names out of discredit. Do the wicked then think to obscure the glory of God's Martyrs? Noah, Lot, Elijah. and all the Saints and Martyrs of the Lord are most glorious, the Lord hath glorified them, we still praise them, and daily they are commended in the Church of God. Alexander the great, in all his royalty, nor Pomp • y, nor Caesar, nor Tully, have ever received such commendarions in their greatest pomps, as have the dear Martyrs of God. And although with the Papists, we make them not as half God's to pray unto them, or as Angels to praise them, yet we praise God for them. Let us learn therefore to give our names freely to the Lord. Some men's sins, saith the Apost: go before to judgment, & some men's follow after. Some men's sins go before, and the godly Magistrate seeth them, and punisheth them. Some men's sins come after, and shall be in time remembered and revenged, if they be not pardoned in the death of Jesus Christ.

Truth is the daughter of time, and in time all shall be revealed, whether it be good or ill; and all ill either in this world or in the world to come, shall be remembered, and come to reckoning, unless it be buried in Christ his passion. All good things either in this life with the Saints of God, or in the life to come among the Angels, shall have their praise and commendation.

For our trial then this is a true argument, that a man doth not love the word for riches sake, because if he were the poorest man in the world, he would love it sh • ll, and whilst he is rich, thinketh the word of God to be his greatest riches. This is an undoubted token that a man doth love the word for liberties sake, because if he were in captivity and imprisoned, he would still love the word, as well as if he were in the greatest liberty. This is a sure sign, • at a man loveth not the word, because thereby he hath credit, when he can be content to suffer discredit for the word▪ and yet love it as dearly, as if he had the credit and countenance o • the whole world. We see it come to pass in all things; the better we mean, the worse we are thought of; yet if we still continue patient, it is a token that we love the word, because it is the word, and we love God, because he is God; we love Christ, because he is Christ. For if we can love the word, though we be in sieknes, though we be in poverty, and suffer discredit, we love the word for the word his sake, and not for anything else whatsoever. If it cometh to us alone, it is welcome; if it come accompanied with other things, it is also welcome: as Eccles. 7. that wisdom is goo • with an inheritance, and excellent to them th • t ••• the Sun. For a man may then have indeed great occasion of well doing; yet wisdom will deliver the soul, and giveth liye to the possessors thereof So as though riches and inheritance will help well, being joȳned with godliness, to give testimony of a good conscience, yet though the man be an heir, it will not deliver his soul; this only the word of God can do, all the other things cannot do it. And therefore this is an unspeakable blessing of the word.

Thus we see how the Prophet loved not the truth for any outward respect, but for the approved pu • ches of it. We must likewise labor to deny our selves and our good names, the too much love whereof is a great enemy to godliness.

Wherefore when we are discouraged to continue our love to the word, for fear of discredit, we are greatly to suspect our love. Many Princes and the chief Governors would follow our Savior Christ, but they were loath • o lose their credit. Wherefore if in credit, prosperate and health, we love the word; and forsake it in discredit in time of adversity and si •••• es: it is a manifest token we loved it for our credits sake, for our prosperity, and for our health; no • for itself and the pureness of it; which was the only cause, why this man of God did love it.

THe brief meaning whereof is: Truth it is, that flesh and blood may think, that when contempt cometh for thy names sake, there were sufficient cause to forsake thy word: but Lord thy righteousness is not changeable, it is not one at one time, and another at another time, but it hath been, is, and shall be one and the same; & as there is one • onstant righteousness with thee, so the rule thereof is set down in thy word, which showeth us what righteousness thou requirest.

Here the man of God teacheth us, how to refell our own reason, which is as ready to be deceived, as Satan is ready to deceive it. For in ••••• ble the diueli will be ready to put this into our heads: this is, think you, the true righteousness, ••• ch you do profess? Do you not rather deceive yourself? see how you are in tr •••• e: 〈◊〉 what loss ye must sustain by your profession? Thus he would de • nde us▪ and make us •• them that are in a burning ague, who having lost their taste, and •• 〈◊〉 troubled, think sweet things sour, and sour things sweet. For such is the estate of God's children in trouble, who in stronger temptations cannot judge, and therefore the devil troubleth and oppresseth the weakness of their sense; as seeing reason most ready to be deceived, and will make them believe, that white is black, and black white; that sweet is sower, and sower sweet; good ill, and ill good.

Loe, here is then a remedy, in the sense of these words: Thou art not, O Lord, as man, who upon new occasions, maketh new laws; and upon evil disorders, maketh new orders: but thy righteousness is everlasting, which was with thee from the beginning, which to this time hath b • n revealed, and shall be ever hereafter; therefore I will not yield to this temptation: for though I suffer for thy truth, yet it is the truth; neither can all the subtleties of Satan, or violence of man make it mutable. O rare gift of God to believe and acknowledge our immutable righteousness, and not to depend on men's devises or shifts, whereby they deceive themselves, as being too shadowish, fading and momentary. They are, laith the Prophet, plausible, but there is no solid • tie in them; they ebb and they flow: but thy righteousness (O Lord) is everlasting. Now whereas the devil himself, the Turk and Pope with other heretics cannot deny, but will confess and grant, that there is one only righteousness, constant and everlasting, that herein Christians differ from them, in that they say with the Prophet, Thy Law is truth. Thou hast set down an exact rule of all righteousness wholly in thy Law, concerning all things that thou commandest; and as I believe therefore thy righteousness to be everlasting, so I look for it in thy word; because that righteousness which is all one with thee, is made known and revealed to us, in thy written word.

