Works

THe self same argument and matter is here repeated, which was before, but after another manner. He saith portion 16. 1. I have executed judgment and justice, leave me not to mine oppressors. The which in sense being all one with the other, and seeing we have delivered the doctrine at large before, here is not much to be spoken. Only we may observe this, he here layeth his misery open, and unfoldeth his estate before the Lord: Behold (saith he) O Lord, thine eyes are upon the righteous, thine ears are open to their prayers. Thou seest my case, let me s • e thy grace, that I may know for a truth, that thou lookest on me. The cause then, why we oftentimes are not helped, is, because we hide our troubles from the Lord.

True it is, that the Lord seeth all, although we should hide all; neither needeth he the displaying of our own miseries, but yet in all troubles he would have us to open and acknowledge our grief unto him, that he might the better make known to us, that he hath help laid up for us.

Wherefore we must beware, least at any time we smoother our estate, or seek unlawful means, but in all things with prayer and supplication make our necessity known to the Lord. His reason joined herewith is this: For I have not forgotten thy Law: that is, although O Lord: there is great want of obedience in me, and I cannot, and have not exactly kept thy commandments; yet I am none of them that contemn thy Law; wherefore O Lord help me. Thus we see still that the man of God suffered as a weldoer, teaching us, that if we suffer as ill-doers, the rod of correction shall not depart from us, until in some measure it hath wrought in us repentance: but if we suffer with him as well-doers, we may boldly use this argument, and with this reason desire the Lord, that he would take his own cause which we maintain, into his own hand. And although he was a sinner, which here he doth not deny, and did forget many particular points of the Law; yet he purposeth rather to show, how he was no notorious sinner, or such a one as did foully and gr • ssely forget the Law. So his meaning is thus much in effect; Although I have offended, yet have I not cast thy Law behind my back; I find and confess, how of frailty and infirmity I have offended, ••• not maliciously and obstinately.

Wherefore although we cannot be free from all sins, yet we must beware of presumptuous •• •• ▪ and although we are weak, yet we must not willingly and wittingly depart from the law. What then is the cause, why oft it is so long ere we be delivered? even because we lie in some secret sin. For we must plead our cause in a right plea, if we will plead with God; if we suffer as well-doers, we may pray to the Lord for defense: but if we suffer as evil-doers, we must labor to repent. Wherefore in all discredit, reproaches and ignominies, we must labor to say in the truth of our hearts: I have not forgotten thy Law.

THis agreeth also in the second place with the second verse of the 16 Port▪ whereof we spake before, Answer for thy servant in that which is good. The children of this world are wiser in their kind, than the childrē of God, & the man of God had such enemies, as in subtleties were wiser, in force stronger, and more valiant than he; which made him enforce his prayer to the Lord, that he would be his tower against their assaults, and his advocate against all their policies.

Thus we see he trusteth not to the equity of his own cause, but to the Lord: whereby we may gather, that the cause why our oppressors prevail oft against us, is, because we trust too much in our own wits, and lean too far upon our own inventions, opposing subtlety to subtlety, one evil device to another, matching and maintaining policy by policy, and not commit our cause to the Lord. Wherefore in such a case, we are to pray to the Lord, to put wisdom into our mouths, that we may be taught what to speak, and strength into our hands, that we may know how to fight.

Quicken me according to thy word: whether the Prophet desireth to be quickened corporally or spiritually: whether for that he was ready to be swallowed up of his adversaries, or for that he needed some inward comfort, or whether it were for both, it is not greatly material; but I think we may safely take it in both senses. For if he were quickened in the spirit, he knew that the other comfort would follow after: So that if we understand it spiritually, he prayeth that by faith and quickening grace, he might be encouraged to go on forward, and that he might no more faint hereafter than he had done heretofore. Without which grace supporting and renewing him he was like to quail under the burden. Thus we see God's children are often at deaths door in body and soul, and therefore had need to pray to be quickened.

In that he addeth, according to thy word: he giveth us to wit, that all our help is in the word of God, and that all our helps which proceed not from the word and promise of God in the end become vain. Although this doctrine seemeth at the first to be a common thing, yet the only cause why we so often faint under the cross, is, because we forget God's promises, or el • e we cannot believe that the truth of them particularly belongeth unto us. And this is that that maketh the very children of God, so often to stagger, the want whereof is great. Suppose ye saith our Savior Christ, that the Son of man when he comm • th shall find faith on the earth? whereby he noteth what an hard thing it is, to have true faith, which so is fixed in God, as nevertheless there is no faith, but in his word.

HE said in the portion going before, they are far from thy law: here he saith, they seek▪ not thy statutes: in which words he expresseth his meaning more plainly. In the former place he saith, they were far from the law; here he confesseth they sought it not at all. His meaning of this verse is thus much: I see their manners are wicked, I know they cannot prosper in them, for thou art the judge of the world, therefore they have no interest to salvation. And why? there is no coherence between wickedness and salvation. If we were in truth persuaded of this, we would not so lie in sin. For if we did surely believe that salvation pertaineth to none, but to them that keep a true faith, and therewith labor to join a good conscience, how durst we be so bold Idolaters, so profane swearers, so irreverent breakers of the Sabbath? If blasphemous mouths were thoroughly persuaded of this, would they not tremble and quake, that now mock and scoff at the ministry, and ministers of the word? we see then how p • arcing words these are. They that depart from God, by going to wizards, they that go far from his word by changing his holy Sabbath, which is as a day of medicine for the soul, into an hurtful day, the Lord will also depart from them, the Lord will be far from their salvation. All sins wherein men lie and continue, put them far from salvation. But who then shall be saved? even they that labor for faith and a good conscience. Who then shall be damned? they that are far from faith, and seek not God's law.

As this doctrine is to the terror of the wicked, so it maketh for the comfort of the godly. We see the ungodly prove very courageous, and thrive very notably in their sin, not being presently punished, because such is our corruption, that until we taste some outward smart, we become hardened. This declareth, in that we abstain from sin, only for punishments sake, and we would sin at riot were there no punishing, that we are but Hypocrites, and such from whom salvation is far off. Well if salvation be far from them, that seek not God's law; then may we gather on the contrary, that salvation is near them that seek his law: for like is the rule of contraries. If we then labor for faith and a good conscience, we may assure our selves of salvation. Wherefore, wouldest thou have assurance to be saved? let the word be near thee in thy mouth, and in thine heart, Rom, 10. 8 Let it dwell plentifully in thee with all manner of wisdom, Col. 3. 16. Here is also a good rule as we see, whereby we may discern who be good, and who be evil. Here the Lord hath set down one steadfast order, which is a touchstone to try all men, and howsoever we account of it, it is always the same, and like to it self, condemning sin, commending holiness. Oh to what extremities should we be brought in these latter days of sin and iniquity; wherein heresies have so corrupted doctrine, and ungodliness hath so stained our lives, if we had not this constant rule of God's word among us▪ Oh what a treasure is it whereby we may see heresy and avoid it: whereby we may see truth and follow it. Which rule of equity, seeing willingly the wicked depart from, they are worthily plunged and plagued in their own sins.

THat is: True it is, I am a sinner, O Lord, but yet I am not a desperate sinner, as mine enemies are; but such a one, as on whom thou wilt show thy mercies: therefore I hope, that thou wilt help. If thou shouldest simply deal with me according to my deservings, I should be condemned: for who can stand in thy sight justified: but I compare not myself with thee, but with them who are become mine adversaries.

According to thy judgments. Such is thy fatherly mercy, which forgiveth my sins, and heareth my prayers, that thou wilt not reward me according to mine iniquities, but wilt favorably look upon me, according to the multitude of thy mercies.

THis sentence is the same in effect with diverse other in diverse portions of this Psalm. As, The proud have had me exceedingly in derision: the proud have digged pits for me: the wicked have laid a snare for me, and such like.

Now in that he saith, my oppressors are many: he showeth that he had not to do with one man or two, but with many. It is a matter, as we have shown before, to be godly among the godly. but he is a devil, that is evil among Angels, and therefore was he worthily cast down into hell: and he is a sinner, that will sin among Saints, and therefore justly was Adam thrown out of Paradise. If we live among the godly, what praise is it to be godly? nay, what an horrible thing were it not to be godly? If the Church discipline were truly executed, it were a small commendation to do well, and to abstain from sin; yet now in this want, it is praise-worthy to abstain from sin for fear of God. But it may be we taste not of such troubles, as the Prophet tasted of, because we live not so careful of godliness, as he did, which if in truth we did, we should have troubles as he had. Well, we are in this world as sheep among wolves, to try us, whether we will be corrupted with the evil examples of this world, or whether we will swerve from the Lord our God, whilst he proveth us.

Their carnal reasoning cometh to nothing, which say, the world is set on evil, the world was never so wicked, charity was never so cold, a man cannot now profess without taunts, scoffs, and troubles. For we see here, that the Prophet, in his time, had many and great persecutors, whom notwithstanding so manifold corruptions could nothing move. Wherefore we must learn, although sometime we are slandered, though sometime we are evil spoken of, taunted and troubled, our estate is not worse than our forefathers hath been, and the beloved Saints of God have had before us. So long as we are well entreated of God and man, we will keep the law: but when we suffer reproaches, taunts, injuries, loss or discredit we then run either to evil means, or to revengement, or to despair. Where many injuries have been offered, many have been rendered again: if they have not requited injury for injury with revenge, they have used some ill means to escape out of their trouble: if they have not used ill means, yet they have secretly begun to mistrust God his promises and providence, and have gone to wizards and witches: if they could do nothing in malice, they would do something in policy; if they could prevail with neither, they would fall to despair.

But the Prophet of God useth here no unlawful means, he goeth not in his affliction to Sorcerers, he recompenceth not ill for ill, he did not despair in God his promises, he did not think with himself, that the Lord would defend his enemies cause, and forsake him; but hoped still in God, his good and appointed time to receive help: wherein the man of God is set before us for our imitation, in that neither his faith could be shaken, nor his obedience slaked nor daunted. And surely this is Satan's last refuge, and most dangerous assault to persuade us in affliction, that therefore the Lord doth plunge us in misery, because he hath no love towards us. But the man of God opposing his faith to all such temptations; saith, I know, O Lord, by the records of thy law, that thou hast laid up help for me, and that thou art my defender. How sweet and comfortable this is, they which are humbled, and well exercised by temptations know. What greater assault used the devil to our Savior Christ, than this: what saith he, doest thou think if thou werst God's child, thou shouldest want bread: it is not like, if thou werst the son of God, that he would or could suffer thee to be without food? Like are his temptations to us, art thou, thinkest thou the child of God? then thou shouldest be helped, then thou shouldest not lie in this case. This was his last dart which he threw at Christ on the cross, if thou art the child of God, then we doubt there is nothing, but thou canst help thyself. Well, we see here, that the man of God neither mistrusteth God's promises, nor forsaketh his law. Neither surely is our faith sound, until we can believe in misery; neither is our obedience pure unless we continue, even when we are oppressed, not of a few, but of many. For then we may persuade our selves to have true faith, when it is wrought in prosperity and tried in adversity, and being void of all help of men, we still hope for help of God, that we may say: I will not be afraid often thousands of the people, that should beset me round about, Psalm. 4. 6. Though I walk through the valley of the shadow of death I will fear no evil, for thou art with me, thy rod and thy staff do comfort me, Psalm. 23. 4. I am persuaded that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing shall be able to separate us from this love of God, which is in Christ Jesus our Lord.

THis also in substance we had before, where the Prophet saith, Mine eyes gush out with rivers of water, because they kept not thy law: my zeal hath even consumed me, because mine enemies have forgotten thy word. The Prophets words in a word have this meaning: Lord, as for mine own things or private injuries, I am content to put them up, but when I saw they began to break thy law, this pinched me at the heart. Here we see he was not very nice and delicate, in the defense of his own case, but when it came to God's cause he was not smally moved. Whereby we must learn to translate our zeal to God's cause, and in defense of his glory, to have our heart blood wax hot, so that even a godly anger with grief be stirred up in us. For this is the difference, between a holy and spiritual anger, and profane and carnal anger: holy anger is with grief of the sin, and without revenge of the person: carnal anger is with revenge of the person, and without grief of the sin. Wherefore if we will have our anger holy, it must be tempered with grief, as we did speak before of zeal, wherein we taught, that our anger should feed upon the sin, and compassion should make us bleed with grief for the persons sinning. Well, we may learn, that if we will not swerve from God's law, we must not only be grieved for our sins, but also for the sins of others. For this is the trial of a godly grief, when we are first grieved with our own, and then are grieved with the sins of others, because true grief beginneth first in our selves, and from our selves it passeth truly unto others.

On the contrary, we much bewray our hypocrisy, if we first wade upon other men's sins, and suffer our own to grow: and if we can fret angerly at a little sin in another, and can be no whit displeased with a great sin in our selves.

This is a preposterous grief, to weep, to sorrow, to sigh for sins in others; and not to weep for the sins of our own souls: and this is want of the true love of God's word, To be grieved when we our selves do sin, and to be nothing grieved for the sins of others. Wherefore if we be in place, where we want time and opportunity openly to rebuke sin and reform it, at the least let us labor to be grieved, which grief must sit so near our hearts, that when any time or opportunity serveth, we cease not, nor stay to utter it with our mouths. For they that are thoroughly grieved at the heart, will at one time or other burn, until they have uttered it with their mouth. Wherefore we must labor, whatsoever sin we mislike in judgment, to be grieved for the same in affection: for many can mislike sin, and it is an easy thing; but few are grieved for sin, for it is an hard matter. If ever we had need to mourn for the sins of others, we had need at this day, that our grief of sin in time of prosperity may show us, what faith we shall find in trouble. But no marvel though we be no more grieved with sins in others, because we are so little grieved with sin in our selves▪ For if we were thoroughly and sincerely grieved with sins in our selves, we should also be grieved with it in others, wheresoever we found it: Which grief we shall not truly have, until we can devour all private injuries. And seeing this is the joy of a true Christian, to see the Gospel have free passage; and this is the sorrow and grief of the child of God, to see this Gospel hindered: they who rejoice not at the one, nor sorrow for the other, have either the love of the word cold in them, or altogether none.

And as it is an argument of God's child, to be grieved more for one breach of God's law, than for many private offenses; so it is an argument of self-love, to take to heart so grievously private evils, and little to be moved as key cold to see the contempt of God's glory. Wherefore it followeth in the next verse.

HEre is an argument of true love: Lord, saith the man of God, I love thy law in my self, I love it also in others; for look what good thing is in me, I wish the same in others: I hate sin in myself, I am sorry for it in others: For look what evil I mislike in myself, I am grieved for it in others.

That we may make this a rule, to examine our hearts by: do we love the law of God? how shall we know it? even when we are as glad, that others do well, and fare well to their salvation, as we would be for our selves; when we are as much grieved, when others do ill, as if we our selves had done it. For many will come so far, as to mislike sin, and to speak vehemently against sin, but few come to be grieved for sin: wherefore seeing sin is so ripe, let us so be grieved for it as we may pray against it, and let us crave of God to have this godly grief stricken into us, that by that means we may be stir • ed up to prayer, and so we shall in time to come, either rejoice to see our prayers granted, and our mournings effectual, or else we shall bear the testimony of a good conscience, and in as much as in us doth lie, we shall be guiltless of their sins. Neither in saying, Consider how I love thy precepts, doth the man of God say out his good deeds, but humbly confesseth to the Lord his own graces received, as may appear by the words following, where he pleadeth mercy and not merit. This love wherewith he loved God came from that love wherewith God first loved him. For he seeing the great love wherewith God loved him, he was moved and enforced to love God again: so that his purpose is thus much: Thou seest Lord, that I am an enemy to sin in myself, for I forget not thy law; thou seest I am an enemy to sin in others, for I am grieved to see them transgress thy law: wherefore O Lord, quicken me, and let thy loving mercy whereby thou hast created me and redeemed me in Christ, whereby thou hast delivered me from so many troubles, and enriched me with so many, and continual benefits, renew, revive, quicken and restore me.

Thus we see it was not his deserts, but God's loving kindness, whereof he speaketh: which if we would often meditate of, in seeing how fearfully we are made, how graciously we are preserved, how mercifully we are redeemed, from how many sins we are delivered, what fearful judgments we have escaped, we should provoke our selves the more to the love of God and his word.

Again, in that he saith, quicken me, we see he acknowledgeth no other life, but that which is from the word, and that we live by faith: and therefore he teacheth us, that we should crave our life both temporal and spiritual of God. And if without the word we are not able to live in the bodily life, much less without it are we able to live the spiritual life.

Whereas he repeateth this request three times in this one portion, we may know, that he felt great dullness and deadness in himself, which often creepeth even on the dearest Saints of God: but so as they struggle against it still, and refer themselves to God's mercy, wherein consisteth our life both spiritual and corporal.

AS if he should say: I believe that thou wilt thus quicken men, because the very beginning of thy Word is most just and true; and when thou diddest first enter into covenant with me, I did find that thou diddest not deceive me, nor beguile me▪ and when by thy spirit thou madest me believe thy covenant, thou meanest trut • •• I know that • s thou diddest promise, thou will • perform: for thou art no more liberal in promising, than faithful and just in performing, and thy judgment will be as righteous, as thy promise is true; wherefore as soon as thou speakest, truth proceedeth from thee; so • know that thou wilt defend and preserve me, that thy judgments may s ••• e as righteou, in thee. And as this was particular to him: so is it general to all for where the Lord doth in mercy promise, there in righteousness he will perform: and where the Lord in w ••• h do •• threaten, there in judgment he will righteously execute. For where he 〈◊〉 , he showeth himself true; and when he performeth, he executeth righteousness & when the Lord threateneth, he manifesteth himself to be just; & when he executeth, he proveth himself to be righteous. So the speech of the man of God containeth thus much: Though all men be liars, I know thou, O Lord, art true; thou doest promise that thou w •• t watch over thy children, and that no temptation shall overcome them; I know this promise is true, and therefore as thou diddest promise in truth in the beginning, so will • thou perform in righteousness in the ending. For both in beginning and in ending, thou ••• • like and true. How injurious then are we to the Lord, who will doubt of God's promises, that in prosperity he will renew our hearts, and put into us a good spirit? And why do we doubt of his providence in adversity, seeing his promise hath ever his issue in truth and verity? and seeing the Lord will not leave us, until every word that he hath spoken come to pass: for heaven and earth shall pass, but not one word of his mouth shall fail. And as the consideration hereof doth comfort us in his promises, so also must it humble us in his threatenings. Seeing then he hath pronounced, and given out his sentence, that no unrighteous persons, nor fornicators, nor idolaters, nor adultere • s, nor wantons, nor buggerers, •• r thieves, nor covetous, nor drunkards, nor • a • lers, nor extortioners, shall inherit then his kingdom: as this is truth, so it shall surely come to pass in his righteous judgment. So that they that have done these things, without special grace and singular repentance, shall surely be damned. For as true as the word of God is, so righteous are his judgments. He is true of his mouth, when the word passeth from him; he is just in his works, when he is righteous in performing.

Thus we see that to be soundly grounded in faith, we must couple with the promises of God his performance, with his threatenings his executions. Thus also must we fight against unbelief: so that if we will not 〈◊〉 the Lord of untruth, we must wait for the accomplishment of his truth. Whether then concerning •• s mercy, his promise be of newness of life, of forgiveness of sins, of his providence▪ or of life everlasting: we must strengthen our faith with assurance, that as his word is true; so also his executing of it is righteous. So that the word of God shall certainly have an issue, either to humble us by profiting, or else to debar us of his kingdom in refusing it.

