Works

I observe that in this one octonarie, which is not to be found in any of the rest, namely, that in every several verse there is a several prayer. In the first whereof he prayeth to be taught, and then promiseth to take that which God shall teach him. He had before resolved to run in this way, but he felt forthwith his own natural aberrations, and therefore cometh to this guide to be taught.

Teach me O Lord ) As the Eunuch in the Acts desires Philip to teach him, and a schollet in the school his master to teach him, or a stranger in his journey some guide to teach him: so David here desires God to teach him. It seems this way is hard to be found by any man, and worthy to be found out by all men, in which David so often desires to be directed. He was no doubt a guide to the blind, an instruct • r of the ignorant, and a learned scholar in the school of Christ, but fearing all his own ways, and hungering after greater knowledge, which is as the principal wheel of a clock to the rest, he still be • aketh himself unto prayer. Why then shall we think that if he have once gotten a gli • pse of God's glory revealed in his word, a sma • ch of that knowledge manifested in his will, a taste of that sweetness which is in his Law, or some understanding of that way which leadeth to life, we have enough, and are of our selves able t • behold that glory, apprehend that knowledge, relish that sweetness, or run on in that way? O let us rather say as David doth, Teach me ô Lord.

Thus the faithful, after God hath liberally bestowed on them great graces, ought always to walk in fear and humility, knowing that they are subject to many temptations, which they are never able to resist, unless he that hath begun his good work in them, do make them to continue in the same.

And I will keep it unto the ende ) It is not enough to begin well, but we must go on: this is the comeplement of true piety, righteousness: Is our garment, it must be like Joseph's party coloured coat, down to the heels: not like that of David's Ambassadors cut off in the midst. It is the Christians sacrifice, and God requires not only the head, that is the beginning, but also the tail, that is the ending of this sacrifice. Remember Lots wife; let us read that history, least we our selves become an history.

Give me understanding &c. ) We think that wisdom is only found amongst the politicians of this world, & that he who can provide for himself, prevent his enemy, circumvent his friend, and see furthest into the affairs of this world, he is the man, yea the only wise man. But David here thinks that true wisdom is in understanding and keeping the Law of God. Moses thought so Deutr. 6. Solomon thought so, Prov. 1. 6. Job thought so, chapt. 28. 28. and he that is not of this mind, shall one day be enforced to say, Alas I have rejected the word of the Lord, and what wisdom is in me? Isa. 8. If any one therefore do want this true wisdom, let him as David doth, and James exhorteth all to do, ask it of him who giveth liberally to all men, and upbraideth none. James. 1. 6.

And I will keep it with my whole heart, ) As he promised before p •• seuerance, so he promiseth sincerity. The heart is the Christian sacrifice: the fountain of all both good and evil actions: and the principal gift which God beggeth at our hands, My son give me thy heart. It was once •• saying of the Bishop of Rome, when he would give license to our English Catholics, to come unto our Churches, and so be present at our prayers, Fili da mihi cor tuum, & s •• ssicit, Son give me thine heart and it sufficeth: but he hath retracted this his teleration, now he will have all, or nothing. Our God is not like their God, our adversaries being judges. He indeed requireth the heart, because if we bestow it on him, we will forthwith give him all the rest. Let us not think that any service pleaseth God, but that which proceedeth out of an honest heart, a good conscience, and faith unfeigned.

STill David sees the necessity of walking in God's way, and his own proneness to run out of that way: therefore he desires direction from the Lord: that as he had given him a desire, so he would enable him to perform. Questionles we are of our selves ready enough like unbridled horses in the ways of this world, to run our selves even out of breath, and we have many occasions here to spurr us on: only the Lord can keep us in this path: therefore must we pray for his direction: which if we once obtain, we shall not wander either in judgment or practice out of the right path.

For therein is my delight. ) I take pleasure in nothing more then having a right understanding of the Law, to perform obedience to thee according to the same. Of this delight we shall speak verse. 92. In the mean time note that David in this was a type of Christ, to whom it was meat and drink to do the will of his Father which sent him. John. 5.

IN the 3. former verses are three petitions concerning God's way: In the first he desireth instruction, teach me: in the second apprehension, give me understanding: in the third, direction, direct me. But because, he saw many stumbling blocks in this way, some offered to his heart as covetousness, others to his eyes as vanity, in this and the next verse he desireth the removal of them both.

Incline mine heart to thy testimonies: ) Who now can think that man's heart can of it own accord be carried on to knowledge of God's will revealed in his word, and of it self practice the same, when he shall but consider this prayer of David, who though he was a man according to God's own heart, yet durst not presume upon his own heart, with this gracious inclination from the Lord.