We must then rest in this, that as in substance there is one righteousness; so God hath left his word, against the which heretics cannot prevail; because as God's righteousness is pure, everlasting and unchangeable, so his word hath set it down to us; which is as pure, everlasting and unchangeable. This is no small comfort in temptation, whereby we may be stayed: and whereas it may seem to some that in accessions and additions there was not one government both of the Jews and Christians; we must know, that they had one rule of regiment unto Christ, wherewith ou • last addition in substance is all one; so that when Satan and the men of the world will pull us from it, we may say, Thy righteousness is everlasting; and if they ask us how we know it, we answer, Thy word is truth.

This is then the thing wherein we differ much from heretics, for though they give as great and glorious titles to God's righteousness as we d • ; yet they will not with us acknowledge that God's word is truth. For as we see many men, that will come, and are driven to subscribe to these general speeches. That the righteousness of the Lord is everlasting, so they will easily be brought to discredit the word, whereunto they will not stand. For the Turk cleaveth to his dreams, the Pope to his traditions, the heretics to their revelations, the heathen to their fantasies, the worldlings to their policies.

Thy word is truth 1. As there is one sure and never changing righteousness: so I will not clime up to heaven to seek for it there, I will not go down to the low places of the earth to seek it out there, neither will I descend into hell for it, but I will look for it in thy word, according to that, Deut. 30 11. 12. 13. 14. This commandment which I command thee this day, is not hid from thee, neither is it far off: it is not in heaven that thou shouldest say who should go from us to heaven; neither is it beyond the sea &c. And Rom. 10. 6. Say nos in thine heart, who shall ascend into heaven who shall descend into the depth, &c.

Here then is the difference, between the heretics and Christians: Idolaters will have God's word, but joined with their traditions; heretics will have the word, but with their revelations: But we say, that it is all perfect, it is a through truth, and all truth, having nothing too much, nor anything too little. For it were a disgrace to add or detract frō it, to ascribe excess or defect to it. So the Prophet his sense is this: Seeing I go not to the right hand or to the left, though I am contemned; yet herein I stay myself, because thou hast one righteousness, which thou hast certainly set down in thy word, how thy children shall be governed by it?

Here we may also see the infinite wisdom and goodness of God, because otherwise, what misery should we have been in, seeing so many heads, there would have been so many religions? Wherefore the Lord hath set down one perfect rule to govern all, wherein nothing is either abounding or wanting. Our Savior Christ saith John 17. Father, sanctify them, thy word is truth. Father sanctify them, and sever them out being thine, with the word; it is true. Saint James saith, We are begotten by the pure word: this is that sword of the spirit, which heretics cannot abide, and putteth Satan to flight, and giveth us an happy issue, and speedy out-gate in all our troubles and temptations if we stay upon it.

This doctrine is as necessary also for manners: every wicked man will confess the word to be true, yet if we come to examine their life they will fail: for if they were persuaded that the word were truth, how durst they live so profane, such swearers, such murderers, such adulterers, such thieves, and such slanderers? So that we must needs confess that the word for doctrine preserveth us from heresies, and for life saveth us from many corruptions. We must then labor that the word may have a credit in our consciences, that we may not only confess God to be true, merciful, just and righteous, which every ofscouring of the world may do, but let us believe, that all is truth, mercy, justice and righteousness, is sufficiently set down in the word, which word the Lord hath set down for all us to believe and to obey.

SEe here is a further thing. The sense then of the words is this. Seeing thy righteousness • s constant, and there is one constant rule of it; therefore, where besides my contemning I feel also trouble. I do not only forget thy word, but also much delight in it. See a rare gift in the man of God: for this is a singular gift of God, not only in anguish to be heavily troubled, but also to be comforted; not to do good heavily, but to do it cheerfully.

In that he useth as it were a doubling of the word trouble and sorrow, he showeth his grief to be the greater. It is • n hard matter not to forget God in trouble, but a far greater matter then to have a delight and a pleasure in the word, yet so it is that if we can come near the one, we shall also come near the other. Here is our strength, if we forget not the word, and nourish not unbelief, joy and delight will come after; because it is the mercy of the Lord inwardly to recompense that which outwardly he detracteth from us.