The sense then of the man of God is plain and evident, in showing whatsoever the Lord hath spoken for good in his promise, he will perform it to his children. Whatsoever he hath threatened for evil, he will execute it upon the sinners: so that we may be assured of the full accomplishment of his promises, and of the righteous executing of his judgments.

AS the man of God not long before shown, that he had many persecutors: so here she showeth they were no mean men, nor of the inferior sort, but mighty Princes; neither Princes of a profane people, but rulers of the chosen of God the Jews; and that he did not suffer for deserts as an ill doer, but innocently as one that had ••• there presu 〈…〉 transgre • s • d against the Majesty of God, neither disobediently done against th 〈…〉 .

〈◊〉 this was no 〈◊〉 temptation, in that Princes (who should have taken • is part against his ene •••• , ••• whom he should have received countenance in his cause, being good.) should 〈…〉 and go against him. For what 〈◊〉 • t to have the 〈◊〉 to be our 〈◊〉 , who should • ee the gouernou •• of God's Church, in that he should be • 〈◊〉 to think, that 〈◊〉 the gou • rnours of the people we • e ••• , or that his 〈13 lines〉 one ••••• of your head; • f no • one 〈◊〉 , 〈◊〉 less your body; i • •• pp • lie 〈…〉 , yet not the soul. You s •• •• e •••• l • bodies of feathered fowls, without God •• s permission, f • ll not into the hands of men, which are so little in value, that two of them are sold for a penny; how then can they have power upon your bodies, without leave of the Lord, seeing ye are far more precious in his sight, and he taketh a further care of your bodies? But if for my glory ye shall lay down your lives, they can revenge themselves but of your bodies, as for your soul they cannot touch it.

But m • ne heart 〈…〉 we of thy word, &c. Here we see the greater fear overcame the l •• s • . If the faces of Princes be terrible, because their angry looks threaten evil, & their wrathful words • enace death, because whatsoever they will do, they can do, and whatsoever they can do, they dare do; yet f • are them not ( • aith Christ) but fear him who in his wrath 〈…〉 •• ule into hell. They can take and attach the body, but the good e • t •• of the soul can they not 〈◊〉 : but rather fear him who can arrest the body, and afterward can • lso atta • h the soul.

The 〈…〉 het may be this: I was afraid to displease thee, O Lord, and 〈…〉 no • to please m ••• enemies, although they were mightier then I. Thus 〈…〉 h • w he w •• • 〈◊〉 , and that he persevered in the fear of God, without 〈◊〉 . For ( ••• th h • ) though the fear of my mighty adversaries was great; • et, ••• 〈◊〉 the fe • re of thee had •• asoned mine heart, and had left suc • a deep impression in to 〈…〉 th •• by infidelity I should mistrust thee, or by disobedience I 〈…〉 . Wherefore the spiritual fear of thee overcame • ll corporal fear of 〈◊〉 .

The r 〈…〉 corporal fear are which so much d • unteth the heart, is, to crave a greater fear of God's Majesty • , the strength whereof may overmatch the 〈◊〉 fear. When the Kings of 〈◊〉 had conspired against the people of God, the Prophet of God said unto them▪ Isaiah 8. 12. Say • ee 〈◊〉 , A confed • racie to all them to wh • me this people •• ith, a confedera ••• neither 〈…〉 ▪, nor be afraid of them▪ 13. Sanctify the Lord of Hosts, and let him be 〈…〉 your dr ••• . And least we should think that this appertaineth not as well to all Christians as to the Jews; Let us hear what the Apost •• Peter • aith▪ 1. Per • 3. 14▪ Blessed are y • e if we suffer for righteousness sake: yea, fear not 〈…〉 e, neither be troubled 15. But 〈◊〉 the Lord in your hearts: & be ready 〈…〉 were to every sin • n that 〈◊〉 you a reason, of the • o • e that is in you. Were the blessed Apostle showeth, that we are not ready to make Confession of our hope, until we put away this fear, and sanctify the Lord in our harts, glorifying his truth in promising, and his 〈◊〉 in performing. And to apply this to our selves: if the Magistrate should bring v • to the Racke or torture, to betray the good cause of God, or innocence of our brethren, let us rather fear to displease God for his threatenings, then man for his punishment.

And in particular example to apply this doctrine, we hear (Ierem. 1. 17.) what the Lord saith to the Prophet: Say not, I am a child, &c. Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord. Here the Lord addeth, ver. 17. Thou therefore 〈◊〉 up thy loins, and arise, and speak unto all that I command thee; be not afraid of their faces, least I destroy thee before them. In which place the Lord setteth down a promise to assist him, and a threatening to punish him: both which did so prevail, that he durst speak boldly, and provoke the King to wrath. Acts 5. we read, that when the Priests and Sadducees, being full of indignation, laid hands on the Apostles, and put them in the common prison, Peter & the rest of the Apostles answered: We ought rather to obey God then men. Menace us (say they) as much as ye will, we care not for it, we fear to discredit the blessed promise, and lightly to pass over the heavy threatenings of our God, and we fear you not. Again, this fear was written in the heart of Paul, 1. Cor 9. 16. Though I preach the Gospel, I have nothing to rejoice of: for necessity is laid upon me, and woe to unto me if I preach not the Gospel, &c. Howsoever we think this easy to be learned, it is doubtless most hard to be practiced. For, though Princes do not their duties, yet we must not therefore rebel against them: and though we be persecuted of rulers without a cause, yet we must stand in awe of God's word: and our Savior CHRIST hath pronounced, that whosoever striketh with the sword shall perish with the sword.

If then either our Princes shall be ungodly, or their under officers unfaithful, we must not thereupon grudge to pay tribute, to give task, and to yield subsidy: but we must do them even with conscience, as to the ordinance appointed of God, knowing and acknowledging, that the hand of God's wrath in their corrupt Government, is justly laid upon us for some sin. Wherefore the holy Ghost saith, Eccl. 10. 20. Curse not the King, no not in thy thought: neither curse the Rich in thy bed-chamber: for the fowl of the heaven shall carry the voice, & that which hath wings shall declare the matter. If then our Princes should use all their tribute to sensuality, or take up all their taxes for pleasure, withour either fear of God, or love of their Common-wealth; yet curse not the King, saith the Wiseman, no not in thy bed-chamber. So that if flesh and blood should move us to murmur, that we should be ready to think evil of them that are in authority, the holy Ghost here warneth us that we use no such speeches, and put away such thoughts, because, both our speeches and thoughts stand at the controlling of God his judgments: but we must humbly ascribe it to our sin, that he withdraweth his grace from them, and pulleth his wrath upon us. Wherefore if we think, as many worldly men do, that thoughts are free, and are not called into the Court, and that every man is a King in his privy chamber: the spirit of God chargeth our conscience here before the Court of heaven, and telleth us, that our chambers are the Lord's chambers also; and therefore as true Israelites, even in secret we should think no guile, for the Lord will reveal it, and punish it openly: yea, even the fowls of the air shall bewray our unfaithfulness.

To come lower to our selves, because we must not think, that this affection must be in David and not in us, for so shall we make unprofitable whatsoever is taught: whereas the man of God did fear to offend, even when Princes are against him; we not only cannot sustain so great a trial in the fear of our God, but if the loss of any worldly pelf come to us, we are straight void of all fear, and cannot abide to be taught any good thought; we are unquiet until we have consulted with wizards & witches, not withstanding in awe of God's threatenings against that sin. Deu. 18. 10 Let none be found among you that useth witchcraft. 11. Or that is a charmer, or that counselleth with spirits, or a southsayer, or that asketh counsel at the dead. 12. For all that do such things are abomination to the Lord, &c. where the Lord counteth no otherwise of these things, then of the up-heap of sin. Again, 1. Chron. 10. 13. it is said, that Saul died for his transgression that he committed against the Lord, even against the word of the Lord, which he kept not, in that he sought and asked counsel of a Familiar spirit, 14. And asked not of the Lord, &c. where we see, that in reckoning Saul his sin, this is the la •• , and wrappeth up all the rest, in that he asked not counsel of the Lord, but went to a witch. So this was the heap of his sin, this filled the just measure of his iniquities, because when he should have repented of all other sins, he made this the full heap of his sins, and pulled consequently upon him the height of God's judgments, for he was cut off from the kingdom, and desperately ended his life, Isaiah • 8. when the Lord reckoned up the sins of the people, as their infidelity, their obstinacy, he cometh at the last to their sorceries, saying, 19. When such shall say unto you, inquire of them that have a spirit of diu •• ation, and at the south sayers, which whisper & murmur: should not a people inquire at their God? from the living to the dead, &c. Therefore the Lord denounceth plagues and punishments on every side to fall upon them.

Look into the destruction of the old cities, namely of the Egyptians, of the Moabites, of the Assyrians, and of the Philistines, and ye shall see how witchery was the most especial cause of their destruction. So shall we think now, that the fear of God doth touch their hearts, who for loss of so small pelf run to wizards? Well, we are here to learn, that as where the Lord's fear doth so rule our hearts, that we sanctify the Lord therein, we are free from the greatest temptations; So, where this reverent fear of God is wanting, there is no temptation, though never so vile and gross, but we will yield unto it.

The providence of the Lord being so rich, and his hand so wide and large, we must not be afraid of so small a loss of worldly goods. We know that Zedekiah being a Prince, Jer. 37. when the fear of God was gone from him, feared that the very common people would mock him, so that he could not obey the Prophet. Again, we know that Jeremiah being the Prophet, having this reverent fear of God seasoning his heart, was nothing dismayed, with all that either Zedekiah or any other of the kings could do unto him. Among many places, excellent is that, Job. 31. where the man of God, partly to stop the mouths of his adversaries, partly to comfort his own soul, with the record of a good conscience, and partly to show the secret judgments of God, and that he did not suffer for his sins, as he was accused, but for some secret cause best known to the Lord; he testifieth how free he was from fornication, from adultery, from injuries, from unmercifulness, from cruelty with his servants, and from oppression; and showeth the cause why all these things were in him, because the Lord beheld all his ways, and told all his steps. First, for fornication, he made a covenant with his eyes, because there is no portion, no inheritance, from the Almighty, to the wicked, but destruction, and strange punishments to the workers of iniquity: and as of fornication, so also he speaketh, how he was preserved by the fear of God's judgments from adultery; 'and afterward coming to show his innocence in not cruelly dealing with his servants, he saith, If I should contemn the judgment of my servant, &c • hat then shall I do, when God standeth up! and when he shall visit me, what shall I answer?

Again, he professeth, that the cause why he did not oppress nor injury others, was, not that he refrained for fear of men, but for fear of God. For saith he, If I have lift up mine head against the fatherless, &c. I think my shoulder bones would go out of their sockets, God's judgments were fearful unto me, & I could not be delivered from his Highnes, &c. And though he might by his great countenance which he did bear, have dealt roughly with men, and might have made afraid a great multitude; Yet (saith he) the most contemptible of the families did not fear me. Yea, though the men were far less then he, yet he could not hide his sin as Adam, he could not conceal his iniquity in his bosom.

Whosoever then will be truly religious, and make a conscience of sin in sincerity, he must thus walk in the fear of God; and though he might so do, as no man could ever touch him for his outward conversation; though he did not run into the hand of the Magistrate; and no man though he would, could say, Black is his eye: he must submit himself to what peril soever, and overcome all fear of man's power, with fear of God's punishments. And we must know, that if there be some sin in us, on which the civil law can take no hold; yet the fear of the law of God must be instead unto us of all laws; knowing that though we escape the court of men, we cannot escape the judgments of God; who will judge us, not according to the law of man, but according to his own law. So that the children of God are so far off frō flattering themselves in these sins, where man's laws fail, and which they do not punish, that they labor the more against them, fearing that God will punish those sins more grievously in the world to come, which by the law of man in this world he doth not correct: And because by man's punishing we are oft brought to repent of those sins, wherein now oft times we die without any repentance. So that we see how effectual an instrument of God this fear of his law is, against all kinds of sin whatsoever. For though in politic laws, there be no laws against swearing, breaking of the Sabbath, or filthy speaking; yet God's children are not for that cause such as cast off all fear; but such, as by so much the rather fear and suspect such sins.

Now in that the man of God saith, in awe of thy word: see, the man of God performeth that fear to God's word, which he oweth to God himself. This is profitably to be considered of us. If any deal nowadays with a profane worldling, in things concerning the true knowledge of God, and the way of salvation, he will answer: What tell ye me of these things? tell me what you can; I am sure of this, you can tell me no more than this: Love God above all, and thy neighbor as thyself, and I trust I shall love God as well as you, or the best learned. But here is their hypocrisy descried, in that they have so small love to the word. For our Savior Christ witnesseth, John 8. He that is of God heareth God's word: if ye were of God, ye would love his word: so one may say to this effect; if we fear God, we stand in awe of his word. Wherefore the man of God saith, Oh, how love I thy law▪ protesting that love to the law: which he had to God. And as he saith, O Lord thou art my portion: so he saith also, thy testimonies have I taken as an heritage. Thus we must honor God in Christ, and Christ in his word. For look what honor God would have, he would have us show unto Christ, and look what honor Christ would have, he would have it done to his word. Wherefore the Apostles not reverencing our Savior Christ only for his person, but also for his word, said: Master, whither shall we go from thee, thou hast the word of spirit and life?

As this corrupt opinion of the fear of God is in the worldlings, so also is it in heretics, and in the family of love, who persuade themselves to love God, when they love heresies more than the word: but herein are those hypocrites and heretics descried, they will generally confess they love and fear God: but examine them in any particular, either of doctrine or of life, and they will bewray their want of love by heresy, and their want of fear by lying in some gross sin.

Here is then a touch stone for them that can say: I trust I fear God, if I feared not God, how should I hope to prosper, or how should I live? for if their fear be tried by the word, and their fear of the word be tried by particular sins, they will soon bewray themselves. Again, many there be, who will say they fear God, whilst sickness, poverty, or some cross lieth upon them: but when affliction is past over, and prosperity cometh, let the Lord strike upon their hearts never so hardly, and they will not fear. Wherefore the Prophet Isaiah saith, chap. 28. 15. Because ye have said, we have made a covenant with death, and with hell we are at agreement, though a scourge run over us, and pass thorough, it shall not come at us. And 18. The covenant with death shall be disanulled, and your agreement with hell shall not stand, when a scourge shall run over you, and pass thorough, then shall you be trodden under by it. And though sometimes we fear with Pharaoh the present tokens of God's wrath, as the thunder, the lightning, the earthquake, and such like: yet we make them scarcely as the wonders that last nine da • es, neither fear we the word of God. Instead of all the plagues whereof we read in the Old Testament, as of the opening of the earth, of the overflowing with waters, of fire coming down from heaven, we hear but one named in the New Testament, namely, that they that do such things, for which those plagues did come, shall not enter into the kingdom of heaven; which one doth so terrify God's children, that they had leauer bear all the afflictions of Job, and all the plagues of Egypt than that one; for all those are but forerunners of this one judgment, and this is the full heap of all other threatenings. In that he saith, my heart standeth in awe: he showeth his fear was not covertly as in the ungodly. For at one time or other the Lord may shake the vilest villain in the world with fear of his judgments, and sometimes to feel terror: but this kind of fear soon vanisheth away, and sinketh not into the heart, how much soever it be stricken into the head. For we see whilst God lieth • ore upon us by some terrible judgment of thunder, lightnings, or earthquakes, how every profane man can be content to pray, and for the time will be very godly and religious, so long as the plague lasteth; but when that is once over, their fear is also over. The most desperate fear; but it sitteth not, it dwelleth not long upon their hearts; but as a flash of Lightning suddenly striketh the face, and suddenly is gone: So a flashing sight of God's Majesty striketh their hearts, and suddenly is departed.

We must not then have an over-hearing of God's threatenings, nor an over-fearing of his judgments. For many will like the word, because they like it in judgment, or for that it increaseth their knowledge, but few love it in heart; because it reneweth their affections. For though our judgment he wrought upon, yet the heart is not wrought on, which is God's place: wherein if he by y ^e ministry of his word once take sure hold, it will forthwith go to the eye, ear, and hand, & the whole body, and will be effectual. Now what is a more effectual bridle against sin, then still to think that we are in the presence of God? For if all men in the world should bid a man do anything contrary to the will of God, though in doing he might be next the King, or in not doing with Daniel have his body given to the Lions, yet would he not do anything against God's laws. Neither did Daniel suffer all this, because he would not be an Idolater, but for that he would not deny the worship to the true God, but professed the same openly, in setting open his windows, and manifesting his true religion for the space of three days. And why did he thus? even because the fear of God did so touch his heart, that the fear of man did nothing dismay him: so that neither the gain nor promotion which he might have had, by the King on the one side, nor the danger and loss which was laid unto him on the other side, could make him at all to displease God. And as the fear of God hath these effects in God his children, that the poorest creature shall stand in great courage before the face of a King: so where this fear of God is wanting, the mighty Prince shall stand in awe of his poorest subject. 1. Sam. 15. When Saul had a flat commandment from the Lord, who from a mean stock and base parentage was advanced to the kingdom to destroy the King, he contrary to the Lord's commandment, saveth Agag, yea, and a great while stoutly justifieth his sin before Samuel: but when he had straitly charged his conscience, he added, the fear of the people moved me to do it: as if he should have said; I was afraid that the people in • o doing would have gone from me, and have denied me the honor which they were wont to yield unto me. Thus we see a poor soul, and with God's fear, feareth not a Prince, and a mighty King without this fear feared the poor people.

This fear of God also keepeth the godly; that in all their distresses they dare not open their mouths to any foul speech, or corrupt language. When Job was spoiled of all he had, and wicked men had taken it from him, he saith in the humbleness of spirit, and fear of his God, the Lord giveth, and the Lord taketh blessed be the name of the Lord He durst not chase against the Chaldeans, although he was in this miserable perplexity: for the fear of God so gaged his heart, that he durst not nourish any evil thoughts, or break out into evil words to displease the Lord; Contrariwise, where this fear is not, we shall see great murmuring and grudging, because Levite. 20. the Lord saith: If any man turn after such, as work with spirits, and after southsayers, then will I set my face against that person. Let him keep his sin as close as he will, and hide it as much as he can, yet I the Lord will find it out. In vain then we see do words fl • e out brutishly from worldly men, who say they fear and love God, when they neither believe his promises, nor fear his threatenings, nor love that which he commandeth, no • hate that which he forbiddeth. Well, run they in the last day, whither they will, yell they never so much, to have the rocks to cover them, and the hills to hide them, the word will judge those worldlings, heretics, and scorners.