The most excellent wits that ever have been, or shall be, will prove in the ende great instruments of Satan, and false witnesses against these testimonies of God, unless it please him to refine them by his spirit, and incline their hearts to his testimonies.

And not unto covetousness ) I take it that praying against this one sin, he prayeth against all other sins, as pride, malice, Luxury, lust, &c. But this one is here named, because, as the Apostle saith, it is the root of all evil. For as there is no branch of a tree, but it is nourished by the root, no stream of a river, but hath his currant from the spring, & no vein in the body, but hath his blood from the liver: so is there no one sin, no, not the life of man, which ha •• not life and livelihood from this one sin. 1. It is as (I may say) the • other sin, breeding, and bringing up all the rest. Like mother, like daughters, all bad: but covetousness is the worst of all. Yet I know not how it cometh to pass, that men are now a days called good men, not of their goodness, but of their goods: he is the best man that hath the best purse, monie is the man, yea the whole man. From the peers to the pesant, all are enamored with Lady Lucre. But why should they be so? is wealth anything else but thick clay? is it not a part of that refined earth, which man ought to tread under his feet? when in the infancy of the Church, possessions were sold, the money was laid at the Apostles feet, Acts. 4. to signify (as some think) that we must rather trample upon and contemn this trash, then to have over great admiration of it▪ Alas! why should we labor so after things temporal, that they hinder us from getting things eternal? what will it profit a man to get the whole world, and in the end loose his own soul? shall we prefer monie before God? before heaven? before our own souls? can it give satisfaction to us? No it cannot. Mans heart indeed is so little of it self, that it will scant give a kite her breakfast, yet is the desire thereof so infinite that the whole world cannot satisfy it. Are we the better because we are rich? no more then the horse is for his gaye trappings. Can we carry them away with us? nay we brought nothing into this world, and it is certain we shall carry nothing out. The sumpter horse may carry all the day treasure on his back, but at night it is taken from him, and he carrieth nothing into the stable, but often times a galled back by reason of his burden. David saith, if riches increase set not your heart upon them. Solomon saith, he that trusteth in his riches shall fall. Christ saith, it is harder for a rich man to enter into heaven then for a camel to go through a needles eye. Paul saith, they that will be rich fall into many temptations and snares: and therefore chargeth Timothy to charge rich men that they trust not in uncertain riches. I say then with our Savior Christ, take heed and beware of covetousness, and that you may pray ever with this blessed Prophet, Incline mine heart to thy statutes, and not unto covetousness.

HEre he prayeth against the vanity of the eye, which in truth is a vanity of vanities. Thus Vanity seduced Heuah, entangled God's children, corrupted Dinah, endangered Sarah, enchaunted David, allured Achan, and by these windows many sins enter into the soul. Read in this book that godly chapter of the government of the eyes, and in another book the vanity of the eye, and with Job make a covenant with your eyes, and with David pray, turn away mine eyes &c. and you shall look better all the days of your life. It were better to have none eye, then either a wanton, or a wicked eye. If such an eye offend thee, pluck it out.

And quicken me in thy way ) he considers his own deadness and dullness of spirit, and he desires God to quicken him in his way, this pronoun thy is very emphatical, opposing God's way to man's way. The Lord is righteous in all his ways, Psal. 1. 45. 18. all the ways of God are mercy and truth. Psal. 25. The ways of men are altogether vanity, and lead to death and destruction. Only this way giveth sound comfort to the soul of man. Truth it is, that the ways of men are pleasant for a time, but the issues thereof are the ways of death. The ways of God are difficult and dangerous, but at the last they will bring thee to heaven.

WHat doth the Prophet in this verse? he confesseth himself to be God's servant. An honorable service it is to serve God: an argument of his humility to acknowledge this servitude. He desireth that God will make good his promise unto him, and this is all that he will desire▪ God had promised that he would make him King, that he would deliver him from his enemies, that he would guide him, and quicken him in his way, by prayer he desireth the accomplishment of this promise. Out of this learn we, that as David prayeth for nothing but that which God had promised to grant, so we ought to pray for nothing but that which he hath promised to grant. If we thus ask according to his will, he will hear our prayers, and grant our requests. But God promiseth nothing but to his servants: he heareth not sinners, the prayer of the wicked is an abomination to the Lord.