Thy word is my delight, or my delight is in thy word. This is the same that the Apostle reporteth of himself, Rom. 7 22. I delight in the law of God concerning mine inner man. The way to come to this, is to fight against unbelief, & to believe the word is most pure and holy. It is a singular comfort to us, though our mind be troubled, when we should do good; yet to do it, since after we have done it, it leaveth a pleasure behind incontrariwise how sweet soever sin is in committing, the pleasure will depart, but the sting of sin remaineth with us still. And surely it is a great quickening to a man when he doth do well. True it is that this quickening cometh from the peace of conscience: But when we cannot only rejoice in the forgiveness of sins, but feel a special comfort arise when we do well, this is a double quickening. For what can be more comfortable, then to be fruitful in good works in time of trouble? When did faith, love, patience, constancy, meekness, and boldness, more abundantly flourish in the Church than in trouble? In prosperity we defer and delay from day today, from tomorrow to next day to do well; but when the hand of the Lord is upon us, it setteth us forward to the work This then must mitigate our grief in time of trouble, and make us jealous of our pr • sp • ri • ie, because we are fuller of the exercise of well-doing in trouble than otherwise. Besides a preacher may better persuade good things in time of trouble, than in prosperity. Well, as it is a general rule in all things that a good beginning is as good as half done▪ so as it is in all godliness, likewise is it in this part of godliness. What is the cause, why men cannot come to this joy in trouble, even because in the very entrance of it, they straight forget the word, and so they either despair, or use unlawful means. This is a thing needful to be considered of. For if a man be in trouble, and hath nothing to overmatch it, then his trouble will ouerquel him. For why do men in trouble lay violent hands on themselves, but because they have nothing in their minds to comfort them, & therefore they fall to desperate means, Wherefore God's children should soon despair, were it not, that they felt comfort in the remission of sins, and stay themselves on a godly security in God his promises and providence, and in an holy courage to be delighted in well-doing. For the godly, whose only stays in trouble, are faith and a good conscience, are brought by their affliction to a sight of their sin, to a desire to have them pardoned, to a feeling of God his mercy in hearing their prayers, to an hatred of their sins. Thus if we can support our faith in God's promises, we shall rejoice in trouble. When heretics suffer for their illusions, and being taught of man, they quickly shrink: but when Satan deludeth them with strange fantasies, they are ready to suffer much. Do we know that heretics will suffer for their illusions, and shall not we much rather suffer for the truth? And yet we see the Lord maketh a distinction between their sufferings & our martyrdoms: For Christians through faith can sing Psalms in the midst of the flame, heretics by their roaring show they have no such joy. It stands therefore upon us even now to be jealous of our prosperity, & to bestow the time which we have, in well-doing, and strive against sin. For we shall break the first wall by this, and so come with joy to the other. And as the word is a comfort in trouble, so is it a bridle from sin in prosperity. For as it doth not let us fall in trouble, so also it bridleth us from sin in prosperity. For to this end we read and hear the word, that in prosperity it should subdue sin, and in adversity it should minister comfort. But what is the judgment of God upon them that know not the word? If they be in health, they seek for nothing but for pleasures, for profit, and for gain, and think whatsoever they do to be lawful; yea admonish a man of his covetousness by the word, yet will he not repent, until either thieves, or fire, or some other judgment of God utterly consume him; but he will object, why should I not get riches? why should I not maintain my gain? Admonish a thief at his liberty of his theft, and it prevaileth no more then if ye should tell him a story, until woeful experience • each him the truth of it by the prison or by the halter.

There is no hope to any profit to persuade the adulterer, until some plague of God have wrought upon him. So we see, when fire is on our houses, when we must go to prison, or yield to any other calamity, men wring their hands, tear their hair, and rent their clothes, crying for woe to themselves and saying they cannot live, they will not be seen in the world, they are ashamed to look their friends in the face, and why? because they have no feeling of the joys of the life to come, they have no stay on God's providence, they feel no comfort in his promises; but they curse, they moil and pine away with sorrow. If we see then the great mercy of God in staying us from sin in time of prosperity, and in adversity telling us, that he doth not punish us in wrath, but in love: and as a father doth teach us the contempt of this world, the desire of the world to come, faith in his promises, patience and repentance: let us reverently esteem the word.

IN repeating the same again, which he had said before, the man of God here useth two words, the righteousness of thy testimonies: whereas before he useth this one word: thy righteousness: so that he meaneth here nothing else, but the righteousness of God revealed to us in his word. For they be called testimonies, both in respect that they be records of God's love towards us, as also they are testimonials of our obedience towards God. So the words may bear this sense: true it is Lord, that that part of thy word, where in thou hast comforted us with thy promises, is everlasting; and that part of thy word, wherein thou hast set down our duties, is also everlasting.

And I shall live: That is, what do men desire but life? that I may live therefore in godly pleasure, Lord teach me to understand thy testimonies. See the man of God doth rest his life in this understanding of the word. They then that are ignorant are dead in sin, Ephes 2. They sit in the shadow of death, Luk▪ 1. they are bound in the chains of ••••• , as Paul witnesseth of the widows that live delicately. For as we cal him a man of death, on whom not the Judge, but the law, or not the law but the fact hath already given judgment: so they are subject to the spiritual death, on whom not God but his word, or not the word, but the sin hath pronounced guilty. What is then life? surely this was life, the estate wherein Adam lived before he fell, his other life afterward, which now is common to us, is a death, and we in him are all dead. For when there was no sin, there was no shame: when there was no shame, there was no trouble, when no trouble, no death. Wherefore sin bringeth in shame, trouble, and death, and hath left us dead spiritually, by cutting us off from God. For as a civil life is when we are obedient to the civil laws; so we live in God, when we live according to his law. And as he is dead civilly, that by transgressing the laws of the realm, hath cut off himself from the common people: so we are spiritually dead, when sin hath cut us off from God.

The Prophet Abacuk saith chap. 2. 4. He that lifteth up himself, his mind is not right in him. Where the Prophet showeth, that though a man for a time swell, not having an upright heart, yet afterward he suddenly vanisheth away, as a bubble of water: for as a bladder with the wind is soon drawn out; so the ungodly with conceit of his reason seemeth to be puffed up, but all is but inconstancy.