But they will thus say: we ask not counsel of the devil as you charge us: yea, but God his word so saith, that he that goeth to witches and wizards, goes to ask counsel of the devil. Again as we said before, for want of this fear, we see, how impudent sinners are in those things, which civil Laws do not restrain, fearing even punishment more then God's judgment. He that feareth God is no thief; why? because man's law saith, that he that stealeth shall be hanged? no but because God's Law saith, Thou shalt not steal. Though the place be never so secret where he may sin, although i • be no manifest unrighteousness, and gross injury, yet if it were but to deny the last thing, which were right and due, the child of God both feareth punishment of God, if he had done it, or if he have not done it, he trembleth to do it. And Saint James he reasoneth thus: that he that hath commanded one thing hath also commanded another: and he that forbiddeth one thing, hath forbidden another. And surely howsoever man's law punisheth one, and dispenseth with another sin, yet the word of God rewardeth all obedience, and punisheth all disobedience. So that he that hath said as well, Thou shalt not commit adultery, as, Thou shalt not do murder, hath as well pronounced the shutting of the kingdom of heaven against adulterers, as against murderers, 1. Cor. 6. which thing God's childrē knowing, make as great a conscience of swearing, banning, cursing, breaking of the Sabbath, drunkenness, adultery and lying, which in man's law escape scot-free; as of theft, which by Civil law is adjudged worthy of death: because that God that saith, Thou shalt not steal; he also saith, Thou shalt not take the name of the Lord in vain: thou shalt keep holy the Sabbath, &c. Suppose they that those things are not forbidden by the law of God, which are not prohibited by the law of man? Then no marvel though there be so few thieves, and so many Sabbath breakers; why there be so few murderers, and so many swearers: because men abstain from theft and murder, for fear of temporal punishment, and men have no care to eschew swearing & profaning of God his Sabbath; because they fear no external punishment. See here is men's conscience, here is their religion, this is their devotion. Well, haddest thou never su • n gifts outwardly, without this reverent fear of God, thou shalt never enter into God his kingdom. But peradventure, when thou shalt come to answer before the tribunal of God, thou wilt say, O Lord, I knew not by man's law that breach of thy Sabbath, or swearing were such great sins: hear what the Lord will answer: I gave thee my law, whereby thou shouldest be governed, neither did I give any commandment in more ample and flat words, than the law of my Sabbath; wherefore seeing thou hast manifestly cast my law behind thee, and made less account of my commandments, and judgments, than of man's law and threatenings, I adjudge thee to eternal damnation.

Great indeed is the benefit of man's laws, to restrain sin, and to bring to repentance, yea often the punishment of man, and shame thereof preventeth the judgment of God, and shame of hell fire: because we see many have been more ashamed of sin at the gallows, than others that have died upon their beds. Howbeit where this law is not executed, and sin severely punished; or where there be any sins, which come not within the precincts of man's jurisdiction, it is most certain, they shall not escape the punishment of God. Wherefore we must otherwise stand in awe of God's law, than man's law doth punish, if we will with the man of God from our heart stand in fear of his word.

This fear maketh servants as faithful in their masters absence, as in their presence, because it keepeth under the most secret sins. For hypocrites fly sin before men, but sin greedily behind their backs; and they sin not because man's law will punish them, not because God's law doth forbid them. But God his children abhor sin, as well privy as manifest, and that because sin is sin, and not in that it is punishable by man's law. For they considering that Adam, H • siah, Hezekiah and others were punished for small things, dare account no sin to be small in the eyes of God. It is the whip, the rod, and the scourge, that causeth the hypocrite, as an asse, a fool, and a slave, to leave sin: but it is love, conscience, and obedience, that moveth God's children willingly to abhor it.

AS he hath spoken of his fear, so now he speaketh of his joy. Great is the joy of them that find spoils: for spoils bring victory, and victory makes the triumph: so that spoil brings profit, and the victory pleasure, both then must needs cause great joy. His meaning then is: that what battle soever he did fight, what town soever he spoiled, his joy was nothing so great, as it was in taking pleasure in God his word. Here then is a true note to discern us from hypocrites, when we take comfort in nothing so much as in the word of God.

But some will say, that this extraordinary joy appertaineth to the Prophet, rather than to us: wherefor let us hear what the holy Ghost speaketh hereof in the Gospel, as Rom. 5. We have peace towards God, and rejoice under the hope of the glory of God. And Philip 4 he calleth it, The peace of God which passeth all understanding: and the Apostle 1. Pet. 1. showing how in the mercy of God we are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance immortal and undefiled, reserved in heaven for us, biddeth us to rejoice with joy unspeakable and glorious. And Paul 1. Cor. 2. 9. showeth what cause we have to rejoice, because the things which eye hath not seen, neither ear hath heard, neither came into man's heart, are, which God hath prepared for them that love him. These things we see are such as are common to all: why then do God's children so much rejoice in the word? First, in consideration of their own vile and miserable estates; then in consideration of God his love and Christ his merits for them. For they considering with themselves, that by nature they are nothing but vassal of sin, the bondslaves of the devil, the enemies of God, and fire-brands of hell, and that by Christ they are freed from their sins, set at liberty from Satan, ransomed from hell, and reconciled unto God, and that he will bring unto them the fruit of his death, and benefit of his resurrection, by killing sin in them, and quickening them unto righteousness, & remembering (Colos. 2. 14.) that Christ hath taken away the hand-writing, and fastened it unto his cross, and that every member, through him, hath spoiled the principalities and powers, and led captive the world, the flesh and the devil, and hath made a show of them openly, and hath triumphed over them in the same cross, feel such a joy as never any earthly conquerors felt the like. For look how far greater the victory of sin and Satan is, above the victory of men: so far greater is the joy, and more glorious is the triumph of Christians, than of earthly Captains. And as far as the robes of Christ his righteousness are richer than the royal arms of Princes: so far doth the joy of God's children exceed all the joy of the Princes of this world. Whosoever then have not this joy, by so much they show themselves as yet to be more carnal, more worldly, and more subject to Satan.

At thy word. Still we must observe this, that what affections soever we pretend to God, they must be tried by his blessed word, whether it be of love, or of fear, or of joy. Whosoever then will say, they are merry in God, as they hope, when their mirth is not in the word, and they can rejoice in Christ as well as others, and yet they rejoice in vanity and worldly things, they deceive thenselves: yea, although they did not rejoice in ill things, yet they cannot rejoice in prayer, they cannot rejoice in the word, they have no joy in the Sacraments, whereby notwithstanding they attain all precious things, and an inheritance which fadeth not away. But alas, how can men joy? how can they sp •• rt? how can they laugh so earnestly at vain things, and take so little comfort and solace in God's word? and why doth the word of God make us so dull? why doth prayer make us so heavy? why doth meditation cause us to be so sad? Even because we are so carnal and earthly minded. Well, the Prophet Isaiah showeth, chap 58. what is the joy of God's children: 13. 〈…〉 hou turn away thy foot from the Sabbath▪ from do ••• thy will in mine holy day 〈◊〉 •• ll the ab •••• a delight, to consecrate it as glorious to the Lord, &c. And the Prophet David, Psalm 63. Thy loving kindness is better then life, therefore my lips shall praise thee. And Psalm. 84. 4. Blessed are they that dwell in thy house they will ever praise thee. 10. A day in thy Court is better then a thousand other where: I had rather be a door-keeper in the house of m • God th • n to dwell in the tabernacle of wickedness. Psal. 42 4. I went with the multitude, and led them into the house of God, with the voice of singing and praise, as a multitude that keepeth a Feast. This is the joy of God his children, this joy will never leave us, no not in the grave, it will accompany us to the judgment seat of God.

If we will rejoice in GOD his word, God will rejoice in us. But alas! do not all men rejoice in vanities? and yet they shall perish with men, and men shall perish with the abuse of them Whereas that joy so far excelleth this; how is it that this is so far preferred before that? Do we not think him to be a foolish man, who will make the day of his pleasure in playing and sporting, whereas he should make it the day of his profit in buying and selling? Would we not account him a mad man, who might be encouraged to go into the field, with a promise to carry away the victory, and to triumph over his enemies, if he linger the time until the occasion be past, by the incurse of his enemies, and so he willingly leese the victory, and make his adversaries to triumph over him? How foolish then are they to pass the Sabbath, which is the market day of the soul, and wherein the Lord calleth us to come buy honey, wine, milk and oil, and that without penny or penyworth, in vain pleasures willingly, to leese such spiritual and heavenly profits? And how mad are they that on this day may receive both counsel for policy, and furniture for strength, to encounter against the world, the flesh and the devil, and run rather to ••• thie pleasures, suffering themselves willingly to be a pray for the devil, to be seduced by sin, to be overcome of the flesh, and trodden down of the world? True it is, that we have many bickerings, and fight many skirmishes in the week days: but on the Lord's Sabbath especially we fall to the main battle, and we come as it were to hand-strokes, and buckle with our enemies hand to hand. Do we not think this a dangerous thing then, when the Lord doth offer as it were into our hands the spoil of sin, Satan, the world, and the flesh, and we willingly and unthankfully will suffer our selves, and offer our selves to be spoiled of them? Where is now our joy in the word? where is our spoil wherein we should triumph? Well, if men rejoice so much when they give the foil to their enemies, and pray upon the spoils, we may easily conjecture how greatly they sorrow, that take the foil at their adversaries hand, and are become a pray and a spoil before them. For the same is the reason of contraries. And to apply this same to us: if we truly rejoice, when we have subdued our affections, murdered our temptations, and put to flight the world, the flesh and the devil, making a show of them through Christ; how much must we be grieved, when our affections have carried us captive, our temptations have slain the soul, and our enemies have taken the spoil of all those spiritual graces which before we possessed. This then must try our repentance whether we have this sorrow or no, when the rage of sin hath spoiled us of God his grace. This affection we see was in the Prophet David, Psal. 51. who crieth, Have mercy upon me, according to thy loving kindness, make me hear joy and gladness, that the bones which thou hast broken may rejoice: Create in me a clean heart, O God, renew a right spirit within me: Cast me not away from thy presence, and take not thine holy spirit from me. Where David complaineth, that his heart was hardened, blind was his understanding, troubled was his mind, and his soul in bondage of sin, and in danger to lose God's spirit. Thus we see how he felt himself spoiled of all the graces of God.

When then we shall see the flesh or the world hath taken from us all comfort in the word and in prayer, and that we begin to be dull in good things, we must know for a truth, that either Satan, the flesh or the world have given us some • oil, and that they have taken rich spoils from us. Wherefore we are not after sin to be too quiet with our selves, as we use to be, if we truly consider of this: for our joy should not be so great in one, but our sorrow should be as great in the other: and as we rejoice when we have gotten the victory; so must we sorrow when we have lost, and they have gotten the spoils. For if we find joy of conscience, to make a show of our enemies, because we have spoiled them▪ even so when they shall spoil us, that our understanding be blind, our hearts made dull, when we cannot with comfort call God our Father; when we can get no power of our sins; when we are wavering in our perseverance; if there be in us any regard of our glory, or any respect of our dignity and our kingdom, when Satan hath so spoiled us, great should be our sorrow.

But this is the cause, why we do not sooner recover our selves in fighting, because we feel not the loss of our spoils, and therefore no marvel if in Christ we feel not our strength renewed It is no small dignity, to be a companion with the Angels, to be the children of God, fellow heirs with God; it is no little prerogative, to be royal Priests before the Lord; it is no small honor to be counted Prophets; it is no little preeminence, to wait for a kingdom: but shall we look to be the members of Christ, and fellow heirs with him, and shall we not sever our selves from the world, the flesh and the devil? nay, as he offereth to us the one, so he forbiddeth to us the other. If we were redeemed, not with gold and silver, but with the most precious blood of the immaculate Lamb, how thankful should we be in all manner of obedience? If we were called to an holy conversation, and not to the lusts of the flesh, how holily should we walk? Wherefore if the Lord so call us to the banquet, and allure us to such rich spoils on the Sabbath day, if any shall say, I cannot come, I must marry a wife; I must go see my farm; I must go about my business: Oh how unworthy guests shall we be! and how worthy to be trampled under the feet of our adversaries? But here may arise a question: how can fear and joy dwell in a man at once? that he should truly fear God's word, and heartily rejoice in the same, when as notwithstanding in the holy Scriptures, we may often observe this thing, as Psal. 5. 7. I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy Temple. And in Psal. 2. 11. Serue the Lord in fear, and rejoice in trembling: and in this Octonarie which we here have in hand, I stood in awe at thy word: and I rejoiced at thy word. We answer, we must know what kind of fear this is, it is not that fear which is of the judgments of God alone, but a fear joined with his mercies. For there is a fear of his judgments alone, which hindereth the certainty of faith: and there is a fear of his judgments, tempered with a fear of his mercies, which beateth down the security of the flesh; of which the man of God speaketh, Psal. 130 4. Mercy is with thee, therefore thou shalt be feared: that is, Therefore are thine afraid to displease thee, because they have tasted of thy goodness, and because thou of nature art merciful. He speaketh then of that fear, which is assured of God's mercies, as of his judgments. Wherefore as there is a difference between the fear of servants and the fear of sons; because servants do their business more unwillingly; and sons do their duties more cheerfully: so there is a difference between the obedience of the godly, proceeding from a childish fear to obey their Father, and the grudging obeying of the wicked, in a servile and slavish fear of punishment.

THe mean, how the man of God came to this joy of the word, was, in that his heart was well purged of the things contrary unto it, wherein he showeth, that it is not possible for us truly to rejoice in the word, until we be brought to the perfect hatred of the corruptions.

By falsehood, he meaneth not that breach of charity, which is forbidden in the ninth Commandment, but whatsoever is opposite to the true word of God. In this sense we did also take it, Port. 4. and 5. Take from me the way of lying, and grant me graciously thy law. Where lying is nothing else, but that which is contrary to the word, either in doctrine or in life. Likewise Port. 15. 2. I hate vain inventions, but thy law do I love: In this meaning, Satan is said to be the father of lies, and we use to say, God only is true, and man is a liar: that is, as God is good, so is he true; as man is evil of himself, so is he false. His meaning then is, that he hated that, which was contrary to the word.

I hate and abhor, &c This showeth that he had no light hatred, but a thorough hatred of it, which is also shown, Psal. 139. 21. Do I not hate them O Lord that hate thee? And do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned hatred, as they were mine utter enemies. Prov. 29. 27. A wicked man is an abomination to the just, and he that is upright in his cause, is an abomination to the wicked. True hatred hath this nature, to abhor the thing hated, as a dainty woman abhorreth to touch a toad. And we express this thing in our affections, breaking oft into these speeches: I abhor it, I cannot abide to hear of it, I quake, I shake, I am the worse when I hear it.

We are here taught then, that as love being cold will soon fail, so our hatred being cold, will soon slake; and as love must be hot, if we will have it continual, so hatred must be with abhorring, if we will have it permanent. Wherefore we see, where our first love waxeth cold to prayer, and the not abhorring of the want of prayer is, there we fall into a carelessness of prayer: and where our zeal is not hot against sin, and sinners, and we make but a • est of it, when we should make war against them, to the spending of the heart blood, we are often ready to fall into sin. And although we be not maintainers of sin, (for that were the highest degree of sin) yet if we be not abhor • ers of sin, we may for a time keep in, yet in the e • d we shall bewray our selves And thus when we are too smooth and too gentle (although I reprchend not that loving rebuking and admonishing of Christians) we shall be taught to be zealous. We see, that we cannot say, that we truly rejoice in the word, until we have a perfect hatred of falsehood.

No marvel then, though we rejoice no more in God, seeing we do not so abhor our sin as we should do. Neither do we thoroughly abhor sin, because we never felt the inestimable and unspeakable treasures of the peace of conscience. Wherefore as we must not only love God, but love exceedingly; so we must not only hate ill, but abhor it zealously. For when abhorring of sin falleth • o hating; and hating of sin falleth to misliking, and misliking cometh little to esteem of sin, we are in a relapse. We cannot then love God too much, nor hate ill too much. We must also labor to have our love and hatred proportionable to the things loved and hated, and our affections must be answerable, either in liking the things which are commanded, or in misliking the things which are forbidden.

If our first love decay, it will first come to be cold, and then to be none. Wherefore the holy Ghost doth exhort men in the book of the Proverbs, that their love should be wholly set on their wives, and so they should not covet any other. And Isaac, who is said to love his wife Rebecca dearly, never fell into the sin of Polygamie or concubines: So our love to the word, must be so through a love, that it take up all our affections, and so may shut out all that comes in the way, which either might impair part of our love, or spoil us of the whole. We see in them, that are irreconciliable, what hatred is in them. We may see, how many having found sometimes terror of conscience, have fallen from the hatred of sin to the like of it, and so have made relapse either into old sins, from which they were delivered, or else into some new sins, where with before they were not acquainted. Wherefore we must pray, that our love to good things, and hatred to evil, may daily be growing. For if we stand at a stay we shall come to less and less, yea in the end we shall shake hands with sin again. For many are so cold in the pursuit of sin, that it is to be feared, that the Lord will plague us, either with heresy or with profaneness. For whereof cometh our commending of Papists and heretics, that we can say, Surely he is an honest man, it is pity he is a Papist, I knew never any ill by him; it is to be feared, we shall come to be such Papists, for want of more fervent hatred against them.

AS before the man of God spake of his joy, fear, and hatred; so now he showeth his love, which therefore seemeth to be no cold love, because it made him seven times a day to praise the Lord. As the children of God cannot satisfy themselves in the hatred of sin, no more can they satisfy themselves in the love of the Lord. And as for their true hatred of sin, they abhor it not only in themselves but in others; so for the true love of the Lord, they love it not only in themselves but in others, wheresoever they find it. The meaning of the man of God briefly is thus much: because I see, O Lord, that thou performest thy promise unto thy children, and executest thy threatenings on the wicked, I praise thee, and when I consider the examples of thy judgments and see thy truth so just, I delight in praising thee.

The cause then why we have no more pleasure in praising God, is because we observe no more diligently God's mercy, and truth fulfilled and executed in our selves, or in others.

Seven times a day. If this be used on any day, doubtless on the Sabbath day, because in respect of our callings, other days are full of distractions, neither are the minds at such liberty as they are at other times. The Apostle Ephes. 5. 16. saith, Be not drunk with wine, wherein is excess, but be ye fulfilled in the spirit; 29. speaking unto yourselves in psalms, hymns, and spiritual songs, &c: as if he should say, whereas other men cannot be merry, unless they be mad, and they can find no solace, without their own conceits; yet it is good for you in your most mirth to be plentiful in the spirit & in good affections. The same thing is urged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisdom, teaching and admonishing your own selves in Psalms, &c. What shall now become of them? who think they do God great good service, to come twice on the Lord his day to the Church, and think it a sufficient discharge for them, seeing the Prophet protesteth, that he came seven times a day to praise God: that is, Often he resorted to this sacrifice: for this phrase of speech is usual in the word to set down a certain number to express an uncertain thing. These remember not the often frequenting of private prayer, thanksgiving, conference, admonitiō, preparation, visiting of the sick, alms giving, which be duties of love, annexed with the former public duties of religion, and as well to be used in the Lord's day as the other. If this then be not to be done on the Sabbath day, when should we do it? True it is, that with the good servants of God David and Daniel, we take up every day at morning, noonetide and evening to praise the Lord, but especially we must remember to speak of these wonderful works of the Lord in the Sabbath: as that 92 Psalm, which is a Psalm of the Sabbath, doth teach us. Thus see, how the Sabbath should wholly from morning to night be spent in these exercises, and therefore is it set apart from all other days, because that worship of God which we do but in part on other days, may now wholly be spent on the Lord.