Because he feareth thee ) And who would not fear thee O King of Nations? for to thee apper •• in • th the dominion: for among all the wise men of the Gentiles, and in all their kingdoms there is none like thee. I • r. 10. 7. Some read these words thus, that he may fear thee, as if he should have said, O Lord thou hast promised to be good unto me, I beseech thee establish this promise of thine, that I fearing thee, may trust in thee, and prefer thee before all earthly means in this world. And indeed, the true fear of God breedeth an holy security in the children of God. Others think that the Prophet by this doth prove, that he is indeed the true servant of the Lord, because his conscience telleth him, that he feareth God above all earthly things, which in truth is a true note of a true servant of the living God. But none must think that David here doth allege his own merits, but only doth testify that he is not an unfaithful servant, because the fear of the LORD was ever before his eyes, his service was not eye-service. Of the fear of GOD you may read much in this book.

Blessed is the man that feareth always, saith Solomon: Pr • u. 28. Work out your salvation with fear and trembling, saith Paul, Philip. 2. 12. Take away from me rebuke which I fear, saith David. In the Hebrew it is, take away my rebuke: as if he should have said, O Lord I may commit some such evil against thy good law, yea some such notorious transgression, as may tend to my shame: I beseech thee take it away▪ or else, I have already, O Lord by diverse sins, and by name through adultery and murder brought shame and rebuke upon myself amongst mē, I entreat thee to remove this shame and rebuke. Out of the first Exposition we learn. First, that the godly are subject unto notorious sins. Secondly, that those sins will cause shame in them, though the wicked will not be ashamed. Thirdly, that God only can take away this shame. Fourthly, that we may pray for the removing of shame evē amongst mē, especially that which may bring with it some dishonor to God. Fifthly, that the godly are most jealous over themselves. Sixthly, the way to avoid sin, is ever to be afraid, least we should sin.

Out of the second Exposition note, that the remembrance of our former sins, must draw out of us prayers unto God, that for them we may not be rebuked in displeasure in this life, nor confounded and abashed in the life to come.

But some do yet make another interpretation of these words, and think that the Prophet here prayeth not only against those private contumelies and reproaches which were cast out against him, because he followed that which was good (though to an heroical mind, anything can be better borne then reproach) but especially against those public reproaches which the adversaries of the Church, observing the destruction of God's law, and oppressions of God's people, do foam out against God himself, and say where is now their God. These David feared: and because they were joined with the dishonor of God, and hurt of the Church he prayeth against them.

Thus the Prophet feared least God should be dishonored, so ought we: thus he was grieved when God's people were oppressed, so ought we: thus he made the rebukes of others his rebuke, so ought we: and thus he prayed that this might be taken away, so ought we.

For thy judgments are good▪ ) The judgments of the wicked are bad judgments, but the judgments of God are good: I pray against those, I appeal to these: I fear the one, I approve the other. Now the judgments which God pronounceth in his word, be they threatenings in the law, or consolations in the Gospel, yea and those also which he executeth in the world, whether upon the godly or godless, they must needs be good, 1. Because God is goodness it self. 2, He cannot be deceived. 3, He will not be corrupted. 4, He alone is no respecter of persons, but judgeth according to every man's work.

To this judgment seat we may appeal: this righteous judgment we must acknowledge; by this court if we be once tried, we may say with the Apostle. I pass not of man's judgment, for he that judgeth me is the Lord. What availeth it if man absolve, and God condemn: or if God condemn, and man absolve. Let them contemn the unrighteous judgments of men, who can in the testimony of a good conscience approve themselves and all their actions before the righteous judgment of God. Shall not the judge of the whole world do righteously? Genes. 18.

AS before he said, that God's judgments are good, so now he maketh his appeal to this judge: and it is in effect thus much. O Lord my Lord, do any doubt whether I desire thy commandments or not? I appeal unto that eye of thine that seeth all things, behold I desire. &c. I desire to know them, and I desire to obey them, yea with an earnest and ardent affection, I desire both to know and do thy will.

Behold, I find this word used these several ways, 1. As a note of prediction, Isaiah. 7. 2. Of attention, Psal. 133. 3. Of admiration, Matth. 2. 4. Of admonition, John: 5 14. 5. Of irrision, John: 18. 6. Of testification, as in this and other places in which they desire God to behold that, which they are most willing he should be witness of. If God say to man behold, it argues the thing is worth seeing, and that man of himself is unwilling to see it: if man say to God behold, it seems it is a thing not hypocr • tically counterseyte, and that he would have him to behold it.

I desire thy commandments. ) O that this desire were in the people of this land: then the book of God would be more in their hands, the knowledge of God would be more in their hearts, and the practice of godliness more in their lives. They would come to learn, learn to live, and live so here, that they might live ever hereafter: men would not make a show of godliness, and deny the power of it in their lives; but earnestly desire that the good work begun by the Lord, it might in due time be accomplished by them.