The just man saith the Prophet shall live by faith, not by works (as some would dream) for all the shift of them that will be righteous in themselves, will be as a bubble of water; but the just man believing the forgiveness of sin, looking for everlasting life, staying himself on the promises and providence of God, hath true soundness in him. He shall live, saith the Prophet, noting perpetuity of time. So the man of God his meaning is, I shall live. i. perpetually and forever. We see then the great mercy of God, that cometh by the knowledge of the Word, in that we find how he delivereth us from wrath, and taketh us into his favor: he rescueth us from sin, and clotheth us with righteousness: he taketh from us death, and restoreth to us life. But mark who speaketh these words; doth this man of God attain to such an heroical spirit, as to cry, grant me understanding? and shall we think ourselves sufficiently rich, well sighted, and that we are so well clothed, that we need no such prayer? We are like the Laodiceans, who hearing the word were neither hot nor cold: Seeing then we are rather Laodiceans, than David's; we must cry, Lord give us understanding, that we may live.

Then let us learn by other men's harms, which is a princely and heroical kind of teaching. For as Princes children are taught themselves in their own persons, but are not beaten, seeing rather others beaten before them: so the Lord preacheth to our persons, but punisheth other persons round about us, sparing us, that we by their sins and stripes may learn to amend and to repent in prayer.

There is a winter after harvest, after heat cold, and it is usual with the Lord to tempe • his blessings most sweet, with some crossings most sower. Wherefore let us pray with our Prophet for the understanding of God his word, not only to be bettered in our minds, but also reformed in our lives. Then no devil, no hell, no plague, no pestilence, shall hurt us; yea those troublesome trials, which unto others are testimonies of God his wrath; shall be unto us seals of his love▪ which although the world cannot discern, yet by faith we shall both find it and feel it.

IN the last verse of the former part he set down the righteousness of GOD'S law, he prayed therefore that he might have understanding and live; and therefore they that are ignorant have no life in them, because life is only revealed in the word. Sinners then having not received the word, are dead: for the life of sin is the death of man. And our first father was dead when he had sinned, and they who lived in pleasure, and all other sinners are dead; though they for a while prolong their life on earth, yet at death the soul goeth to hell, and waiteth there for the body: and this cuise waiteth on all, Cursed are all that continue not in all things, &c. and after God's great suffering they shall be cut off.

He knew that the beginning of this life was in the word, and he also knew that the continuance of it, was in the word, by the grace of God; and therefore he labored to have it increased by the word, because he was convinced by his infirmity that he might lose it, as Adam did: and therefore he seeketh to finish the course of his salvation with fear.

If David whose zeal had consumed him did yet in this sort pray, how much more ought we, which for every light trouble are discouraged in our duty.

He prayeth for the understanding of the word, because the devil will be ready to allure us from the word, if we be inclined thereto: as he dealt with Christ, when he laid our scripture against it. And yet he liketh not of those that rest in the literal sense, but he craveth the spirit to teach him according to the word: for the spirit quickeneth, and flesh and blood doth not reveal these things; and all that are of God, must be taught of God, Isa. 54 yet always agreeable to the word.

Now in this part he prayeth that he may have understanding and ease from his trouble: this request he groundeth on these reasons: first, of his earnestness, in the four first verses: secondly, in respect of his enemies, in the sixth verse: and thirdly, in respect of God's mercies, in the fifth, seventh and eight verses.

In the four first verses he setteth down his earnest desire and zeal that he had, and he prayeth that he may have a good conscience, in the first verse; and faith in the promises, in the second verse: teaching that these two were all the comfort that he had in trouble, when he suffered for well-doing, and had his sins forgiven, and had the favor of God.

Then if we will stand in trouble, let us labor to be grounded on the promises of forgiveness of sins, of a new life, of his fatherly providence; and let this purge us from sin: and if we can do this, then nothing shall separate us from God, as Paul saith Rom. 8. and again he saith, there is no condemnatiō to them that are in Christ, for they have his spirit to purge them from sin, and to strengthen their faith.

The want of these causeth men to step back, and the weakness of our faith & the carelessness of these causeth such fear in God's children, and such shrinking: for the devil layeth their sins to their charge, which they see not discharged, and their faith is weak, and therefore they are diuing up and down. And surely trouble must come to all, for so it is ordained, though to some less than others: and therefore when it cometh, we are faint, if we have not been careful to keep a good conscience, and to strengthen our faith. But if we have done thus, then shall death be pleasant unto us, for we shall be blessed, Apoc. 12. and our works shall follow us, that is, our faith and the fruits of our faith.

Again if we suffer for our sins &c. then we want faith and a good conscience, and therefore we murmur and cry out, yea and go to witches and wizards. Yea God's children, though they come not to this gross sinning, yet they inwardly grudge, and they have secret murmurings, because they have failed in strengthening their faith, & keeping a good conscience: but the children of God that make Christ all in all, they say the Lord giveth, and the Lord taketh, this is the patience of God's children. And Job did not fail, till his faith failed: and though his three learned adversaries reasoned against him to prove him an hypocrite, yet his conscience sustained him, and therefore reckoneth up his virtues, chapter 28. and 31. And he also confessed his faith, I know that my Redeemer liveth: this was his faith, and this was his conscience that in his trouble sustained him.