We see in time of Popery, how holy men would be at their solemn feasts, as at Christ his tide, Easter, Candlemasse as they call it, Holy thursday and Al-saints day. Were they so superstitious in ill, and shall we be cold in good things? were they so fervent in idolatry? and shall we be so zealeles in the Lord his days, wherein we have all things? doth not this day teach us the benefits of Christ's birth, the profit of his Passion, the fruit of his Resurrection, the glory of his Ascension, the joy of the coming of the holy Ghost? doth it not teach us, how in this world, we may praise God with his Angels, and how hereafter we shall be occupied in heaven? Wherefore let us pray often in that day, let us examine our hearts what sins we have done, what benefits we have received; let us prepare our selves before the congregation is gathered, when they are assembled let us so pray and hear, that after the departure we may examine our hearing by meditating, applying, and conferring the prayers by the effects of them. Thus in private and public exercises in matters of religion and practices of love, we are to spend the whole Sabbath. Alas, how far are they now from praising God, now seven times in the day, who pass it over in pleasures, and so end it in their own delights? who no marvel must needs slip in common life, who fall so deeply into God his course.

Do I praise thee? By naming one part of the exercise of God his worship, he comprehendeth many: for it is not like that he contented himself with praising of God; but that he also prayed, heard, meditated, and conferred of the word, and setting down by name that, whereunto we are most unapt, and most hardly drawn; he includeth those things, which more willingly, and easily we are brought unto. If any have occasion seven times and often to praise the Lord; it is our age, who from the abundance of God his blessings, should not only have our hearts enlarged: but also from our abundance of the heart, our mouths with praises should be filled.

Because of thy righteous judgments: This is not the only thing in the word; but there are promises and threatenings: but the judgments of God comprehend all, in that they are seen as we have shown, in fulfilling his promises, and executing his threatenings. True it is, we must praise him for the creation of the world, for his loving promises made unto us: but we can never see truly the • rration, until we observe his providence, neither can we effectually praise him for his promises, until we diligently observe his judgments. For then we truly praise God for his promises and threatenings, when we praise him for his executing of them. This therefore requireth an experimental faith, and therefore we shall see in all the Psalms of Moses, Deborah, Hezekiah, David, and Isaiah, that it was usual to them then to make them, whē either they had received some notable deliverance, or their enemies had some notable overthrow, or the Church obtained some special benefit: As after the deliverance by the read sea, after they had safely passed through the wilderness, and had put to flight the army of the all •••• s. ••• what else doth the History, which is 〈…〉 ▪ of things p •• t, •• ach us; but to praise God by •• eing God to be such • 〈…〉 he is in his p ••• is • s?

Look what the law generally speaketh of, 〈◊〉 concerning these 〈…〉 to be done, or l • f undone; either of p •••• es or 〈…〉 of the Prophets, the things done which were come •• unded▪ 〈…〉 to them, which did according to God's 〈…〉 , the 〈…〉 forbidden, or else the threatenings executed on them which did • o 〈…〉 mandemēt This we shall see wonderfully to increase our faith if we 〈…〉 of the Prophets with the time of the law. If we compare our 〈…〉 our Savior Christ, Matth 24. 24. that there 〈…〉 Christ's▪ & 〈…〉 to fear, that they which would not learn of the truth▪ shall learn of 〈…〉 . We may call to mind, how many earnest professors in king Edward 〈…〉 papists in Queen Mary's days, and how many heretofore Christians •• Queen Mary's days, are now become zealelesse worldlings, and they that were •• en 〈◊〉 , •• ••• t height they are grown, and we shall see sufficient matter to praise God his righteous judgments. Again if we consider the great mercy of God, 〈…〉 our countrymen, who were in banishment, we shall have great cause to be thankful.

TH • se in se • se agree with that which the man of God s • i • l, Port 65. I 〈…〉 liberty for I seek thy 〈◊〉 . In which places the Prophet showeth, 〈◊〉 they 〈◊〉 •• aue peace in mind▪ and shall walk at liberty, & not be entangled, they 〈◊〉 •• ue no manner of offense, neither shall any stumbling blocks be l ••• in their ways, which carefully seek to obey the will of God.

This is the benefit of them, that know & receive the word in love, that they shall escape dangers, doubts, in straits and plagues: so that in all th • se they shall find happy issues, and wholesome out g •• e in what straits or troubles they a •• 〈◊〉 . They then •• t walk in this knowledge and love of God his law▪ shall •• u • this grace▪ and no man shall be able to take it from them: seeing then it is 〈◊〉 in us • l, to be careful of nothing more then to be directed in our plagues, • et most of us fa • l • in ••• 〈◊〉 to •••• , by following too much their own devises, and not the prescript rule of the wor • . Here 〈◊〉 is described the happy estate of God his children, that by faith and love shall 〈…〉 ▪ and continually have the blessing of God, watching over them in all 〈◊〉 • o •• gs, & whatsoever tumult come on them, yet they shall possess their souls in patience▪ and not be plunged and overwhelmed in these miseries as other men are. O most sin • ul • r commendation of the word in working such peace, in promising such success, in our affairs, and in delivering us from all ill things?

That love thy ••• . We see here is required that faith which worketh by love: for many will say that they believe who bewray their want of faith, by want of love▪ It is then, that saith which worketh by love, that maketh us so to delight in the law of the Lord. Herehence cometh so much disquietness, and so many cross blows in our at •• mp • s▪ because our faith is so small, & our love to the word • o little. When we sh • l 〈◊〉 then the destruction of our minds, so many ditches, hedges, walls, g • ins & snares, we must consider the chief cause, to be our want of love to the word, not that it always so appeareth •• flesh and blood, but that to faith it is apparent, which learneth out of the word, John 17 In the world •••• shall have troubl •• ▪ but •• me they shall have p • ace: as if our Savior should have said: howsoever fl • sh and blood think▪ & others judge over us, heaven and earth shall pass; but his pro 〈…〉 le. Ye shall have peace in trouble: for God that hath •• oken it is no more liberal in promising, than faithful in performing▪ if thē we have trou • les, it is for want of faith & love of the word. And as here is a plentiful comfort for them who love the word: so is there a fearful threatening to the wicked, which the Prophet Isaiah in his 47 & 48. chapters speaketh: there is no peace saith the Lord) unto the wicked, but the wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt. In which place after the Prophet had promised this good success to God his people, he addeth, that the wicked shall not be partakers of it. For as the Sea hoysteth up, and is stirred more vehemently with the tempest and wind, and being once moved, one wave fighteth with another: so that in that continual conflict, much froth and filthy scum is cast and spewed out: so, so soon as any tempest of temptation hath stirred up a wicked man's mind, and one temptation beginneth to fight with another, many foaming and corrupt affections are spewed out which disturb the peace of the mind and offend all the beholders.

God his children seeing those troubles to help them, which hurt the world, find only the truth of this doctrine, howsoever in time of prosperity the wicked would seem to be in as great quietness as the other. But as the deep sea in a calm day seemeth to be as still as other waters, until by the tempest of winds the raging of the one make a plain difference from the other: so the wicked do seem to have as great peace as the godly, whilst no trouble bloweth upon them: but so soon as the storm of temptation ariseth, then the hellish waves of their fearful torments yield a manifest distinction between their rage and the estate of the godly.

The very Heathen had a taste of these unquiet brunts & anguishes of spirit, which they termed Furies, which toss a man's conscience with such continual accusations, as neither eating nor drinking, nor sleeping nor waking, nor speaking, nor keeping silence they can find any quiet. Neither is there any greater plague than this, as testifieth the Wiseman in the book of the Proverbs: Give me any plague, saving the plague of the heart, &c. No marvel: for when our reason and appetite fight one with another, and there is an hurly burly within us, we shall find nothing to be more precious than the peace of conscience, which so commendeth us to God, that we shall find in trouble peace, in banishment our country, in imprisonment liberty, in death life. What madness then is it to put this peace from us, and to hale towards us as with cart ropes these direful plagues of the spirit, which so torment us in this life, & without repentance in death will bring us to hell. If then by the grace of God his spirit, we would oft set before us some serious meditation of death, and think earnestly of our departure from hence, even as our deliverance out of the flesh were then at hand, doubtless we should find by that an approved trial of the image of that estate which we should have, if death indeed were present. And if in the quietness of our minds on our beds at midnight, we would without hypocrisy present our selves before God his judgment seat, as if Christ in that instance did appear in the clouds, we would redeem this benefit and peace of conscience with all the goods in the world. Wherefore as the Prophet exhorteth us, it is good thus to examine our selves, and not to tarry the trial of our hearts, until affliction cometh upon us, but in the calm of our minds to use this practice in trembling. Let us pray then that this may still sound in our ears, that unto them that love God, all things shall turn to the best, as we may see Josh. 1. Psalm. 1. Rom. 8. And as to them that love, all things counted ill, do turn to the best: so to the wicked all things that are counted good do turn to the worst: so that when a man's conscience doth boil with sin, all his pleasures, profits and glory will the further feed on him to his grief, and awake the more the troubles of his mind. Contrariwise, the godly in the death of Christ shall have all their troubles so sanctified, that reason would wonder to see their happy issues out of so fearful dangers. Yet we see God his promise will bring it to pass.

Well, we see how this verse followeth of experience the verse going before, as if the Prophet had said: I see, O Lord, that they that love the law have good success, and whatsoever befalleth to flesh and blood most contrary, it is turned to their salvation: contrariwise in them that fear thee not, I observe thus much, how they are plagued here and there, and how in their chief felicity they are subject to thy curse. For as for thē that are delighted with thy law, if they be rich, they swell not; if they abound, they are not puffed up; if they prosper in name, body and goods, they are not proud, but use this world as though they used it not: if thou callest them to a contrary estate, they are thankful; and if they want, or fall into sickness, or infamy, they fret not, they despair not; they are not so appalled in their spirits, but still they believe on thee, they call on thee, they glorify thee, even until their deaths.

We shall not only see the truth of this in the Patriarchs and Prophets, and Apostles, and in the Primitive Church, but also in the Saints of God of late memory in King Edward his days, who used their time as though they used it not, when affliction came, they neither feared, nor forswore themselves, but quietly suffered imprisonment, banishment, torment and martyrdom, as the dear children of God. We may call now to mind how the blessed man David behaved himself in all his miseries, and how Saul plunged himself in disobedience, who thinking in time of God his judgment to follow his own wi • , fell from sin to sin, until he fell into a fury, when he began to ask counsel of the devil, and afterward by the justice of God had a miserable death. The like we may see in the Egyptians, Babylonians, Chaldeans and Israelites, when they forsook the Lord. In comparing these things together, we shall mark the works of God, and how they that love not the truth in love, are plagued of the Lord with anguish, distractions, and terrors of mind, some ending their lives in treasons, some in profaneness, some in heresies, some in shame, and some otherwise.

They that love thy law, &c Rom. 8. 28▪ We know that all things work together for the best unto them that love God, &c. This is a thing worthy of observation, that he saith, Th • y that love thy law. For it is an easy matter to say, that we love God, as Heretics, Atheists, and the Family of love will brag, but they love not with the man of God the word, which is the true and only touch stone to t • ie us, whether we love God or no. Wherefore the Apostle John saith▪ 1 John. 5 3 This is the love of God if we keep his commandments. This then must be remembered, whatsoever love we pretend to God, we must bear it to his word; and look how little our love is to the word, so little in truth is our love to God. And this is that which discerneth the fervent love of the godly, from the cold love of the wicked. Wherefore as the Prophet saith, Psalm. 16. 5. The Lord is the portion of mine inheritance: so he saith Psal 119. 111. Thy test montes have I taken as mine heritage forever. We must think then that this doctrine standeth in need of our meditation and prayer, to try ourselves, if we f •• re the Lord, how we fear his threatenings; if we love the Lord, how we are affected to his promises, and to that which he commandeth. So shall we see that the godly have the Angels of God continually waiting on them, least they should hurt their foot against a stone; and though they have many troubles, yet they take no offense at them. If we diligently consider how David prospered, whilst he continued in the love of God, what distress in his affairs disquietness of mind, straits in his kingdom▪ & punishments in his children be felt, when he began to love carnally, we shall have a sufficient truth of this doctrine. And for our example we have seen, how they that loved God, either died well, as they lived well; or else by their martyrdom glorified God, and edified others, who never sought great things in prosperity, nor were impatient in adversity. If we fear with Baruch, Jer. 45. the woeful troubles at hand, we are unfit to purchase glory to the Lord: but if we be of Jeremiah his mind, as considering how God hath always assisted his, and that if we bear the cross patiently with his children, who were justified, sanctified and blessed, we also shall be justified, sanctified, and blessed, and shall have our faith strengthened, whereby we may the better glorify him. For as the curse causeless shall fly away, and do no harm: so heaven and earth shall pass, but not one word of the Lord shall fail.

HEre the man of God particularly applieth that to himself, which generally before he had spoken: whose meaning is thus much: I have seen that they that labor to keep a good conscience, shall have peace: therefore I labor to keep a good conscience, in hope that the same will come to me.

Now let us first carry away the lesson, namely, to apply that particularly to ourselves, which we hear, read, or receiud of others generally. And as he seeing the peace of the godly generally, labored to feel the same in himself particularly: even so we are not to satisfy our selves with the general threatenings of the law, and promises of the Gospel, but to make them several and particular to our selves. We see whatsoever the law teacheth generally; the prophecies inculcate particularly, whether it be in threatenings or promises, in things commanded or forbidden. Wherefore let every man desire of God that he may be a Prophet to himself, by laying the line of the word to his own conscience, in this or such like manner: This thing the Lord commanded, therefore I must do it, for he commandeth me; this thing the word forbiddeth, therefore I must avoid it, for it is forbidden me: this the Lord threateneth to such a sinner, if I lie in that sin, I am to fear it: this the Gospel promiseth to them that repent; then I hope upon repentance to feel the comfort of it. For this is the true use of hearing, when by this mean we are either comforted and encouraged to do well, or terrified and dismayed to do ill.

The words in their original tongue signify thus much: I have waited for thy salvation. Wherein is commended unto us a special effect of faith, which must be seen in waiting for that which is promised. The first general truth that we must here take profit by, is, that if we will keep a good conscience, we must have a sound faith, which breedeth a good conscience, and without which it is impossible to please God. If we then will do good things, we must believe in God, as the author of all goodness, wisdom, and eternity, and that he hath made a sweet covenant with us, and believing this to be true, we must labor to keep his commandments. For without this faith, we do good or avoid ill, either for hope of reward, or for fear of ill: so that our obedience is violent, constrained, and not free. He believed not only, but also looked patiently for those promises, which is here shown by waiting. For many say, they love the word who do not in truth believe it; or if they believe it, as they will say, they do not patiently wait for it, and many think they fear God, who worship rather an Idol, and stay not themselves on God his promises. Many so persuade themselves to have faith, who will make haste that God should presently help: which if it come not, they withdraw themselves, & seek means to serve themselves. These declare themselves not to have this waiting faith. Faith (saith the holy Ghost, Heb. 11. 1.) is the ground of things which are hoped for, and the evidence of things which are not seen. So that it is a thing which bringeth us to the hope of that, which afterward we shall possess. As he that believeth shall live by faith: so he that waiteth not on the Lord, hath no true faith, because he will not tarry for the Lord's appointed time, but will provide for himself. The Prophet saith, Isaiah. 30. 18. Blessed are all they that wait for the Lord. And Habac. 2. 3. Though the vision tarry, (saith the Lord) w • ite: for it shall surely come and not stay. Again, it is said Psal. 147. 11. The Lord delighteth in them that fear him, and attend upon his mercy. A doctrine worthy to be written with the Diamond of God his Spirit in our hearts. This then is one of the chiefest effects of faith, when we wait on the Lord's leisure, and make a distinction of the time of making and accomplishing God's promises unto us. For between the one and the other, God sendeth often cross things in the way to try us, whether we will wait or no. Indeed at the first, whilst our faith is but tender, it pleaseth him to feed us as it were with pap, and to perform his promises plentifully unto us: but when we are grown to some strength, he will not still deal with us as with children, but will often prove us by suspending for a while his promises. If we consider how Abraham waited ten years, until the promise was accomplished, and how Jacob stayed himself one and twenty years, until he also obtained: and if we call to mind how long the Lord proved Joseph, after he had dreamed, and how he tried David with many troubles, and yet notwithstanding after so many temptations and dangers they believed, we shall see approved witnesses of this true effectual faith. And as it is the nature of true faith to wait; so it is the nature of incredulity to be hasty, so that if we have not things presently to help us, we cannot be merry, we must make some shifts to help our selves. For how common a fruit of our unbelief is it, that we so often have in our troubles, and bring forth of the rotten stock of our corrupt nature, when help is a little deferred, to say, I have prayed, I have asked counsel of Physicians, I have used all the means I can, I have stayed thus long, I may wait indeed until my heart break, I have made hue and cry, I can find no release, I am never the better, I must needs go seek out, I must ask counsel abroad, I must needs go to some wiseman, I think now the Lord would have me to use some means for my relief. Thus Satan, after our Savior Christ had long fasted, thinking that after so long waiting, his temptation should come in some good season moved our Savior Christ to seek out, and to make some shift to help himself, and as he was the Son of God, so he might the better and more easily provide for himself.

Thus we see the man of God speaketh not only of a small faith, but of a patient faith, and the cause of impatiency is want of faith. Of this faith speaketh the Prophet Isaiah. 28 16. Behold, I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste, to wit, to by-ways and indirect means, as casting off his hope of God his promises. Of the contrary the want of faith speaketh our Savior Christ, Luke 18. 8. When the Son of man cometh, shall he find faith on the earth? Likewise Heb. 10. when the Apostle had said, The just shall live by faith, If any withdraw himself, (his mind is not upright in him) my soul shall have no pleasure in him. Again, Habac. 2. when the Lord had commanded the Prophet to wait, he saith, He that lifteth up himself, his mind is not upright in him, that is, he hath a troubled mind, and unquiet spirit. Wherefore let us attend upon that exhortation of the Apostle, I am. 5. 11. Ye have heard of the patience of Job, & have known what end the Lord made: As if he should say, ye are not ignorant of that my error of patience, who, when the Lord suspended his judgments, still waited for the accomplishments of his promises. Whosoever then thinketh himself to have faith, and by patience cannot wait for the Lord his leisure, and due time of help, but withdraweth himself, and maketh haste to other means, and not staying himself on God his word and promises, but hasteneth, and cannot be quiet in his mind, until presently he have gotten some help, he is as yet an unbeliever.

And I have done thy Commandments. Even as without faith it is impossible to please God, so is it impossible truly to trust in God his salvation, unless we labor by faith to serve him in love, and to please him with good works. Wherefore as the Apostle hath taken up the truth of this rule, so he showeth Heb. 11. how all the Fathers by their faith did travel in good works: By faith (saith he) Abel offered unto God, a greater sacrifice than Cain; by faith was Enoch taken away; by faith Noah prepared the Ark; by faith Abraham obeyed God; through faith Sarah received strength to conceive, &c.

A contrary argument to that which we have in our times, where our faith and profession is so barren of good works. True it is, that when we will glory before God, all boasting in good works is shut out, in that, if he entereth into judgment with the best of our actions, he shall find them polluted with many imperfections, so that we can by no means stand before him, but in faith: but, I am. 2. 20. Wilt thou understand, O thou vain man, that the faith which is without works, is dead? was not Abraham our father justified through works? &c. where we must note the diverse significations of the word ( justify ) if we will show these two propositions to be true, and how they may be reconciled, we are justified by faith, we are justified by works. For as God sanctifieth us, when he maketh us partakers of his holiness; and we sanctify him, when we show him to be holy: so God is said to justify us, when we are approved just before God; and we justify God, when we testify that he is just. In like manner faith justifieth us, in that it acquitteth us before God from our sins for Christ his sake, in whom we believe: works justify us, in as much as they witness to us, and to men, that we are justified by faith before God, whereof our sanctification is a pledge.