Quicken me in thy righteousness. ) He said before quicken me in thy word, here in thy righteousness: all is one: for the word of God, is the righteousness of God, in which is set down the rule of righteousness. In this the Prophet desires to be quickened, that is, to be confirmed, that in cheerfulness and gladness of spirit he might rely upon the word of God. If any by righteousness understand that justice of God, by which he defendeth such as commit themselves to him, I gainsay it not.

HE goeth on yet in his prayer, and here beggeth of God two things. First mercy, secondly salvation, and both because God had promised them. No marvel if he desire God's loving kindness. For thy loving kindness saith he is better then life: it were better to be in hell with God's favor, then in heavē without it. Mans savor is mutable, God's immutable: man's temporary, God's eternal: man's of desert, God's free: man's respecteth somewhat in man, God's beholdeth man in Christ. This we must desire above all earthly things.

And thy salvation. ) First mercy, and then salvation, the one is the cause, the other the effect. By salvation, he meaneth, aid, deliverance, victory, and eternal life: this he calleth God's salvation, because it cometh only from him.

According to thy promise. ) This is •• which he • uer chargeth God with all: it is an easy matter to trust God on his word, in presperitie, 〈◊〉 that can do so in adversity, he is the man indeed. But what benefit shalt thou have David, if God be a merciful Savior unto thee? &c.

MAny adversaries had this holy Prophet, they came about him like bees, they laid to his charge things which he never did, and especially because he made his boast of God, and trusted to his word, they oftentimes reproached him for it: and when he was driven to any extremity they beganue to say, where is now his God? Thus became he the shame of men, and th • contempt of the people. All they that saw him had him inderision: they made mowes, and nod • ea their heads saying; He trusted in God, let him deliver him: let him save him, seeing he loveth him. Psal. 22. 6. 7. 8. In this he was a type of our blessed Savior who was taunted in the like sort upon the c • osse. Matth. 27. 39. 40. 41: 42. 43. What now doth this man of God labor for to confute, and put to silence these his blasphemers? Surely the performance of God's loving kindness and salvation, the which it pleased him to make promise of. This, if we pray for in all our troubles, as the propher here doth in his: this if we stay our selves upon, as David ever did; though our enemies he never so many, never so mighty, never so malicious, we shall in the ende have such assured victory, that we shall not only answer our adversaries; but they with shame shall answer themselves and say, we fools thought his confidence sollie, but now we see that he is the Lord's beloved, and blessed are they that trust in him▪

Observe. 1, That it is no new thing, for the adversaries of religiō, to scorn such as trust only in God, and rely upon his promises of salvation made unto thē. These wicked ones knew no arm, but flesh: no security but in the things of this life: as for such as think the name of the Lord to be the strongest tower, them they have daily in derision. 2. Not that if we trust in the word of God, we shall be able to answer all our adversaries, for Christ will give us a mouth, and wisdom, whereagainst all our enemies shall not be able to speak or resist. Luk. 21. 15.

Hugo Cardinalis, observeth that there are three sorts of blasphemers of the godly, the devils, heretics and slanderers. The devil must be answered by the internal word of humility: heretics by the external word of wisdom, slanderers by the active word of good life.

HE might for a while not find the word of truth to answer; yet he prayeth that the word be not utterly taken from him: so he said▪ ••• sake me not over long: This then showeth that our case doth alter and change, ebb & flow, as it pleaseth God, which reproveth them that are always in the same case; for the children of God have a other course, and we must look to be so our selves. And this is a comfort, when we feel our selves weak, yet God's children have been so; also it may humble us, considering that God doth for some sin lay this upon us; let let us pray, that we may not be so forever.

For I have w •• ted, &c. ] This showeth that we may be so for a while, yet we must wait, til it please him to help us. For thy judgments: that thou wilt execute judgment on the wicked, that thy children may obtain the promises: for then doth the Lord execute judgments, when he punisheth the wicked as he hath threatened, and when he fulfilleth his promises to his children, giving them a tongue to answer his blasphemers.

IF thou wilt deal thus, then shall I keep thy word: where he teacheth, that if God do daily assist us, we shall stand; but if he do not, we shall fall flat. This must teach us to pray, and that earnestly: and this showeth perseverance, contrary to the Papists, which te ••• to doubt of salvation: for the persuasion of God's goodness doth assure us that we shall continue to the ende: and if we feel our faith weak, and pray with assurance of his goodness that he will help us, we may be assured to stand.