These things have no less fruit in prosperity; for the want of them cause men to lift up themselves on high, but the word represseth pride, lust, and love of worldly things; so that they are •• ū • le in prosperity: for the worldlings seek after the things of this world, because they never felt the peace of conscience; they seek their own glory, because they never felt what the glory of God was, and never seek knowledge; because they know not what the soul is. Yea the children of God, because they labor not continually to keep a good conscience, and to strengthen their faith, they are carried away with the love of earthly things, after the example of the wicked: for prosperity is as a flood which carrieth all things with it, and as well good as bad; and therefore they are often carried away with the love of these outward things.

But the children of God which do diligently labor after these things, they behave themselves so, as that God may be glorified by their prosperity and adversity: for in prosperity they chiefly set by the forgiveness of sins, and everlasting life, and if these be once sure then for other things if they have them, they take them as overplus of his favor, and confess that wisdom is good with an inheritance: yet if these things come not, the fear of God and his word is never the less acceptable, and can be content • o say with Jacob, if I may have meat and drink and clothe, then will I be content, as Paul commandeth. And if they have abundance, then they are in the house of mourning, knowing that those things may be taken away, Eccles. 7. And thus we see Job walked war • lie even in the midst of prosperity. Though men know this, yet because they do not practice it, therefore it ought to be often repeated, and this shall take excuse from the wicked, and it is safe for the children of God.

In the four first verses are generally set down his care and zeal: first, his zeal and fervency: secondly, his truth without hypocrisy: thirdly that he desired nothing, but agreeing to God's will, that he might keep God's commandments: fourthly, his perseverance: fifthly, his faith, his patience, and hope: sixthly, the means to confirm his faith: seventhly, the meditation of God's judgments to confirm his faith.

He devoured not his griefs, nor nourished his unbelief, but sought the remedy thereof by the promises of God. And this often cometh to pass that men have wants, and yet bite on the bridle, and therefore they obtain not, because they have not faith to pray, I am. 1. as the Israelites did long bite on the bridle, and at last cried and were helped: therefore it is a great grace, when we can make our wants known by prayer.

These properties of prayer are necessary, for certain Heretics, which reason, either God will give, or not give; and if he will, we need not ask; if he will not, it is vain to ask. But we might answer, that then the prayers of God's children in the Scriptures, and the precepts of prayer are not in vain. Again, the promises of God were in vain, which are made to our prayers: or else they might be fed without bread, and do other things without means. But God hath appointed us to pray, that he might try our obedience, and that he might give his blessing to us: so that we must use that, if we will attain his mercy.

His fervency is noted by crying, which noted the earnestness of the affection, not the loudnes of the voice. The voice is loud when it cometh to God, as Anna and Samuel are said to cry, and yet they speak not: so the blood of Abel cried Paul Rom. 8 teacheth what this crying is, namely, the earnest desire of the heart, which is the prayer in the spirit: Ephes. 6. and 1. Thes. 1. he prayeth for the spirit, as the most secret part of their heart, as Mary: My soul rejoiced, and my spirit &c. And thus it ought to be, because God is a spirit. James in the last chapter noteth it by feruentnes, which is commended Rom. 12. then we must labor that our most secret parts may be occupied, when we pray to God. Then he rebuketh coldness of prayer: for all men do know that God in the giver of all things, and therefore all pray, yea Heretics and worldly men will pray, yet many prayers are customary and of fashion.

This zeal may be come to, if we crave of God the feeling of our wants; as the want of meat causeth the stomach to desire meat; and hereof cometh fervency (Rom. 8.) and our wants must be considered in respect of our selves, or of others: and not only in affliction, but also in prosperity, whose baits have caused God's children to take as great wounds at Satan, as ever they did in adversity. And prosperity will make a man careless and proud, and vainglorious; as adversity doth make a man despair; and a man is in as great danger in prosperity, as in adversity. Therefore we have as great need to complain in prosperity, as in adversity. And therefore though some of great judgment have thought, that O Lord have mercy on us, and make •• ste to help us, and such like prayers, being made in the adversity of the church, ought not to be used now in this prosperity. Yet I dare not discredit the judgment of the ancient in this respect, seeing that it may at all times be made with profit, if there be understanding; for there is ever need to make this prayer, • od therefore it may with profit be made.

Our wants must be considered either in our selves, or in others: and in our selves, either in respect of faults in us, or of good things which we want: and in others, either in respect of the whole state, or of some particular persons. And for our sins we have ever great need to pray, and the great barrenness of good things ought to force us unto prayer. And the great wants which we see in our selves, as the emptiness of good things: & again, the great danger of the temptation of the flesh, the world and the devil. And therefore when Christ had taught his Disciples to pray for the forgiveness of sins, in the next words he biddeth them pray for the deliverance from temptation. Now our Creed teacheth us to believe that our sins are forgiven us; and we have need to pray, Lead us not into temptation: therefore even after we believe the forgiveness of sins, we may be tempted to evil: & so Peter, so soon as he had confessed CHRIST to be the son of God, was tempted to dehort his Master from suffering; yea, to deny him, as he did indeed. And therefore whilst they have not looked to this, the children of God, when they have most flourished, have foulie fallen: as Noah, when he had been delivered from the flood by the Ark, yet fell into drunkenness. So Adam, Lot, Peter, and others. Therefore these manifold infirmities of our souls ought to move us to pray. And as the soul hath in it the root of all sin, so the body hath in it the root of all diseases: and therefore to pray against sudden death, which hath sometime reigned in the Church, though now we be free from it, and manifold diseases, which now we are subject to; these things seeing they are in our selves▪ therefore in respect of our selves we have need to pray.