So that we mean nothing else, when we say, we are justified by works, than if we should say, We declare and make known, that we are justified by these works. For when every good work is of the spirit of God, and the spirit of God is given to none, but to the children of God; when we fail in doing many things, whereunto we are by God's spirit moved; and in those things which we do, we corrupt those motions, so that our best actions stand in need of faith, to have them purged in Christ his perfect obedience: it is manifest, that our works only give a testimony to our selves, and others, that we are justified.

If then we have true faith, it must work by love, that as faith doth acquit us from sin before God; so good works may give evidence thereof before men. When then we are carried away with dullness in good things, and with deadness in well-doing, we are to try our hearts, if we want, God is not pleased with us, if we have saith without works, we deceive our selves.

The meaning then of the man of God in this place, is thus much: Because I know, that they have happy success, that love thee and obey thy word; this moveth me to keep a good conscience. So we have learned thus much, that it is but folly to boast of faith without good works. For as we judge a man to be alive, so long as we perceive his vital spirits, his animal powers, and natural operations to exercise themselves, and think that he is not dead, whilst the faculties of the mind are exercised in the senses, menbers & powers of the body; but notwithstanding that life it self is a thing most secret, yet by a man's seeing, hearing, tasting, touching, going and working we discern the same; even so, so long as we perceive the fruits of God his spirit, and new birth, and the effects of grace, and fruits of sanctification in the soul, we think him not spiritually dead, in whom these things are: And notwithstanding saith, which is the life of God's children, be a most secret thing; yet when we can open our eyes, to see the wonderful word of God to his praise, and shut them from seeing vanities; when our ears are open to the works of God, and closed, and dull to hear worldly vanities; when our mouths can speak of God's judgments, and are dumb in leasings: we may judge by these and the like effects, that there is the life of Christ in us. And herewithal we must observe, as these natural workings are not the cause of life, but that rather insomuch as we live, these things do exercise themselves in us: even so the good works are no cause why we are good or live by faith, but because by faith in Christ we are accounted good and just before the Lord, therefore we are good. For as the tree hath not his goodness of the fruits, but the fruits have their goodness, because first the tree was good, so we cannot be said to be good in respect of our works, but our works are good in respect of us justified before by faith. And although the sap, life and nourishment of the tree, be a thing most secret and hidden from common sense; yet by the leaves, buds, greenes and fruits thereof we draw knowledge of the life in it: so though our life which is hidden in Christ, be hidden from flesh and blood, yet by the holy practices of good works, we easily discern the same.

Now for want of this, we may see the great judgment of God in suffering the Papists, heretics, & family of love to spoil us of this peace of conscience, by teaching their false opinions of justification by works. Which thing seeing they hold the rather, with seeing the cold profession of worldly Protestants, it must needs humble us. For thus reason they, that are unstable in the truth, Surely their profession is not according to the truth, it is so barren of good works, and they maintain not the true doctrine, whose lives are so contrary to their professions. Woe be to them, by whom these offenses do justly come, and woe be to them that take such offenses, and that shut willfully their eyes, and will not see the truth. Howbeit we are to profit hereby, and to travel in a greater care of good works, whereby we may stop these blasphemous mouths of the adversaries.

HEre he confirmeth the same doctrine which he used before, for in saying my soul hath kept thy testimonies, is all one as if he should have said, I have looked (or waited) on thy salvation. For as we often observed, the man of God meaneth the covenant which engendereth faith, as the records and testimonials of God's favor towards us. So that the effect of these words is thus much: I have an entire care in sincerity of faith, to increase the blessed witnesses of thy love toward me. It is an usual phrase among the Hebrews, when they would express their vehement affection to anything to say, My soul: as Psal. 103. 1. and 104. 1. My soul praise thou the Lord, and Luk. 1. My soul doth magnify the Lord. So that here the Prophet doth not only outwardly commend the law, but saith, that he hath sworn and will perform the keeping of God his testimonies▪ With the heart, saith the Apostle, we believe, showing that the heart is the proper place of faith, and not the brain, and that we must as well be touched in affection, as in outward bettering of our judgment. They must be vehement passions of the mind wherewith we must let the testimonies of God sink down into the depth of our hearts. Wherefore we are here to learn that our over profession of the Gospel will not acquit us before God his judgment seat.

For I love them exceedingly: that is, They are not of small value with me, I love them entirely, because they are things most precious unto me. This is the high dignity & estimation which we owe and should perform to the sweet testimonies of our salvation. Wherefore our Savior Christ saith: the kingdom of heaven is like unto a treasure which is hidden, which when a man findeth, for joy he selleth all that he hath, to purchase that. Thus we see the man of God having made mention of faith, maketh mention also of love, teaching us, that true faith worketh by love.

Also he showeth us, that the cause why the comfortable promises of the Gospel so soon slip from us, and our comforts are so momentary, and griefs so sore charge us and overwhelm us, is, even because we have laid up these promises rather in the brain, than in the heart. This is too short, cold and small a love for the profession of the Gospel, and bewrayeth the want of faith; & the want of faith declareth a want of love. For if we know aright, what an inestimable treasure the promises of God were, in that in them we have the assurance of all our sins pardoned, of God his providence watching over us, his Angels ministering to us, his creatures waiting on us, that we shall be companions not only with his Saints and Angels, but heirs and fellow heirs with Christ, and that after this life a happy crown of glory is laid up for us, we should more highly esteem of them, then we do, and more heartily love them. For what maketh worldlings so to love gold, but that they think it the most precious metal? what causeth ambitious men so to set by preferment, but that they think it the best thing for them? what causeth the man so to love or like his wife, or the woman her husband, but that they are persuaded, that none in the world were fitter each for other? When our Savior Christ would have Peter to be careful in overseeing his flock, he useth this trial, lovest thou me Peter? And the Apostle said, how through love he was enforced to preach Christ to the Church. This thē must not be faint and feeble love, but a straightened and • aborsome affection, which is still occupied in adorning the thing loved, and cannot satisfy it self in thinking of it, and in speaking of it, and in doing it, so that the greatness of the perswasiō draweth out the greatness of the affection.

It is then a drowsy dream which some hold for a settled opinion, who think that love goeth before faith, when the very heathen saw by the light of nature, that a man could not love, that which he knew not. And we know that faith is a knowledge with a full persuasion; so that if we love the word exceedingly, we are persuaded by an exceeding faith of the word which we love, and this faith showing it self in love, is fruitful in good works. Look in what measure we are persuaded of the goodness of the thing, in that measure we love it.

WE have heard the man of God speaking of his faith and love, whereunto now he joineth his fear, which moved him to keep both the testimonies of the Lord and his precepts. So that if we will grow to this measure of obedience, we must first labor for faith to believe, faith must work by love, & love breed in us a reverent fear of God his majesty, which fear must engender in us a care to please God, and a grief to displease him: so that we may thus show the prophet his meaning. Lord, I set all my doings open in thy sight, wherefore I am careful to do anything which thou commaundest, and afraid to do anything thou forbiddest. So that we learn for our instruction, that as the very motions of his heart were laid open before the Lord, whereby he was armed with this care and fear; so if we will be beautified with the like affections we must use the like means. True it is that God seeth all men's ways, and gageth the hearts of all, as well of the wicked, as of his children, howbeit all believe not, all see not this in themselves▪ The wicked may confess it so to be in outward things, but doubtless they are not in truth persuaded that God doth see their hearts. For if they were, how durst they do that in the sight of God and his Angels▪ which they dare not do in the sight of the day-light and of a little child? Bu • let them cover their sins in the depth of their hearts, let thē hide them with darkness, surely the Lord will keep them in a register, and in time will lay all their sins before them, that all the world may know how they have buried the long suffering of the Lord in the hollow graves of their hypocrisy. Wherefore every man, that will show himself thus to be persuaded of God's all-seeing presence, must show it by an earnest care of obedience, and a reverent fear of disobedience, whereof the one, that is the fear of disobedience is shown in the first verse of this octonarie, the other is shown in the last.

Shall we then assure our selves, that we be persuaded indeed that God doth behold us, let us search our hearts whether we have these or the like affections. For dare a subject in the presence of his prince commit anything against the laws for fear of a check, or rather will he not be careful in the eyes of his sovereign to do all things to his liking and contentation? Dare a good child in the presence of his father willingly break his commandment for fear of controlment, or will he not rather endeavor to be very dutiful for hope of commendation? Then doubtless without this care and fear we receive our souls with this drowsy dream and vain persuasion of God's beholding us. Wherefore how dare • h • heretics, papists and family of love, persuade thenselves to walk before the Lord, seeing they have not submitted themselves to his word, which is the only instrume •• that maketh naked the conscience of man, as it is Heb. 4. 12. The word of God is lively and 〈◊〉 operation, &c. and it is added in the verse following; Neither is there any creature • ▪ which is not manifest in his sight: but all things are naked and open unto his eyes. So that they wh ••• are not truly instructed in the word, cannot truly have their sins laid naked▪ and they which have not their sins laid open, cannot in the fear of God forsal • e their corruptions. Wherefore in like manner all ignorant persons may persuade themselves, that they please God and walk before him in care and fear, but they do but deceive their own souls. But if we can truly say this, with pure trial of it in our hearts, it is most certain, it will serve in stead of an hundredth rules besides for the right direction and holy government of our lives.

In that the man of God saith, that he kept both the precepts and the testimonies, he giveth us to understand, that if we will in truth be persuaded that God seeth us in all things▪ we must believe his testimonies, and observe his statutes because we can neither believe aright, unless our faith worketh by love, neither be our works acceptable, but as they be the fruits of faith.

There is indeed a fear without this faith, but it is a servile and slavish, far differing from that childish and filial fear which is here understood. For as a servant may obey and do his outward task rather for fear of stripes of his master, if he should not do it, then for any pure love; and the child is in all things obedient, not so much that he is afraid of the rod, as he is loath to have the least displeasure of his loving father: so we may use the outward obedience in a carnal fear, trembling at the severe threatenings of God, as of a judge, but without this, we shall leese the care to please him, as loath to be deprived of his fatherly countenance and affection towards us. So that without this faith we are in danger to walk either in secret pride, or else in slavish fear. But faith maketh us come liberally and cheerfully • o obedience, when we shall see, that he will not deal roughly with us, as judging us according to our deserts, but as bearing with our infirmities, and sparing us as a merciful father. Neither, as dare I affirm, did ever any truly obey God, which in some measure had not this fear of God before his eyes, where by they feared him as a God, and loved him as a father.

God's children dare not dally with their most privy thoughts, for they know that God seeth in darkness as well as in delight: he is the God of the night as of the day, & to him they are both as one; he beholdeth their thoughts a far off, and there is no word in their tongu: which he knoweth not: they know he is privy to their down lyings, and vprisings; to their goings out, and their comings in; neither can they in any place, high or low, far or near, early or late fly from his all-seeing presence. If they do ill, they tarry not long to seek reconcilement, because they know that his judgments are according to truth: if they do well, they are not proud of it. This worketh in them a wonderful boldness in God's causes, and bringeth them to fear, when their cause is not good. Again, it breedeth patience in trouble, profit in slanders, meekness, when the world contemneth them, seen in secret sins, knowing that when the world hath passed in judgment on them▪ there ••• ll judgment in greater truth be given of them by Christ. And again, though they escape the judgments of man; yet they shall not escape the judgments of God. But as the Lord throweth the wicked with their hypocrisi • s to hell: So he will humble and punish his children with sore corrections. So that this is the way of them that walk before the Lord, they know in time the Lord will reward, and make known their secret godliness, and in time punish and make known their secret sins.

If it come to pass that God's children forget themselves sometimes to be in their Fathers presence, as earthly children rejoice sometimes to be from their Fathers, that they might play the more: nevertheless after they come to be ashamed and grieved, when they consider that all that time their Father espied & marked them: and though they did forget that their Father saw them, being carried away with some strong lust, the best they know is to return in time. For then they begin to reason on this mannner: Oh what a wretch was I, to do this in the eyes of my God, and in the presence of my Father: so that as we see this consideration of God's presence bringeth grief for sins present; so it maketh after the examinations of our selves ashamed of sins past.

We heard before how it also worketh patience in us, when our good causes, have not good success, because we remember that Psalm: 34. The eyes of the Lord art over the just, and his ears are open to their prayers: Whereupon we recover our selves, with this and such like meditations: Well I am misdeemed, I am suspected, I see I am ill thought of, I know in the end, that the Lord seeing my cause to be good, & to be used with a good heart, will defend me; and he seeing their cause to be ill, and how they maintain it with an ill heart, will in time give them the overthrow: and I holding a general good thing, though in particulars I fail, yet mercy being with the Lord, that he might be feared, know that he will look upon me.

And as God his children are afraid of their secret corruptions: so in their troubles they dare appear to the Lord, who seeth all things. We further are here to learn, if we look on the law, and on the gospel, without any consideration of the presence of GOD, it will work in us a mercenary fear, and will breed a care to do well in hope of commodity, and a fear to displease for fear of punishment. True it is, as we be carnal, we need such second helps of promises and threatenings: yet we must know that to be true faith in the promises of GOD, which is mixed with faith in his threatenings; and that is true fear of his threatenings, which is tempered with fear of his mercies. For thus we shall walk in a fear of his Majesty, as he is a God, and in fear of losing his fatherly mercy & countenance as he is our Father; and so shall we not commit gross sins, for fear of his judgments, nor fear too much when we commit secret sins, because we know him to be merciful, in that he will not sooth nor cocker us in any sin, as wanton mothers do their children, nor always be checking & taunting us as a severe and austere father, to dull us for our secret sins.

PORTION 22. TAV.

THe argument of that which hath been before, is still continued, which was briefly contained in these two things, either that he prayed for a clearer understanding of God's word, or else y ^t with his good understanding he might have a more godly life. So that the brief sum of this octonarie is, that he first prayeth for the true direction of himself in his judgment; then for the true fruit of his knowledge in his life. For in the four former verses he prayeth for soūdnes of judgment, & in the four latter, that the issues of God's promises might appear in a godly life. In the two first verses he prayeth for understanding; in the two next, he promiseth to be thankful. In the first verse, he desireth to be truly directed in the word; in the second to be rid from all straits & hindrances of his knowledge. In the first part of the first verse, he asketh not his suite simply, but earnestly, as with complaint. What meaneth this, that he should pursue his old argument • it seemeth that either he was very blockish in understanding, who still prayed for his directiō in judgment, and that we are very quick in the knowledge of the word, who use so sewe prayers; or that we are very blockish in seeing our wants, and he quick-sighted in his own corruptions. For it must needs be confessed, if the man of God could not without using of so many means, attain to the pure understanding of God's word, and we persuade our selves that we with fewer means can attain unto it, that there was either a marvelous dullness in him, and there is some wonderful freshness in us; or else, that he saw much, what an hard matter it is, either to come to, or continue in the true knowledge of the law, which we see not. But seeing it is manifest, that he was a man of God, & as a Prophet governed by the spirit of God, and yet so reverently and carefully used all the means, then we are in a blockish blindness, and senseless deadness, who having in no measure the like graces, in no degree use the like means: And that as on him was God's great blessing: so unto us is due the resting of his deserved curse. It is a manifest token that he had a marvelous sight and feeling of his wants, in that he so often reneweth his request to be taught, and as may evidently appear, by his doubling of his prayer, at the least in every portion. For to take some short view of all the portions going before, we shall see port. 1. 5. he saith. Oh that my ways were directed to keep thy statutes. Port. 2. 4. Blessed art thou, ô Lord, teach me thy statutes. 3. 2. Open mine eyes, that I may see the wonders of thy law: I am a stranger upon earth, hide not thy commandments from me. 4. 3. Make me to understand the way of thy truth, and I will meditate in thy wondrous works: take from me the way of lying, and grant me graciously thy law. 5. 1. Teach me the way of thy statutes, and I shall keep it unto the end: give me understanding, and I shall keep thy law, yea I will keep it with mine whole heart: direct me in the paths of thy commandments. 8. 8 The earth ô Lord is full of thy mercy, teach me thy statutes. 9. 2. Teach me good judgment and knowledge, for I have believed thy commandments: thou art good and gracious, teach me thy statutes. 10. 1. Thine hands have made me, and fashioned me, give me understanding therefore, that I may learn thy commandments. 11. 8. Quicken me according to thy loving kindness, so shall I keep thy testimonies of thy mouth. In the 15. portion, he showeth the fruits and effects of the word. Port. 14. 1. he showeth that it was a lantern to his feet, and a light to his paths. 15. 4. Stablish me according to thy promise, that I may live. 16 5. I am thy servant, grant me therefore understanding, that I may know thy testimonies. 17. 5. Direct my steps in thy word, &c. Shew the light of thy countenance upon thy servant, & teach me thy statutes. 18. 8. The righteousness of thy testimonies is everlasting, grant me understanding, & I shall live▪ 19. 5. Hear my voice according to thy loving kindness: O Lord quicken me according to thy judgments. 20. 7. Quicken me according to thy judgments. 7. Quicken me according to thy loving kindness, and here he saith, Lord I make my pitiful mone unto thee for this knowledge. Was he not now, shall we think thoroughly persuaded, that the word of God is a treasure, seeing he would meditate of it, run after it, seek early and late, pray for it, and practice it continually? this must make us ashamed of our cold love unto it.

Well, we see here that the man of God doth not overly, or lightly ask this heavenly knowledge, hypocrites may stretch out their throats, and yell with their voices as loud as he: but the man of God in the bitterness of his spirit complaineth to God of his wants, and from the abundance of the heart prayeth thus to the Lord. And besides his much and continually praying, we see his other exercises in meditating, at morning and evening, his praising God seven times a day, his teaching and conferring with others. Wherefore we must needs see and confess, that either he was very vile, and we very holy: or he most holy, and we very vile. Shall we hope to attain this without using the like means? Did not he attain to Knowledge without so many means, and shall we attain to it with using of no means? Shall we think the Lord will be more partial with us, than he was with his beloved Prophet? Did not the man of God obtain without asking often, and shall we obtain without asking at all? Shall he cry and call, pray and complain, watch, and wake to get understanding, and shall we slug and do nothing? Or did it more appertain to him to do these things; or do they less concern us, seeing he did them for our instruction? The holy Ghost hath for no other end blessed the commendation of so good men to us, then for a type of godliness, which we must follow, and whereby he vouchsafeth as it were to open heaven gates for us, and to give us access to the treasures of heaven. Surely, it was not for any profit of the Prophet himself, who did it, but for all posterity to come, to put us in mind of our corruption, to show how we should strive against it. Wherefore it standeth us in hand more carefully, more frequently, more fervently to use prayer, if ever we will hope for the like graces. For the Lord hath promised, that if we knock on this sort, the door of knowledge shall be opened; if we seek wisdom on this sort, we shall surely find her; if we crave understanding with this affection and ala •••• e, we shall receive plentifully. We must then in our behalf know, that we must knock and that instantly, we must seek and that carefully, we must ask and that diligently, with an holy importunity. Away then with our old drowsiness, God will not bestow his hidden secrets, his treasures, his mysteries, his jewels upon them, who vouchsafe not to ask them. For seeing the things which he promiseth in his word be no small things, but such as the eye hath not seen, the ear heard, tongue expressed, nor heart conceived; shall we think to come to them by shutting our eyes, by making dull our ears, by closing up our mouths, and hardening our hearts? Surely no. Behold then this vehement praying of the man of God, for a president for us to follow.

But why should the man of God here pray for understanding? had he not often prayed for it before? was he a novice in knowledge being a Prophet▪ doth not our Savior Christ reprehend repetitions and babbling in prayer? True it is our Savior Christ doth reprehend that babbling, which is without faith and knowledge, and a feeling of our wants, but he speaketh not against these serious and often repetitions, which proceed from a plentiful knowledge, abundant faith, and lively feeling of our necessities. Again, although it cannot be denied, but he was a man of God, and had received great graces, yet God giveth knowledge to his dearest Saints in this life but in part, and the most which we see and know is the least thing, which we see not, nor know. Besides, when we have knowledge, and knowledge must be brought into practice, we shall find such difficulties, such wawardnes, such forgetfulness, such wants, that although we have had with the Prophet a very good direction in the general things of the word, which are universal and few; yet we shall find many distractions in our practices, which must be particular and many, and we shall either fail in memory by forgetfulness, or in judgment by blindness, or in affection by dullness. So easily may we slip, when we think we may hold our journey on. Wherefore the man of God, through that examination which he took of his heart and affections, seeing those manifold straits and difficulties, prayeth in the verse following, not for the renewing of men in general troubles, but for the hindering of his particular estate and condition.

WEl now, if we only consider those former causes, we shall see that here is no vain repetition, and that in nothing this prayer was made too often. For besides that, as we said, we know here but in part, we forget also that which we know, and we cannot practice that which we remember: so that it is a rare thing to have a good judgment, but rarer when we have a good judgment to have a good affection, and most rare when we have a good judgment and a sound affection, to have them still. For we have not in us any indwelling righteousness. Again, as it had not been sufficient for us to have had light heretofore, and not to have it now; or having it now, unless we have it hereafter: so it is requisite for our life which we hold in Christ, that we have not only had judgment heretofore, unless we have it now; and it is not sufficient to have it now, unless we have it hereafter. For they that think their judgment is perfect enough, and their affections holy, had no need to have Christ to be their schoolmaster, who teacheth the simple and ignorant; they that are whole need him not to be their physician, who came not to cal the righteous: but sinners to repentance. But God his children seeing their ignorance and corrupt affections, even by experience (the schoolemistresse of schools) know, how needful it is daily to crave knowledge, and continually to labor for a good conscience. On the contrary part, who so bold as blind bayard; who so lofty as he that understandeth least; who so proud, as he that hath but slender knowledge? But surely the children of God, who are conscious still of their deadness & dullness in heavenly things, would even have despaired, had they not seen the same in the Saints of God before them, and had they not received from God this holy Psalm, both for a pattern of godliness, to their instruction, and also for an example, how they might be rid from their ignorance, deadness, & dullness, and how they might be comforted, when after much striving and shaking them off, they return to them again to their consolation. For when we see that the Saints of God before us have had such fightes, not only with corruptions of ill judgment, and corrupt affections, which they had of nature: but after they have been renewed by knowledge, and therewithal consider, that by prayer alone they have been revived, we are assured and comforted, that if we continue, and renew our prayers, GOD will continue and renew his graces in us. Thus we see as well to our consolation as instruction, that the Saints of GOD were not only not safe from presumptuous sins, but also they labored to see the errors of this life, and also desired to be rid from the dangerous and sluggish sins of profane professors, who will see nothing at all.

According to thy Word. These words will bear a double interpretation: for either the meaning of them is, give me understanding, which is according to the prescript truth of thy holy Word; or else, according as thou hast promised in the Word, to them that by prayer ask it of thee. But because this latter sense comprehendeth the former, I more willingly embrace the latter. For if God help us according to his promise, it is doubtless according to his word, for he promiseth nothing which is not agreeable with his word. Besides; this may be pr • ued by that wich is added in the verse following, where he saith, according to thy promise.

Now in that he repeateth the same thing, he showeth, that certainly God hath promised to help and relieve his necessity. Neither must we think that this promise was made to David alone, who alone had not such infirmities, but he speaketh as a member of the Church: for the promise appertaineth to the Church, & to all in the Church universally; Howbeit, look what the Lord had promised to all generally, he applieth to himself particularly. For we may see both in this Psalm, Port 17▪ 2. The entrance into thy word showeth light, and giveth understanding to the simple; as also Psal. 19. 7. The testimony of the Lord is sure, and giveth light to the simple: that the promise is general, and as well appertaineth to us as to him. So that the meaning of this latter part is nothing else but this; as thou hast promised to give knowledge to them that seek it, so Lord give it me: for I thus seek it. Thus we see how needful it is to have knowledge of God his word, seeing none obtain but they that pray, according as God hath promised in his word, according to that John. 5. 4 This is the assurance that we have in him, that if we ask anything according to his will, he heareth us. Ye ask, saith S. James, cap. 4. 3▪ and receive not, because ye ask amiss. We must not pray then for every fantasy, and for every grace that cometh into our minds, but for those things for which we are taught to pray according to the word. But how can we do this without knowledge? how should we pray to him, in whom we have not believed? or how should we believe in him, whom we have not known? Whosoever then will pray aright, must pray in faith, and he that will pray in faith, must also pray in knowledge.

Again, we are here to observe thus much: that whosoever he be that will be directed in singular actions, he must acquaint himself with the particular knowledge of the word. Wherefore let us learn to use often reading, hearing, and meditating of the word, and with often reading, hearing, and meditating, let us use often praying, applying, and examining of our selves, that we may both seek understanding in knowledge, and the obedience of it in our affections. For often reading, hearing, and meditating, bring ripeness of judgment; often praying, applying, and examining our selves, bring quickness of our affections. We shall see then for often praying, the Lord will drive us to it with often giving of his graces, with the giving of his graces, he will give necessities, with the giving of necessities, he will often give occasions to set forth his glory. How shall we pray now without judgment? or how shall we meditate without knowledge? We must often hear for knowledge sake, we must often meditate for conscience sake. For as we cannot have profit in the general knowledge of a thing, without particular meditating of it: so can we not meditate without some troubling of our mind, unless we do it of judgment, no more then not having knowledge we can pray, without great turmoyling and troubling of our mind. Thus we must join all means together; as first by conference we must labor for knowledge; to make our knowledge more effectual we must join meditation; and that both knowledge and meditation may be sanctified, we must use prayer.

Let my supplication come before thee, and deliver me according to thy promise. Here he prayeth to be rid from these straits and encombrances, which did hinder this understanding of the word which he desired. For whereas some understand it of outward and common troubles, I think, by those things which go before, and comparing it with those things that follow after, that he meaneth that deliuerāct, which might rid him from those things which are contrary and prejudicial to the things before prayed for, that so both being enlightened with true knowledge, and delivered from all blindness, he might praise God more freely and liberally both for his understanding, and for the escapes of those distresses perplexities, doubts and ignorances of his mind. And thus considering that he prayeth to obtain̄ the good things, and to be delivered from the contrary evil things, let us consider of that which followeth.

According to thy promise, If we will obtain anything of the Lord, we must first vow thankfulness; and as we be suitors, we must be thanksgiuers; as we be suppliants, we must be plentiful in praises to the Lord. For this is the end of our creatiō: this is the end of our redemption, this is the end of our sanctification, this is the end of all our praying, and obtaining, even plentifully to praise the name of our good God.

AS we learn now that the end of all God's blessings is thanksgiving, and unless we purpose and will perform this, we must never look to obtain anything in favor: so we are also to learn, that before God teacheth us from above, we are as tonguetide, and cannot pray, before he by his spirit doth instruct us, we cannot once speak of his word. This he showeth both in the first portion and seventh verse: I will praise thee with an upright heart, when I shall have learned the judgments of thy righteousness: and in the second portion, where after he hath prayed to be taught in the statutes, he promiseth with his lips to tell the judgments of the Lord.

We cannot then bless God before he instruct us. When the Lord rectifieth our knowledge with clear judgment, and reneweth our hearts with holy affections, we are most ready to praise the Lord, according to that in the Psalm: Lord open thou my lips, and my mouth shall show thy praise. And Rom. 8. 29. The spirit helpeth our infirmities: for we know not how to pray as we ought, &c. Wherefore if we live to eat, to drink, to sleep, and not to praise God, we live no better than brute beasts, or rather worse: for they praise God in their willing serving of man's necessities, and according to their kind in their ways. But man, to whom the Lord hath given eyes to look to heaven, ears to hear his word, speech to sound his praises, a mind to conceive his glorious works and blessed word, seeing he hath these gifts above beasts, it is certain there must be thankfulness in man above that which is in beasts, unless man will be judged even by the brute beasts, to be more guilty of his condemnation. For as there is no more praying in us, than there is believing: so there is no believing without knowing God, and there is no thanksgiving, without both knowing and also beleeing in God. If in any measure therefore we will praise God, we must in some measure know God; if we will praise God more than the common sort of men, we must labor to know more than the common sort of men.

But what meaneth the Prophet, to desire to be taught? was he not well seen in the word? had he not learned much, as becometh a Prophet? what teaching doth he here mean? knowledge puffeth up and is void of humility, confessing our wants. This is the teaching of the spirit. For it is no doubt but he had eyes to see as well as others, he had cares to hear, he had an hear to conceive, he was a man of God. Howbeit, we are to know, that though our eyes be upon our book, and the word be sounded in our ears; yet it is the spirit of God that maketh us teacheable in judgment, and frameable in our affections. What have we which we have nor received? it is the gift of God, and to you it is given, saith our Savior Christ to his Disciples, to understand the mysteries of God. This then being given of God by his spirit, must cause us to be thankful. Why do so many excel in knowledge? and why do so few give thanks? surely because they are taught by the letter, and not by the spirit▪ For a man may attain to the knowledge of the word, as others attain to the knowledge of human arts, but to his iuster condemnation. Wherefore in a word we may conclude, if the man of God might have achieved such knowledge without such means, he was either too much busied in that wherein he needed not have troubled himself▪ or else an hypocrite.

But if we read, that the blind which were restored to their sight, the deaf whose ears were opened, the dumb, who by the finger of Christ his power did speak again, acknowledged this to be the only work of God, and were thankful; although indeed of the ten leapers which were cleansed, one only was thankful, and nine held their peace: how much are we bound to praise and magnify the name of our good God, who hath delivered us from blindness and ignorance, wherein we were plunged, to see the bright beams of the glorious Gospel, who hath opened our heavy and dull ears to hear the sweet voice of the son of God, who hath untied our tongues and vnclosed our lips, which were sewed up from sounding the praise of our salvation, yea and which more is, hath untied & restored our feet, to walk in the glorious liberty of the sons of God, and hast cast out of us the devil and his power, and spoiled from henceforth his kingdom in us, that we might serve the Lord in newness of conversation.

We see now, that whosoever is taught aright to the kingdom of God, he shall praise the Lord. But what is the cause, why this effect is so little found in us of praising God? even because we are void of the cause, that is, of teaching of the spirit. For either surely we have none understanding, or else we have not the understanding of the spirit▪ O blessed work of God's spirit, thanksgiving! This made the Prophet say: Psal: 16. 2. My well-doing extendeth not to thee, O Lord. And 116. 12. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation and call upon the name of the Lord. That is, I will acknowledge his old graces received, and hope that I shall have his mercies continued. But herein is another thing worthy to be observed, that according to the proportiō of his prayers, is the proportion of thanksgiving. For as the two former verses contain two prayers; so the two latter verses contain two thanksgivings▪ And mark how according to the vehemeney of his prayer, there is a vehemency of thanksgiving. For as he had said let my complaint come before the • : so he addeth▪ my lips shall pour eforth thy praise continually. A word drawn from spoutes or spring-heads, which abundantly yield water out from them. So to complaints answereth the word of pouring out. In the second he saith: Let my supplication come before 〈◊〉 Whereunto answereth: my tongue shall entreat of thy word: Where he promiseth to be no •• sse shrill in thanksgiving, than loud in praying to the Lord.

Oh, ••• s throweth down the hearts of God's children, that they can in no measure nor proportion be thankful for God's benefits. This unthankfulness must needs be grievous unto the Lord, which is so odious in the sight of man: we see, bestow a benefit on a beggar, their suites and complaints do in many degrees exceed their thanksgiving; and certainly as this unthankfulness is from man to man: so also it is from man to God. For let us be in pain, in sickness, in poverty, or any other affliction, and what prayers make we? what protestations vow we? how often cry we? Lord help me, Lord have mercy upon me? rid me now Lord, and I will give thanks to thee? But when the rod is off, how many among ten return to give thanks for our deliverance! peradventure one. Thus we see how liberal we are in praying, because it is easy, to see our wants; and how sparing we are in thanksgiving, because we do not so easily see our benefits. We see how often we are in praying, how seldom in thanksgiving: we see how fervent we are in craving, how cold we are in acknowledging the supply of our wants.

If we attain not to this measure and proportion of thanksgiving with the man of God, at the least let us complain and mone our unthankfulness and dullness. For we must be assured, that if we offer not in some degree, the calves of our lips, the Lord hath lost his mercies, and spent them as it were in vain; and we deprive our selves of the fruit of them, to be continued unto us hereafter.

ANd though the man of God saith here, My tongue shall entreat of thy praises: We must not therein deny but that our lives must express the fruits of the same, as we may see port. 5. verse. 1. Teach me, O Lord, the way of thy statutes, and I will keep it unto the end. And port. 1. verse. 8. whē the man of God hath promised to praise the Lord with an upright heart, he addeth in the verse following, I will keep thy statutes, &c. As also port. 19. 1. Hear me, O Lord, and I will keep thy statutes: So that not only in word, but in our lives must we endeavor to praise God.

It followeth in the same verse, For all thy commandments are righteous: that is, there is no one of thy commandments but it hath in it righteousness it self; neither is there any righteousness, but it is altogether in thy law.

This is an Hebraism to call a thing righteousness when they will express it to be righteous in the highest degree. We are here to learn, what yieldeth matter of teaching others, and of praising God: Even because whatsoever is good, it is in God's law; and whatsoever is in God's law, it is absolutely good.

Besides here the man of God teacheth us, that the coldness of teaching others, & giving of thanks proceedeth from hence, even because we want this thorough persuasion, that whatsoever is in the law of God, it is righteous, perfect and holy: and whatsoever is righteous, perfect and holy, is in it.

HEre we see the effect of the man of God his prayers, which hath this sense: As I have prayed for understanding, so that now I might see the issue of it, let me see, O Lord, thy fatherly and provident care of me. As afterward he saith, Let me see, if thou host true judgment for me. For as he prayed to be directed by knowledge, so he also prayeth for the effect of it, that he might thereby see the merciful hand of God, assisting him in all his troubles.

For I have chosen thy precepts: that is, I know I am but a man, I have many injuries offered me, which may hale me this way and that way; yet I prefer thy word before all these troubles. We must not think now, as the world doth judge of God's children, that he chose these as a Mome, or of silly simplicity: but his election was with judgment, which proceeded from consulation, which cōsultation proceeded of reasons, used on both sides of his causes: so that he made his choice advisedly, considerately, and after long deliberating of the matter, he preferreth the word of God before all the pleasures of this life. It was not then a foolish preciseness of puritanisine, it was no childish simplicity, as of a man who chose this because he knew no other things, but it was of wisdom. Wherefore the man of God here teacheth that it is not with God's children as the world deemeth them, that is, that they be silly souls, simple men, and God's fools, who know not what the world meaneth; but as the world is of it self too wise, so it thinketh too hardly of God's children: For it is not to be doubted, but that he had many temptations, and that he debating them by the wisdom of God's spirit, chose the word of God.

They are not ignorant, what it is, to have worldly wealth, and pleasures, and earthly commodities, but comparing these with the wealth of the soul, the pleasures of the spirit and commodities of the world, they by judgment and sufficient advice, prefer the word of God. And herein is their blessed wisdom, that they seeing and weighing both in the balance, being moved on one side by carnal reason, and sustained on the other side by spiritual wisdom, they refuse the worst, and choose the best, contrary to the folly of the world, who also hath some sight of them both, and yet refuseth most cursedly the word, and chooseth most foolishly the pleasures of this life. For as the preferring of good things is the blessing of God in the godly; so it is a fearful judgment in the ungodly, in preferring these transitory pleasures, before eternal treasures.

Again, what is the cause of such halting between two professions, and of such mammerings in religion? surely the want of choice, and a purpose not resolutely set in any part, in that whilst we will be between the flesh and the spirit, between the Church and the world, between God and the devil, we know not which side to cleave unto. For if our choice were made, we must not seek God's glory, and our glory; the honor of the Gospel and our own commendation. For undoubtedly, if God his children thus walk in a mammering, as though they would give the Lord the half part of their profession, and part stakes with his glory, shall for their pleasure be sure to seek pain, and seeking sport, they shall find smart: when they look for profit, they shall have loss; when they sow for glory, they shall reap shame. This is the singular mercy of God in this world to his children, to punish them here, and to save them from the great judgment to come. And as the Lord used in mercy these means to his, to school them in their choice, so also when they are come to their choice, he also in wisdom will try them.

Again, with permitting the world to offer on the one side preferment, or if that serve not, on the other side imprisonments, he suffereth Satan either to illude them with fair promises, or to terrify them with fearful threatenings: and giveth leave to the flesh, to assault them with delights, or to oppress them with calamities, that he may in truth prove their constancy, whether they have so chosen, as they will not repent them, or whether their choice be as sure as free. For many if they might be basted with glory and estimation, and might maintain still their credit, & wallow in wealth, would not care greatly to serve God; but without this resolute purpose, we shall surely find, that when trouble cometh we would shrink away. Wherefore the Lord trieth his in the furnace of affliction, and in the floods of temptations he gageth them, to try their hearts, to find their faith, to scour them from the dross of infidelity, the dross of security, the dross of hypocrisy; as the furnace is not only for the trial of gold, but after the trial had, to purge it thoroughly frō corruption.

Indeed so long as we are led with the cord of our natural corruptions, there is no conflict, the flesh rebelleth not against the spirit: but when our judgments are heavenly, and our affections spiritual, fighting with carnal reason and earthly cogitations, then is the main battle. When Satan seeth a man given to the world, and as long as he is in a mammering, he striveth not with him, but when he seeth himself forsaken and defied, and that Christ Jesus a stronger than he hath made an entrance into the house, then he rageth, then he useth his cunning, all his shifts, and summoneth a Parliament of seven devils more, who come all together to the casting out of Christ, to the discouraging of the man newly called, and to make a reentry into his old possession. Thus then we shall see, he is a roaring lion, and that our fight is not only with worldly powers, but also with spiritual enemies in heavenly things. So long as we follow the guise & fashion of this world, and frame our selves to live after it, we shall be at league with them, and they will be at peace with us: if we follow heresies, heretics will not speak ill of us; if we like idolatry, idolaters will be acquainted with us; if we will walk carefully our selves, and will not rebuke the sins of the world, or desire the dreams of heresies, happily we shall pass scot-free; but when we hate the world, the world will hate us, because though we be in the world, we are not of the world, John. 15. If we proclaim war with heresies, heretics will condemn us, if we taunt and rebuke the sins and cold profession of worldlings, they will soon put us to silence. For it may be, they will be content, that we should be Momes, and do well, and not rebuke them; but when we pull at their sins by the ears, and lay violent hands on their cold profession, then we shall see the enmity between the seed of the Serpent, and the seed of the Woman. Thus we see, so long as we will shake hands with the world, the flesh and the devil, we shall be quiet enough; but all our perils and dangers are in resisting them. For all must have these troubles, that make their choice, but all make not this choice, & therefore are so quiet: all must suffer persecution, that will live godly in Christ Jesus; but so few suffer, because so few live godly in Christ Jesus. We may now conclude, that all our conflicts are in new birth, not that we have more troubles & temptations in regeneration, than in old birth: but because we were so sowsed and brawned in them, that we saw them not so much, as we afterward do, being enlightened with God's spirit. Why do the wicked then say of us, Oh these are new Professors, ne • fangled, these men had need have a new world? surely because there is no argument with the worldlings and God's children. But all these troubles are to make us more zealous in our choice. True it is, the Lord dealeth favorably with us in the beginning, as a father dandleth his childrē, & as the Bridegroom useth the children of the marriage, but we are grown and are past children in knowledge and profession: he thinketh it meet we should be purged as gold seven times in the furnace, Psal. 12 He thinketh we must be pruned to bring forth fruit more abundantly, John. 15. If we dally then with our sins, as truly as God hath sworn our salvation, and it is most sure we shall be saved; so hath he ordained means, for so many as shall be saved, as his word, Prayer, the Sacraments and discipline, which when they do not prevail with us, yet hath he sanctified another mean, that is, affliction; wherewith he will rather humble us, than we should leese our salvation, that when prayer cannot help us, when the word doth not instruct us, when the Sacraments do not confirm us, when discipline doth not awe us, we should taste of this last remedy, his fatherly correction.