Again, the manifold necessities and wants of the Church both in spiritual and temporal graces, the wants of our wives, whom we have received of God, so we must yield to God again: also the wants of our children, and such like, ought to move us continually to pray. But those covetous men which live and die to themselves, shall once see what need they had to pray, and feel the want of their prayers.

Again, if we had no need at all to pray, yet where is our zeal to God's glory? how should we be moved, when we see God dishonored by the wicked lives of many, and also by the heresies which do greatly flourish?

Also the dullness of our wit, and weakness of memory, and other gifts of the mind, which are often greatly weakened, and often taken away: these ought to move us to pray that they may be continued with us.

Also in prosperity, for then the devil doth move us to presume, as he moveth to despair in adversity: and he prevaileth by accusation of sin in adversity, against none, but those which have presumed in prosperity.

Again, in our goods, the danger of fire, thieves, &c: that we are in. And if we think that we can by wisdom be wary, then we deceive our selves: for the most wa • ie have been deceived.

Also in our journeys, the danger that we are in: likewise in our names, we have great cause to be careful: for that an ill name commonly followeth the profession of the Gospel: and therefore in the Psalmist they often pray against false tongues, especially that God may be glorified by their good names.

Also the want of wives, children, servants, and every man in that calling wherein he is, as the Minister in his calling, as Paul: who is sorry and I am not sorry? and the Magistrates in their circuites, when either they are sluggish themselves, or for want of laws, cannot do what they would.

Also the untowardness of our kindred, whereby we are often discredited.

Likewise, when we have enemies, we have need to pray that we be not circumvented by them, and also we must pray for them.

Then in the Church we shall see such scarcenes of Preachers, such a company of Heretics, and other wants, as if the communion of Saints be dear to us, must needs move us to pray.

The Common-wealth also, being subject to privy conspiracy, and for rain war whereby it might be overthrown: these, if men be lovers of their country, will teach them what need they have to pray.

Then if we see these wants, we must pray that God will touch us with the feeling of them, and also that he would make us thankful for turning so many judgments from us, and so many mercies to us.

With my whole heart. That is, without hypocrisy he laid it out before the Lord, that he might receive help from him. And this the Lord requireth in our prayers. For though many do pray and yell, yet because they pray with great corruption, and have not poured out their heart, therefore they have not been heard. The heart of man is most unsearchable, and no man can find it out, but the Lord discloseth it. And therefore neither we, nor others can see it, Ierem. • 7. 9.

This may appear by those that immediately upon the fact, or when punishment is upon them, will be sorry: but a little after, when the shame and punishment is past, then are they no more touched with it. So when we are sick, when we are in danger of any loss, we seem to pray with our whole hearts: yet after we remember not our vows, which showeth that we examined not our hearts.

As the Lord doth search the heart, so doth his word: for all things are open to it, and it revealeth the secret corners and hypocrisy of our hearts, if we will apply it to us, and not think that the word is spoken to others. As we cannot see our face but in a glass: so we cannot see our hearts without the word. And if in the word we will see our hearts, then must we bring them to the presence of God: for he hateth hypocrisy, & will be worshipped in truth, and therefore we must be true Israelites. For, seeing that we have to do with God, we must come in fear and truth: for the Angels cover their faces, Isaiah 6 and God's people even when they had joyful messages yet feared, and said they should die; because they had seen the Lord; as we see in Daniel, Z • charie, Mary, &c. at the presence of an Angel, much more of God. A natural subject feareth when he seeth his Prince, especially when he hath made a fault: so we if we bring our selves to God's presence, we shall be greatly humbled; as the man of God doth Psalm. 139. which is most notable for this purpose. And this counsel giveth David to his enemies, Psal. 4 Tremble and sin not. And 1. Cor. 5. Paul approveth himself to God in all things, because all must appear before God. And Act. 23. he believeth that the Lord will come to judge the quick and dead▪ and therefore he laboreth to keep a good conscience. And surely if we could do this, to set God before us in all our thoughts, words, and deeds, with fear, as he is a glorious God; and with love, as he is our God in Christ: we should fly from sin, because if we should sin, it would be revealed unto us, and we should also be in some measure prepared to perform the good, and avoid ill.

When he prayeth that he may keep God's statutes, he showeth that he desireth nothing but that which is agreeable to God's will. So must we in our prayers first desire the things that are for the glory of God, and those things that are good for us; according to his good pleasure, whether it be to receive mercy, or to have punishment turned from us.

This is the cause why we obtain not, because we ask amiss. I am. 4. Many ask things not agreeable to God's will, and yet have them; as heretics, idolaters, witches, thieves, &c. yet they obtain not these things in mercy, but to their further condemnation; which he granteth to his children for their good. Thus he gave quail to the Israelites, yet he sent leannes to their souls, which turned to their destruction. And thus have heretics, &c. their evil requests granted. This is the greatest sign of God's wrath, when by these things he prepareth them to their just destruction. This then is no argument that we should ask things contrary to his will. As their faith is evil, so they have according to their faith.

WEe may note his great diligence in resorting often to prayer, and his sundry times frequenting of it. In which diligence, for our instruction, let us observe three things. First, often asking. Secondly, Wisdom in this often asking. Thirdly, cheerfulness in asking.

First, we know, they that are diligent in prayer, will ask often, and can hardly satisfy themselves in their desires, as we may note in the Prophet, by these former and such like speeches: where we must learn thus much. We must not be content to use one sigh, or one groan, and away, or a few words, and then think we have prayed well, but we must be importunate with God.

That this holy importunity is to be used, we may see by our Savior Christ's words, Luk: 21. verse. 36. Watch & pray continually▪ and by the Apostles exhortation. 1. Thess. 5▪ Pray continually; in which places the holy Ghost commendeth assiduity in prayer. Wherefore God often denieth us our requests, because we use not to pursue and prosecute them with servant prayer. For if we have prayed twice or thrice for one thing▪ and yet are not heard, but receive as it were the repulse, we straightway surcease, and leave off our prayers: contrary to the practice of this man of God; who would not suffer any repulse, but still continued his prayer both morning and evening. So that we are to know, that if we will obtain mercy, God will sometime defer his grant to try us, whether we ask carefully or no, whether we truly and reverently esteem of the thing prayed for, whether we believe thoroughly his mercies and promises, and whether we will as thankfully use it, when we have it, as we did carefully pray for it, before we had it.

The Lord cannot away with our cold asking, and when we give but one sigh, and there comes sometime one tear, which is as the tear of an harlot; he seeth that we feel not our wants thoroughly; we esteem not of his mercies reverently; we make not our request earnestly; and therefore he sendeth us often as empty away as we came.

We must then give the Lord no leisure to be free, but prosecute our prayers with importunity, as did the Widow mentioned in the Gospel.

But we must remember in our often prayer, to use the wisdom of the spirit, which was the second thing observed in diligent prayer.

For some use prayer often, who wanting heavenly discretion, turn it to their own discommoditie. For some have perverted most wickedly these places before alleged, through too strict a consideration of the assiduity of prayer, and thought that they might give over all their callings in an active and cruil life, and wholly and continually bestow all time on prayer. But this was too preposterous a diligence, which that we may avoid, it shall be true wisdom, so to devide the times and seasons, as we may impart those times on prayer, which most may make for God's glory, and which best make for our calling. And for those places of our Savior Christ and the Apostle, wherein we are commanded to pray continually: the meaning is, that we should always be ready and affected to pray, in prosperity and adversity, and at all seasons fit for prayer, that is, when the Lord doth call us to it, and our estate doth require it.

This doctrine is easy to be heard, but hard to be practiced. Well; then this is true wisdom to choose the Sabbath wholly to be spent in the word and prayer from morning to night: and so to devide the seasons in the other days of the week, as with David and Daniel▪ we may pray at morning, noontide, and evening, and that therewith we have a special care to bestow the rest of our time in walking in our calling. For as there is a time of hearing, so there is a time of putting that in use which we have heard: as there is a Sabbath for God's own worship; so there is six days for us to labor in: and as there is a time of praying; so there is also a time of practicing. Neither would the Lord have us always reading, hearing, or praying; but after we have read, heard, and prayed, to show forth the fri •• of them in our conversation to his glory. And as heretics in the primitive Church, and since that time Monks and Friers have labored to teach a continual praying; so even at this day Satan bewitched the hearts of many with that persuasion; wherefore we must know, that the Lord will have obedience, rather than sacrifice, and mercy more than burnt offerings. For why do we hear, but to learn obedience? and why do we pray, but to put our prayer in practice? or why have we knowledge, but to use it to God's glory? Neither doth that saying of our Savior Christ to Martha vithstand this doctrine, although many heretics have both objected and perverted this place, to make it serve their purpose; who falsely allege the place, saying, Mary hath chosen the better part; whereas the true words are, Mary hath chosen the good part: in which place Martha was not reproved in that she was a good housewife, or for that she entertained Christ; but for overmuch laboring in her huswiferie and entertainment, at such time as she should have been better occupied. Neither was Mary commended for that she did nothing but hear and pray; but for her wisdom, in hearing Christ carefully at that time when he preached; and in that she knew, that Christ did less care, and would be better satisfied, though her p • ou • sion was more slender, than that to more solemn preparation, they should neglect the doctrine, which was the foo • e of their souls. Otherwise it must be supposed, that Mary was as careful an housewife as Martha, for else undoubtedly our Savior Christ would not have so commended her for wisely discerning the times, especially seeing the holy Scriptures count them worse than infidels, which will not provide for their families.