Here we see, deliberation did put the reasons in the balance, and election made the choice, and God's children comparing and examining the love of the world with the love of God, though they be made of the same mould, that others are made of; yet seeing the judgment of God on both parts, they ponder the reasons of one side, and the reasons of another side, and after long deliberation they forsake that glory, riches and dignity which the world doth offer, and taketh that which the Lord in mercy bestoweth on them.

But the wicked go indeed so far, as they see the good, but to their condemnation: for light coming into the world, they refused it; and though with Balaam sometimes they desire to die the death of the children of God, yet they blot out these motions, & forsaking the word, they follow error; farsaking God, they follow the devil; forsaking the Church, they cleave to the world: so just is their cōdēnation, for burying the light of God his spirit.

THe man of God goeth on forward in showing his unfeigned affection to the word, and therefore here he showeth, both how he longed for it, and also how in the mean time he slayeth himself. It might seem a general speech, & of less importance which he useth here: for who is so far gone, and hath so small hope of recovery, that cannot say, he longeth for his salvation? for we read that even Balaam desired to be saved, and the most wicked in their life time will have many wishes of their salvation. What notable thing then is there here in the man of God? true it is, that the Lord wringeth out thus much often even out of the mouth of the wicked, unto whom he imparteth so much of his right and goodness, that they see what they should do & desire, but yet in truth they do it not, in that their desire is so short and slender. When we see then that all their wishing and praying cometh to nothing, it is sure they are but hypocrites. Again, they will say they long for salvation, but they will not use the means thereunto: as if one should say he longed for bread, and pray daily, give us this day our daily bread; and yet they will either walk in no calling, or else get it by fraud & rapine, not staying themselves at all on God's providence, but they long rather for other things joined with God's glory, than for God his will, howsoever in the mean season they make the help of God their pretence: so it is in the spiritual estate of the soul; for although Idolaters, heretics, and hypocrites say, that they long for their salvation: yet they long indeed for their profit, pleasure, glory, and self-love. For if they longed for that salvation which is of God, they would not so follow their own dreams, revelations, and superstitions, but use those means of the word, which the Lord himself hath appointed. As for profane Professors, they will indeed say as much as the other: but bring them to the word, to prayer, to the Sacraments, and to discipline, ye shall see they have no sound longing, but are carried away with the desires of their own flesh and blood. Wherefore we see how this longing of the man of God differeth from the longing of other men, as we may see by the sequels; for my delight is in thy word. Where we see, that as he longed after salvation, so he delighted in the means thereunto. And here as we often shown before, the law is taken for that general thing of the whole word of God, and not for the particular thing of the moral law, which consisteth in bidding and forbidding, in promises to the obedient, and threatenings to the disobedient. And that the true longing is no new thing in him, but appertaineth to all men, we may see in the first Psalm where he is said to be blessed, who seuereth himself from the wicked in thought, word and deed, both in religion & manners, and giveth himself to meditate continually in the word.

Now if we will try our selves, whether this true longing be in us or no, we must see whether it be after that salvation which is to be joyed, or whether it vanisheth away, and is nothing but a torment of the conscience. Besides, this is a sure note of it: if our desire be sound, it is not satisfied, until the thing longed for, be accomplished. As we may see in natural and human things; is in them that are sick with love, they are in continual perplexity of mind, until they have obtained their love, likewise must we long after the word. For lōging is a fervent desire, and not a thing quickly come, & quickly gone; but a thing that hath been searched by reason, and in judgment hath been chosen So that as we shown before, there is a great difference between a lightning desire, & a settled judgment which causeth us in truth to long. In that he now maketh mention of his longing after his election, he showeth that he had cast his accounts, & set down how he might be able to meet the mighty man, indenter battle with him, as it is in the gospel. This longing cannot be in the wicked: for when they long, it is for heresies or worldly pleasures, and right longing cometh from a right sight, judgment and affection, which will bring in the careful using of the means. For as it holdeth in false longing, so also in holy longings, that after long deba • ing, and examining of our selves, and casting our accounts, what will be the fruit of the good, and what will be the end of sin, carefully will use the means. For as the desire useth means; so longing useth means carefully.

Let us now examine our selves, where our fervency is: for joy and hope, fear & sorrow show a mans heart; as whatsoever we joy in, whiles we have it; that we sorrow for, when we have lost it. And let us examine our longing, whether we can use the word with delight or no; whether prayer be pleasant, whether the sacraments be comfortable to us or no, and whether the discipline of the Church be reverend and precious to us. If our desire be cold, our • sing of the means is also cold: if we be fervent in desire, we are also fervent in using of •• e means. The Apostle speaking to the Romans, cap: 6. after the manner of men, saith he will not extort so much as he might do, but he will deal with them more easily; and whereas he might require greater obedience, he saith: as ye have given your members servants unto uncleanness, and iniquity, to commit iniquity? so now give your members servants unto righteousness in holiness. This is but an human thing if we should see how we have longed after things natural and unnatural: if we should see how we have longed inordinately, let us • ee if our longing be alike after the word, and let us say to our own souls, what was there such a longing in us, after such things whereof we are now ashamed before God in our prayer • ▪ and before men when they are but named, and have we such slender longing after our salvation? it is to be feared, our choice is not yet made, for if it were, we should surely long m •• e, and longing we should more use the means.

HEre ••• man of God desireth life to none other end, but to praise GOD, in keeping of his word, as he said before, Port. 3. 1. Be beneficial to thy servant, that I may live, & keep thy Word. In which place he also desireth none other life, but that which is according to the word of God. For all other lives have a vain title of life, but this is true life: We see the man of God doth not only feel with the Apostle, that in God we move, live, and have our being: but also speaketh of a more excellent thing, to wit, that in him we live spiritually. Again, he looketh not in himself for any natural life; but acknowledgeth that man • life is of the word of God. Let us therefore learn with David to commit our lives to the Lord, Psalm. 31. 15. Into thine hands I commend my spirit, &c. He speaketh this in his life time, and committeth it to the Lord, that as he gave it him; so he would vouchsafe to keep it being given.

Now we shall never in truth say the like, until we perceive how we received our life of God, how he nourisheth it▪ and how to him we must surrender it again. Wherefore we are not to live, as do the brute beasts, and the heathen: but we must live to enjoy our salvation, and covet our salvation to praise the Lord, because there is no other end of man's life, than God's glory.

As for them which live to any other end, Solomon judgeth no better of the untimely fruit than of them, who enjoy many days in pleasure, and after go to the darkness. Besides we know how all other inferior things were created to glorify God in serving man, and man was made to glorify God by the true use of the word.

Let my soul live. &c. This is the usual phrase of the Scripture, when they use to set dow • a thing more pathetically, as Luke 1. My soul doth magnify the Lord: my spirit praiseth Go my Savior. And Psalm. 103. 1. and 104. 1. My soul praise thou the Lord. Psalm. 115. 17. The dead praise not the Lord, neither any that go down into the place of silence, and Psalm. 6. 5. In death there is no remembrance of thee, in the grave who shall praise thee: and Isaiah 38. 19. The pit cannot praise thee, the grave cannot confess thee, death cannot praise thee, they that go down into the pit cannot praise thee: but the living, the living shall confess thee, as I do this day, &c. How grievous a thing it is now, every man may judge, that a man should go out of this world, or ever he knew wherefore he came into the world, and this is that which maketh us so loath to die. This was it that made the Saints of God in former times so unwilling to leave this life, not that they wanted any hope of the life to come, or had not the joy of a blessed resurrection; but either they had some special sins heavily pressed their consciences, whereby they had dishonored God; or else they desired to live in greater measure to glorify God, either in entering into the way of repentance, or else growing in the same▪ after they had entered; because as yet they could not say in truth: I have fought a good fight, I have run a good race, I have kept thy faith, from henceforth a crown of glory is prepared for me. For they knew that, whereof we are willingly ignorant, that we shall never incessantly praise God in heaven, unless we carefully serve God in earth; and we shall never praise God in the congregation of Angels, which praise not God in the congregation of his saints. Let us remember then, that we live not to eat, as do brute beasts; we live not to live, as do the heathen: we live to live well, as having all the creatures to serve to our use we must live to God's glory, according to his will. It is requisite that Christians in this lie should be prepared to praise God in the life to come with Angels: for how shall we c • ie holy, holy, holy, with Angels, unless we learn to praise God with his Saints in this life? Neither is there anything more effectual to enforce this doctrine, thā to know how our life is given us of God to his glory, and that it shall return to him again. And as the children of God use this world, as though they used it not; but they use prayer, the word and Sacraments most carefully: so the ungodly use prayer, the word and sacraments, as though they used them not; but they use the world most carefully.

Some can put on a good face, and run slily away with sin: but when God's children see the occasion of well-doing taken from them, oh how it woundeth them▪ Oh how it grieveth them, that they have dishonored God, it pincheth thē so to the heart, that • hey had rather die a thousand deaths, than so displease God. They then deceive themsel • es, that think they can be saved, and use their pleasures too: but God his children dar • not fully use their liberty even in lawful things, least by little and little they should ab • se it. And here is to be noted the vehemency of his delight, that he contented not himself in the verse going before, to say: thy law is my delight, but thy law is my delight, and thy judgments shall help me: that is, and to confirm myself herein, I will set before me thy judgments, which are the real records of thy truth: for as thy word is my delight; so I will mark how thou doest ratify the same, both by accomplishing thy promises, and executing thy • hreatnings. And whereas other men make no conscience to observe thy judgments, yet • will mark them, that I may go on to the end. If we will live then to the praise of God, • e must see how he doth deal with men, considering as he hath a word written: so also he • ath an hand working. The word teacheth that God governeth the world, and the obser • ing of this government confirmeth the word; indeed heathen men attribute things to • hance, or to fortune, for want of knowledge of the word▪ but seeing we have God's myste • ies in his word, we must observe them in his works.

This observation consisteth in things already past, and in things hereafter to come: in • hings past, as if the Prophet had said: Whereas I see that flesh and blood would discou • age me, because my faith is weak, I consider thy works of old, and I find thy children • ere never finally forsaken, and that their enemies in the end were overthrown. Let us earn in this strength first to look into the word of God, and from thence to observe the works of God: let us consider how he hath dealt with the •• triarches, Prophets, Evangelists and Apostles, and all our forefathers that put their 〈◊〉 in him, and we shall see his • ich mercy to the repentant, and his treasures of vengeanc • • n the impenitent. And as we look into the judgments of old, so are we to think that 〈◊〉 will deal in time to come: for whatsoever is written of old, is written for our learning, that we might receive comfort in the accomplishing of the promises, and fear by the execution of the threatenings. This the Apostle showeth, 1. Cor. 10; who after he had feared them with the examples of God's judgments in the Jews, in the 11. chap. Now all these things came unto them for • nsamples, and were written to admonish us upon whom the ends of the world are come. As if he should say: For this cause these things remain in record to his 〈◊〉 , to instruct us, that if we commit these or like sins, we shall have these or like punishment. Thus we have them not as personal, but real examples. The Apostles Peter and Jude gather the examples of God's wrath on the Angels, on Sodom, on Gomorrah, on the old world, and on Judas to threaten sinners, and to enforce their threatenings: for as God will never leave his, so upon the heap of sin, he will bring the full heap of destruction upon the wicked, whipping their naked bodies to the grave, and scourging their wret • c •• d souls unto hell fire.

HE compareth himself to a sheep, which of all other is most simple, and standeth in most need of a guide: so that here he confesseth his need of a guider: and this appeareth in that there is a continual comparison of a sheep, & shepherd in the Scriptures. Again, though a sheep go astray, yet it is soon called back by the voice of the shepherd: My sheep hear my voice. Thus David when he went against Nabal, was called back by the Lord's voice in a woman: and when he had slain Uriah, he was brought again by Nathan. And therefore if we will be sheep, then though we sometime me go astray, yet we must be easily reclaimed.

Seek, &c. Before we be come to the Lord, we cannot desire to be fought, but he of his own pleasure must look upon us. Thus he prayed then after his calling, that he might not err.

Forgotten. A thing is said to be remembered, either which is wholly remembered, or else in part; so that it may be easily brought to remembrance: and after this sort had not he forgotten the word, that is, not wholly: but yet in part he might, for we have the holy Ghost not only to teach us new things, but also to bring to our remembrance things forgotten.

HEre is another argumet o • David's faith, & constâcie, nothing could make him forsake God's word. He was like a bladder bottle in the smoke, verse 83. Pits were digged for him in which he was near fallen, he was in a manner consumed upon and from the earth, yet nothing can make him to forgo his hold, abandon his general, run from his colors, and forsake that profession which he had made of Piety. Thus the malice of the wicked will never have an end, the state of God's children is oftentimes desperate, and so long as the ungodly remain upon earth, the godly must think by them here to be troubled. In the world saith Christ ye should have trouble, but in me peace, be of good comfort, I have overcome the world. John: 16.

There: 1. Saul, his courtiers, his generation, and alliance, yea and many of Judah by his means: they, thine enemies, the Churches enemies, and the enemies to the commonwealth: they adversaries to thy providence in anointing me King, opposites to thy mercies in my manifold deliverance, even they.

Had almost ) not altogether, for thou wast on my side, thou diddest confound their consultations, disannul their des • gnes, overthrow their enterprises. Thus God bringeth to the grave and reviveth again, and though his servants be ready to perish, yet will he send a gracious deliverance.

Consumed me. ) Nothing but desolation will serve the wicked. Searing, wound. •• hurting will not se • ue. But the memorial of the just must be rooted out.

Upon earth. ) Perhaps he means his exile in the land of Judah: yea, but God hath provided heaven for his, there shall we be free from all confusion, though we loose earth, yet shall we never loose heaven, we may loose an earthly Jerusalem, we shall not our heavenly.

I did not forsake. ) Here is the true godly man indeed, he will forsake house, and lands, father and mother, wife and children, friends and favors, before he will forsake his God▪ and that profession he had made of Piety and godliness, whereunto he was directed •• the word.

T HE matter which is contained in this verse, hath been often repeated in the Chapters before, yet here again it is necessarily repeated: for in these matters besides our great dullness and negligence, we are so ready to deceive our selves, and to think we love the Word when we do not, and do persuade our selves in our own imaginations, that we have laid fast hold of Wisdom, when indeed we have neither touched▪ nor tasted it. Therefore that we might beware of this, he repeateth that which he had spoken before in most effectual and significant speeches. For the word which is here translated, lay hold, doth signify to lay hold with strength, as we see men that are in peril of drowning, they will lay hold so fast upon a thing, that their hands may be sooner broken then loosed: all their power for the present time is in their hands, and they will most surely hold fast that they catch in their hands; In like manner must we lay hold upon Wisdom with our heart, with such strength and power must we catch hold of it, that nothing whatsoever be able to separate us from it. This is the first thing whereunto we are here exhorted. The second must necessarily be joined to this: which is, that we do not leave it for anything, but keep it as fast as we hold it.

Both these exhortations are most necessary, for we are very slack and slow to lay hold, and when we have laid hold, through carelessness we are ready to loose it: hereof it followeth, that we forget many godly lessons that we have learned. Hereof it is, that we lose many worthy things, wherein we have been greatly comforted, yea, hereof it cometh, that we be many times ignorant of some principal points, of which we have been often instructed. Therefore if we will forever learn, that we have once learned, if we will continually feel comfort, in that wherein we have once been comforted? then let us with all dilgence attend unto these two things: First, that we lay fast hold upon the word, and then that we keep it fast and sure, when we have laid hold of it. This if we would do, then are we to beware of two things, which herein would greatly hurt us: •• st, we must beware of the vanity of our minds, that we be not led away with it, from the Word unto worldly lusts, and from virtue unto vanity. Secondly, we must be very circumspect in matters of this world, for the over-bold and vnwary dealing in them, is of great force and power to keep us from catching fast hold upon Wisdom, and if we have already laid fast hold as we think, yet if our minds be bewitched with wordly things▪ the covetousness of them will choke up all care of the Word; the desire of them will dispossess Wisdom, and cast it out of our hearts. These two things, if we be careful to avoid, then shall our hearts be much more fit to receive the Word, and to keep it with care, when we have received it. The things whereunto we are here exhorted, are given us in charge, in the second commandment of the Law, unto which place this verse must be referred.

SAlomon hath hitherto exhorted us to wisdom, now he dehorteth and calleth us back from all manner of evil, which might hinder our proceedings in wisdom, and first he adviseth us to avoid all evil examples: secondly he willeth us to beware of our own way-wardnes and corruptions, and to fly from the evil examples of sinful and wicked men. He dehorteth us in six verses, that is, from the 14. to the 20. and his dehortation consisteth of a precept, and the reasons of the precept: the principal is expressed in the 14. and 15. verse: we must have no fellowship or familiarity with the wicked, and because it is hard to fly from them, and because their company is dangerous, therefore Solomon useth many words to set out the matter, showing indeed, that we can never be too much or too often warned of them: for he saith, Enter not, walk not, withdraw thyself from it, pass not by it, decline from it. Much like unto this Physic, the Physicians prescribe for the plague: for they say, if a man will be preserved from the plague, he must observe these 3. things: first, that he quickly and with all speed fly from it: secondly, that he fly far away: thirdly, that it be long ere he return to the place again. By this they mean, that if the air be once infected, there can be no remedy devised to preserve a man in that place: now the plague is more contagious then the wicked are, the plague doth no more infect the air, then the wicked do infect those places wherein they live: and therefore Solomon doth very well to prescribe this remedy for the avoiding of the infection which might be gotten by evil company. For what could preserve a man in Sodom, but only his lawful calling: therefore unless a man have such a calling to keep him there, he must fly quickly from the wicked, he must fly far from them, he must see them amend, before he return unto them. David did very well see this, and therefore he doth in many places cry out against them. Away from me ye wicked. Woe is me, that I have so long dwelt in Kedar. David was not effeminate, he had not a womanish heart to cry without cause, he felt the smart of it, and therefore crieth so earnestly against them, he saw no good example, he saw no occasion of goodness, he was much hindered in his obedience, he had many pulbackes, and other great disprofits. By this then we see, how needful a precept Solomon doth here give us; but the necessity of this shall more plainly appear, if we consider either the wickedness of their wicked practices, or the hurt which the godly have received by them: for the will of the wicked is wholly bent to evil, they be ever willing and ready to hurt good people, when any occasion is offered, their skill is great, and their wisdom is answerable to their will. And therefore our Savior saith, The children of this world are wiser in their generation then the children of Light.

This wisdom we may perceive in them, whether they show themselves deadly and open enemies, or friendly and counterfeited friends: for if they profess themselves to be our enemies, it is marvelous to see their practices. First, they will use all extremity and hard dealing, they will offer violence, and oppress him (if it be possible) with wrongful injuries: and what is their purpose in all this, but to provoke him that is good, to requi • e evil for evil, and so fall from his GOD, or at the leastwise to stay and hinder him in the course of his godliness, that God may be displeased with him▪ If this thing will not prevail, they will work another way, and labor by slanders and false reports, in such wise to discredit him, that he may be utterly discouraged, and caused to forsake his profession. And yet they will find another way if this will not work: they will devise crafty fetches, and practice subtlety against him, they will invent pestiferous policies, and find crafty counsels to overthrow him. These and many other ways have they to spit their spite, and spew out their venomous poison against the people of God. If thus also they cannot have that success they look for, if by this means they cannot obtain their purpose, they will take a contrary course to prevail that way if it be possible: they will fame friendship and become our friends, they will flatter us with fair words, and allure us with their benefits, to communicate with them in their wickedness; and to be companions with them in their sins: but when they deal most dangerously, when they mark and observe our dispositions, and become appliable to our nature (for this means will they also use:) so malicious are they indeed towards us. If we be religious, they will shape some show of religion: if we praise any, they will praise him; if we mislike or dispraise any, they will show their mislike of him. Thus in all things they will mark our minds and our dispositions, and will so apply themselves unto us, that except God give us grace they will overthrow us. Seeing therefore they have a ready will to hurt us: seeing also they have great skill to devise most forcible and politic means against us, what worthy account must we make of this precept, wherein Solomon teacheth us how we may keep our selves from receiving any hindrance by them? Again, if we think upon the hurt that the godly have had by them, or if we consider how they have been infected through their corruption, we shall confess indeed that it is most dangerous to deal with them, and it is the best way to keep us far from them. Joseph was a good man, and endued with great graces, he had received great increases & strength of Faith, and had strong temptations: yet being daily conversant among the Egyptians, he learned to swear by the life of Pharaoh. David was a man according to God's own heart, he suffered much, and learned great obedience by his sufferings: yet abiding but a while among the uncircumcised Philistines, he learned to lie, and to dissemble. What shall I say of Lot and his family? what danger was he in? what loss did he sustain? what hurt had he in his goods, in his soul and body? he was carried away with the wicked Sodomites captive, his goods and Cattle were taken from him: and though through God's goodness he was rescued, yet he loved Sodom still, and would live in it, yea, though fire and brimstone were ready to be poured upon it, he must be dragged and drawn out of the Town, or else he would not easily have left the place, albeit his soul was daily vexed with the filthiness of their behavior; his wife looked back when she was delivered, and therefore she was turned into a Pillar of salt: his daughters were so corrupted, that they were not ashamed to lie with their father, and Lot himself learned to drink wine very liberally, whereby he was brought into a filthy sin. If a man were assured that he should continue safe, notwithstanding all the temptations of the wicked: yet the care of his family, and fear of their falling, should be a cause sufficient to drive him from wicked company. But if he himself be touched with a conscience and a feeling of his own infirmity, what love of profit, what hope of aduautage should keep him there? Lot therefore might plainly see the judgment of God upon him, and upon his family, because he would live, and linger so long among those wicked Sodomites. Now if these men received such deep and great wounds by wicked company, then who is that man, or what is his name that can think to stand among them? We therefore ought to be most circumspect and careful to keep us from the company of wicked men: for their heresies will make us heretics, their carelessness will make us ungodly and secure. This commandment of flying evil is very general, and may be extended to all the commandments, which we are brought to break by reason of evil company.

THe law and precept which was provided for the avoiding of evil company, was most effectually set down in the two former verses. The reasons of this commandment do follow in the four next verses. These reasons are in mumber two. The first is drawn from the perverse and crooked nature of the will and disposition of wicked men, in the 16. 17. and 19. verses. The second is drawn from the state of the godly, and from their behavior, verse. 18. The nature of the wicked is such, that they count wickedness as pleasant as wine, and therefore they make ungodly practices their chiefest delight; it is their meat and drink to do evil, they are best refreshed when they most offend: neither are they content with their own wickedness, but they do moreover cause other to fall into wickedness. If they cannot come by their purpose; if they have not great occasion to work that which they have devised; if they have not made some fitter for their ungodly friendship, then their sleep departeth from them, they cannot be at rest. For as the hungry man cannot sleep quietly, because his appetite continually craveth meat: so the wicked taketh no rest nor sleep, if he be not st • ffed, if he have not his b • l • ie full of wickedness. How careful ought we then to be to avoid evil company? how jar must we fly from it, and how heartily should we hate it continually? Here we may note the contrary, as a very special sign and mark of the true child of God: for if we can make it our me • te and our drink to do good, as our Savior Christ saith, It is my m •• te • o do the will of my Father: and as Job saith, I esteemed it more then mine appointed • oode. And again, if we can count it the great comfort of our harts, and solace of our souls, when we can do good • o other • , and provoke and s • irre them up to goodness, this is an argument that we have received the spirit of GOD, as a pledge and a seal of our everlasting salvation, and that we are the children of God. Moreover, if we be gr • eued when we have wrought no goodness, nor gotten good by others: if we be as it were comfortless, when we have not taught others • ome goodness, or when we have not provoked them unto practice of some good, which they had before time learned: this may well warrant us that we do truly love God, and that he loveth us, and will bring us unto life. Thus far for the first reason, which as it describeth unto us the nature of the wicked: so it must be applied to the general head of sin, and the corruption of our nature.

THe second reason why we should avoid the evil company of the wicked, is, because of duty we are bound to join our selves to the godly, and to be companions of all them that fear the Lord. It is not enough to fly from the wicked, and to leave their company: but we must make hast to the assemblies of the godly, & link our selves in frȳdship with them: • or of our selves we can devise evil, and by our selves we can learn to work wickedness: we can give place to ungodly motions, we can foster up fleshly desires, yea, and through our corruptions, abundance of evil will flow ou • of us. Albeit therefore we do a • oyde the corruption wherewith we might be infected by others, yet if we provide not some help for our own infirmities, by good company, we may be as wicked when we are alone, as those which live among the wicked: we must then seek the company of God's people, and with them we must nourish peace and love, by laboring to profit them by what good thing soever we have, and by receiving and learning some goodness by them, for the sustaining of our infirmities, for the relieving of our needs, and for the supply of our manifold wants. David did see how needful this was: therefore Psal. 16. he doth not only say, that he will keep himself from the corrupt worship of the wicked, because he hateth them: but he will join himself to God's people, for the love that he beareth them, saying: All my delight is in the Saints. And in another Psalm, saith he: I ha •• them that hate thee O Lord: whereunto that may be well joined, that is, I am compa • ion to all them that love thee, and love thy name. But Lot did greatly fail in that point, when he would not return to his uncle Abraham, after he was delivered out of Sodom: for if he had gone • unto him, he might have been preserved from much woe peradventure, which • lter did befall him. But it was hard for him to confess his fault unto his uncle, this was grievous unto him, and therefore he would not seek for the company of Abraham. And what came hereof but grief unto himself, shame unto his family, and continual punishment unto his posterity?

This rule then must be diligently observed, that we be always as careful and desirous to join our selves with godly company, as we be to avoid the assemblies of the wicked. If this be so, as it ought to be indeed; then how great and how grievous is their sin, and how fearfully do they offend, which forsake the society of the godly, to dwell among the wicked, and do leave the company of God's people, to have the familiarity of wicked men? It were good for such to consider what the Angel of the Lord said unto Hagar, when she fled from Sarah her mistress: Hagar, Sarah's maid, whence comest thou? and whither wilt thou go? This talk might pass between them. Angel. Whence comest thou? Hagar. From Abraham's house. Angel. Whither goest thou? Hagar. Into Egypt. Angel. Whence comest thou? Hagar. From the people of God. Angel. Whither goest thou? Hagar. To the vngod •• e Egyptians. Angel. Whence comest thou? Hagar. From the Church of God. Angel. Whither goest thou? Hagar. To the Synagogue of Satan. Angel. Take heed to thyself and beware, commit not this great wickedness, do not this great sin against the Lord, return thyself unto thy mistress, humble thyself unto her, and be obedient unto her will. How pithy is this speech? How effectual and worthy to be remembered, if we have already changed our places, or if we go about to change them? Let us remember the saying of the Angel, and let us consider whether it may not likewise be said unto us: whence comest thou? out of the Church of God: whither goest thou? to the assembly of heretics: where hast thou been? in the Church: where art thou, or whither wilt thou go? to the world & the vanity thereof. O fearful exchange ▪ Refraine thyself betimes, return thy foot with speed, come hastily to the Lord thy God, humble thyself under his hand, promise and perform all obedience unto him, that thee may receive thee to his favor again. Let us think that the Lord doth speak unto our consciences, and let us answer him with a pure heart, and it will without doubt stay us from many unadvised and unprofitable changes. If we do rightly and in truth consider of this, we shall be so far from going to the wicked, that if we be among them, we shall hastily separate our selves from them, that we may resort to the children and people of God, which in this verse are called righteous.

The righteous men whose company we must keep, and to whom we must associate and join our selves, are here described by two notes. The first note of a righteous man is this, that his life be ordered and guided by the word of God, which shineth out before him as a light to his feet, and a lantern to his paths. When a man therefore hath a desire and care to measure all things by the word, he walketh in the light, his light shineth, he hath an argument that she is a righteous man.

The second note of a righteous man is, that he still grows up, and maketh daily good proceedings in godliness. But here may some man say: I feel not this increase and going forward: nay I am so far from that, that I am sometimes driven to commit sin. To this I answer, that such a state is both doubtful and dangerous: yet if in a good conscience thou labor to provide for the peace of thy soul, then try thyself and thine own heart by these notes. First if the conscience of thy former carelessness do make thee careful: if the remembrance of thy former sins do cause thee more to hate and abhor sin, more to fly from it, and the more manfully to strive and fight against it; and to be short, if thou ca • st make everything that befalleth thee, an occasion to help thee forward: then mayest thou think, that even in these things thou makest some good proceedings; for as we know that the clouds can neither lessen the light of the Sun, nor let the course thereof, because at the last they are scattered by the heat of the Sun which shineth out most comfortably: so we may be sure that although sometimes our righteousness be covered with our infirmities; yet if we overcome them & drive them away, the course of our righteousness is not hindered. And again, as a man is not letted by a fall in his journey, when he learneth thereby to take better heed, and to haste faster forward: so we by our falls and infirmities are not stayed, if they make us more careful of our selves, and more earnest in going forward; yet must we not say here, it is a light matter to sin, that thereby they may be made more careful: for if a man have once truly felt the grief of heart for sin, if he know how hard it is to get victory over it, if he consider how much he hath displeased God by sin, if he consider the fearful punishment which he hath procured to himself, and if he be persuaded that none can raise him up from sin but God alone; then he will be most afraid to sin, because he knoweth not whether God will raise him up or no, and therefore if any think that it is but a small matter to sin, it is certain, that they have not as yet unfeignedly repented, they are not as yet washed from their sins. This first rule is good, and very fit to try ourselves, when to our own feeling we can perceive no increase of godliness within us, which doth cause us when we see it, to esteem more highly of the word, and to make greater account or it: for if our former negligence, or some sin through infirmity, whereunto we have slipped, do make the word more savory & lightsome unto us, then it is certain, that the Lord of his goodness, by this fall hath helped us forward. Contrariwise, if our former carelessness do make us more careless, if our slips or sins do make the word unsavory or unseasonable unto us, we are in a most fearful plight, we are in great danger to fall away: therefore let us strive against these, & let us labor to use everything to help us forward, let us labor to find sweetness in the Word, and thus we shall have comfort, even in our infirmities; then shall our light shine brighter every day, until we come to our dying day now: the means which God hath appointed to preserve and increase this light in us, is his holy Word▪ by which as we received our light, so must we labor to have it continued: therefore i • we will not • au • our light quenched, we must not despise prophecy; if we will have it to burn cl ••• e, then we must attend unto hearing, reading, conferring, meditating, and other exercises of the Word, we must eschew evil, and the occasions of evil, then our light shall flame out continually.

THe former verse is amplified by the contrary estate & condition of the wicked, their way is as darkness, because they be destitute of the light of God's word, and they know not wherein they shall fall: they sin & see it not; they run unto heresies, and know it not; the judgments of God hang over their heads, & they espy it not: therefore when they think least, they shall be brought into greatest danger; trouble shall assail them like an armed man, and their sorrow shall come upon them like as upon a woman that travaileth with • hild▪ In this case are all those which are not enlightened by the word, this is the state of all those that make not the word their lantern, continually to shine out before them. But the children of God are in a contrary case, they are directed by the word in all their doings, and in the light of the word they see light. They see the subtlety of sin, and therefore they shun it, and they are taken with an horror as it were of all manner of heresies, they foresee God's judgments and prevent them, and so are they kept safe and preserved from evil. Thus far have we been dehorted from ungodly company, both by precepts and reasons. The second part of this dehortation followeth from this place to the end of the Chapter.

HEre followeth the dehortation, wherein we are forewarned of the corruption which • s in our selves: yet before the Wiseman cometh to give any special or particular precepts of this corruption, he doth after this manner deliver some general precepts for the use of the word, whereby this corruptiō may be cured in us. These general precepts are set forth in these 3. verses, wherein first there is generally required of us great attendāce unto the whole word of God in these words: Attend unto my words. Secondly, we are commanded to hear the word. This precept bindeth us to hear, whether the word be read or preached, or whether it be conferred of: for all these ways we may get great profit by hearing the word. And because we are not easily drawn unto this hearing, therefore the precept is very effectually delivered in these words. Incline thine ear. In which kind of speech there is first noted, our natural slothfulness and security, which of our selves have no good desire or inclination to hear, unless GOD by his spirit do work it in us, and bore through our ears. Secondly, there is noted this; that we should hear though it be plain for us to do, we must strive and struggle with our selves, that we may hear when the Lord doth never so little st ••• us up thereunto.

IN these words is a third charge given unto us, and that is this, that we should make a profitable use for our selves in the reading of the word, and in beholding of the creatures: for both these ways we may win great and good strength to overcome our corruption, and both these exercises are in the word commended unto us. The fourth and last precept is contained in the latter end of the verse in these words: Keep them in the midst of thine heart. In this precept is prescribed the manner of the using and doing of the former duties: for all of them must be done with the heart, we must give attendance to the word, not only with the stilnes and quietness of the outward members, but we must also be attentive with our hearts, we must hear the word read, preached, and conferred of, not with our outward ears alone, but also with our very hearts. We are not to rest in the simple reading of the word, or the bare beholding of the creatures: but we must labor for a fourth thing, we must look that our hearts be present, when we either read the word, or behold the creatures. And yet there is a further thing to be here observed: for by this commandment we are charged to lay up in our hearts all the profit which we learn by these means. It is not sufficient to use them, it is not enough to feel some present use and profit by them: but we must lay up in our hearts whatsoever gain we get, that we may be stored and prepared for the time to come. This must be done by prayer and meditations; for if we pray fervently before, after, and in the using of these means: and if after we have used them, we do diligently meditate upon them, both that we may be confirmed in each duty, and also that we way apply them to our own particular & private use: then undoubtedly God will give a blessing to his means rightly used, and will write the fruit of them in our hearts, yea the Lord will give a further blessing unto them; life unto us, and health unto our flesh, as it followeth in the 22. verse, which before hath been expounded.

These verses are very notable and worthy of all remembrance: for they commend unto us all the means whereby God's word is made effectual unto us, as hearing, reading, preaching, praying, conferring, meditating, and such like godly and heavenly exercises. In other places of the scripture, sometime one, sometime another is mentioned. But here all are expressly named, and this no doubt was done by the great wisdom of God the holy Ghost, which by this hath met with the corruption of our own nature. For this corruption much prevaileth and beareth great sway in us, that we using someone means diligently, do neglect all the rest. Some men do so rest in their private reading, that they neglect hearing, praying, & other wholesome means: some do so highly esteem hearing, that they will never read to confirm the thing that they have heard, nor use any other means. And so of the rest: for there are men of all sorts. But the holy Ghost commendeth all unto us, and chargeth us with all, and that so straightly, that we cannot with hope look for any blessing from God, unless we be careful and diligent in all. It is the duty then of every man to be seriously exercised and occupied in all thos exercises, that God may bless all: or if not, that sometime one, sometime another, according to his good pleasure, may profit us. These 9. verses, because they give us in charge to use with diligence the hearing and other exercises of the word, must be referred unto the second commandment.

IN this verse he doth call us from all kind of inward evil, which secretly lieth lurking in our heart, for as much as that in very deed is the well-spring of all wickedness, and because Solomon doth here note the heart, as that which is the cause of all sinful actions: so that although we should never see any man do evil, and although we should not at any time be tempted to do evil by any: yet our own hearts would corrupt us, and cause us to sin. We do hereby see that the doctrine both of the Papists and of the Family of love is most untrue: for they do teach that a mā is not naturally inclined unto evil, that his nature is not wholly corrupted with sin: but that he is corrupted and infected either by the allurement, or example and temptation of others. True it is, that the occasion of evil may be offered by some other man: but Solomon doth here teach us, that the cause of our evil is in our selves, and for this cause he commandeth us above all things to be watchful over our hearts; for from them do proceed the actions of life or of death.

Now the causes why we are charged to keep such strait watch over our hearts, are in number two. The first is, because the heart doth carry with it every way all our senses: so that as the Heathen said, It is not the eye that seeth, but the heart; it is not the hand that toucheth, but the heart: and so the other senses. So from hence it cometh that there be oftentimes great sounds and much noise: yet because our ears do attend upon our hearts, which are earnestly occupied about some other matter, we hear not the sounds, we do not listen unto the noise. From hence it cometh, that we see not goodly sights and shows when they be sometimes offered unto our eyes, because our eyes are set upon that thing, about thwich the heart is occupied. Yea from hence it cometh, that we sometimes stumble in the plain ground, and our feet do fail us even in •••• places, because our feet are carried with our heart, which is earnestly occupied on some other matter. Therefore although we ought to keep with great care our eyes, our hand • , our ears, and other parts of our body: yet doth it most stand us in hand to keep all watch and ward over our hearts, seeing they rule all the rest.

The second cause why we should watch over our hearts, is, because it maketh or marreth all our actions: for if our heart be pure, then all our actions be pure and accepted of through Christ, though some want be in them: and contrariwise, if our hearts be not sound, but corrupted and impure; the things that in their own nature and kind are good, yet do become evil & sinful through us. This may be perceived in all the parts of our life: let us then a little fee how our corruption deceiveth & defileth us in many things. First this is without all controversy, that is only the corruption of our own hearts, which causeth us to be slack in doing good, or to leave it altogether undone, or else to do that which is evil and odious in the sight of God. For albeit many causes may be pretended, which sometime may have a show of goodness: yet those causes are but corruptions, there is no goodness in them. Some men are kept back from doing good to their family by catechizing them, because they would not have all me