But this doctrine is sweet to them that maintain it, that thereby they might avoid all laborious callings, and all crosses which commonly accompany the same. • or it is the subtle policy of Satan, when he cannot get us to neglect prayer, to endeavor to bring us preposterously to use and frequent prayer, by causing us to lay aside our callings; which according to God's holy ordinance we had professed: wherefore let us labor in this wisdom of the spirit wholly to take up the Sabbath to the Lord, and so d • u •• e our other times, as we may still persevere in our callings, which if we do, we shall have better motions, and not incur so dangerous opinions as we should do, if we gave our selves to continual reading and praying. But shall we speak of this doctrine in this our age, which rather needeth a spurr than a bridle? wherein many pray but obtain not, because they are not diligent: many hear but are fruitless, because they use no diligence. For besides that they want this wisdom of the Sabbath, that that is appointed for the growing of their souls, is spent in worldly cares. These kind of men have their souls very barren, who neither use the Sabbath, nor redeem other times of their callings, to bestow anything in hearing or praying: or if happily they do hear, they rather make it a matter to • arpe at, than to be instructed by it. These men as they will hear no true things, so they will hear false; and though they will mark no good things, yet they will mark ill things: not that there is anything false or ill in the word; but in that as to an humble spirited man the Lord maketh the word the savor of life unto life: so unto them that are ill minded, the Lord maketh it the savor of death unto death, and giveth them over in the pride of their hearts unto Satan, that he may delude them; by deceiveable colors For many will be ready in hearing to snatch at this and that, if anything may make to cloak their licentiousness; who as they have itching ears, and greedy minds to hunt after evil: so by the just judgment of God, they fall into the misunderstanding of the word. And to speak the truth, do we think that the devil like a roaring Lion co • passeth us about, the flesh daily rebelleth against the spirit, the world continuilly sighteth against us, are we truly conscious of that ignorance which ouerwhelmeth us, and gu •• tie of those manifold temptations which daily overcome us, and shall we not think that there is great need to use the means to withstand these, which is the word and prayer? Nay, God's children notwithstanding they use prayer fervently, and accustom themselves to the word diligently, feel the devil so strong, the flesh so subtle, the world so deceiveable, that they think not the Sabbath sufficient; but redeem all time possible, to bestow in the means to withstand their assaults. Besides, if we must needs eat every day to preserve natural life, needs must we give our selves to the word and prayer every day, to preserve that life which we have in Christ Jesus. Two sermons on the Sabbath are not sufficient for a man to feed on all the week after, if he be well acquainted with his own wants, if he truly consider of his dangers.

Our Savior Christ willeth us, if we will obtain, to ask earnestly, if we will find, to seek diligently, if we will enter, to knock continually. Furthermore, this wisdom of the spirit must teach us to bestow that time in God's worship, which is most fit in respect of God's glory, and our own estate: wherefore the children of God will not omit the morning, as being the fittest time for all good things.

Human wisdom teacheth, that in all things, wherein is any commendation & excellency, the morning time especially is to be spent. The student for his study, the world • ing for his devising counteth this time again. Yea the drunkard, saith the Prophet riseth early to be filled with wine. Wherefore if the word and prayer be our chiefest pleasures; • f the belly and the meat shall perish in time, but the word will make our souls co • ti •••• forever, seeing without it our souls cannot live, and in respect of it all other things are ••• •• ngbyes and accessories: then true wisdom to attain to it, will make the best choice of the morning. And if in things which are agreeable to nature, we serve morning as an help to bring things to pass in, much more had we need to use such helps in those things which are less agreeable to nature, above nature, yea contrary to nature; as is prayer, and the spiritual understanding of the word.

Nature and experience teach us, that our memory is quickest, our senses are readiest, our natural powers ablest in the morning for meditation, because our mind is then free from ill, vain, and worldly thoughts; our memory is renewed and hath recovered far greater strength▪ our senses are not in • eigled with any outward things; our natural powers being re ••• ed, have then their greatest liberty. Wherefore seeing by nature we are not capable of the •••• ; but it goeth with nature as against the dream or against the • air: now necessary is it in the morning that the first thing to come to our eyes should be the temple of the Lord▪ the first thing to our ears, his word, and to season our minds with meditation of the same: so that we may walk with Elijah all the day after, in the strength of those things, which out of the word of God we have heard or read. And although no time is unfit for the word and prayer: yet now we speak not simply what time is fit, but what time rather is most fit herein to be used.

On the contrary, when we have been travailing in our worldly business▪ many things have occupied our senses, and after much travail, we provoke our appetite to receive • e •• e; and after much l • bouring, and much eating • o • ned •••• ea ••• es, much dullness •••• peth upon us, which hardly will admit us with any good profit to hear the word of God. For even God's children though they • i • iue by all means, that they become not oppressed with meat and drink; and yet they feel after their • epa •• , a natural • ea • ines and dullness, which maketh them less able and fit to receieue the word with readme and reverence. For to the receiving of the word and prayer, two things especially are necessary: that is, a prepared mind before we begin; and an examination, that meditation with our selves after we have ended: else, if we come hand over head, as good never a whit as never the better. True it is indeed, that as a man going continually in the sun shall in time have a black hew: so in oft hearing a man may attain to some knowledge, but he shall never without this true preparation and examination of his heart attain to the soundness of judgment Most needful it is with prepared minds to come to the word and prayer; because when we hear the word, the Lord cometh down into the Church as it were among us; and when we pray, we mount up as it were to heaven among the Angels: wherefore w • • re not to come to so high a banket with unwashed •• nds▪ not to draw near to the marriage, without our wedding garment; but we must take heed, with what foot we enter into the house of the Lord, • east happily we offer the sacrifice of fo •• es. For foo • es think they have done well, when they have given their bodily presence, when they have heard and prayed as others do, never preparing their hearts, or examining their own wants. But we must learn truly to search our selves, and according to our nec • ssities we must pray that the • i • is • ers mouth may be opened, who i • preaching is the mouth of God speaking to us, and in praying is our mouth speaking to God for us.