HE will walk in the commandments that he may be at liberty, for that is the plain way, all other are bi • -paths, which he shall be free from if he stick to the commandments. For this is the cause that we are troubled and entangled, because we ask not counsel at God's word, and wholly stick unto that: and therefore we fall into some sin, and be overcome with some temptation. For the word is a lantern to direct our steps: without this we shall wander; but if we tend to this light, we shall be at liberty. This setteth out the benefit that those have which enjoy the word; and their misery that want it. This then requireth, that we be thankful for God's word: and reproveth them that having the word, yet wander astray, and love darkness more than the light, and falsehood, heresies and lies more than the truth. This is a sin to be punished, when we have the word, and yet walk not at liberty, and if we cannot be at liberty when we have the word, it is sure that we cherish some secret sin, and do not search into God word. For that is so full of wisdom, that it will rid us our of all. Yet the children of God have their infirmities, out of which they have good issues. But the ignorance of God's word is the cause of many troubles; for though a man were in as great a straight as Abraham was when he should offer his son, yet should he be directed. Then this layeth a straight charge on us to study the word of God.

IF God will thus assist me, I will speak even before the wisest, and stand in the sight of the Kings though it be fearful. This then will assure us that we shall never fall, if we study, hear, read, &c. on God's holy word, and take heed to our ways according thereto. Then if we desire to stand forever, let us meditate on God's word; for God hath given this not only to the learned, but also to idiotes. Here we see that we never rightly profit, till we be not afraid before whomsoever we come: for if we be assured that our cause be good, then may we be assured that it shall be given us what to answer, and this maketh men afraid when they doubt of their cause. We are not afraid to speak to a Gentleman if a Lord be with us: then shall we not need to fear a King, when the King of Kings is with us: as Moses, Hebr: 11. None then have this gift of boldness, but they to whom God giveth it, not the wise, not the mighty of the world. The Word giveth us what to answer; then if we fail, it is a sign that we fail in the Word. But let us deal earnestly with the Word, and keep a good conscience, and it shall be given us. This doth again commend the word of God unto us. If we be not ashamed of him before Kings, we shall be Kings in his Kingdom.

THat he may come to this grace, he will love the Word, because he delighteth in it, for delight is the sign of love. Do we not then delight in the Word? we have not a love to it: so of prayer, and hearing the Word, if we delight in it, we will prepare our selves to hear it, and meditate in it afterward; for he showeth his love when he saith: I will meditate: then, if we will not find terror of conscience, and fall into many evils, let us make conscience to call it to mind: For if we do take the Name of GOD in vain, by hearing the Word without meditation; then the Word being a true witness, shall be a witness against us in that day: for this meditation is commended, Part. 13. There are set times for hearing, praying, &c: but meditation must ever be with thee, that thou mayest know, whether the thing thou doest be agreeable to his will, and whether thou mayest look for his blessing in it.

IT was not sufficient (as he thought) to acquaint GOD with the delight of his heart, unless he also made manifest unto him that his outward gesture was answerable to his heart. You shall observe it even in little children, that if they desire to have anything that they see, they will stretch out their hands that they may get hold, and having once gotten it, you shall hardly get it from them again.

And certainly, if the inward man be sound, you shall observe it by the outward gesture of the body. The people were desirous to hear Christ's Sermon, their eyes were bent and fixed upon him, Luk: 4. 6. David would express his love to God's Ark, he da • nced before the Ark of God's Covenant. If we love God's Word, and love it in truth, our hands will be as ready to turn over the leaves of that blessed book, as our hearts are desirous of the understanding of it, that in this longing desire, taking it into our hands, we may in the ende have such fast hold of it, that we will not forgo it for all the world. We cannot employ our hands in a better work, especially when we have freedom from our callings, then to take up the book of God, and peruse it over.

Augustine took it up, and was converted by that one sentence, Rom: 13. 14. The night is past, the day is at hand, &c. Vrsine took it up and was comforted by this one sentence, None can take them out of my Fathers hands, John, 10 29. Chrysostom took it up, and was assured that in his zeal he should not want, because David had said, The earth is the Lord's, and all that therein is. Bil • ey took it up, as it is in the book of Martyrs, and was much quieted by that saying of Saint Paul, This is a true saying, and by all means worthy to be received, that JESUS CHRIST came into the world to save sinners, of whom I am chief. And such was the love of one Gregory Crowe, of whom we may read in the said book, that suffering shipwreck, he cast away his money, and kept his Testament in his bosom, and after many days floating on the Sea, upon a maste, being taken up by a certain passinger, his first care was for that book of his, fearing least it should have been wet with the Sea. If he had looked for a Crucifix as he looked for God's book, surely the whole world should have been acquainted with it.

Doth David thus show his inward love by his outward gesture, let us do it whensoever we come either to hear God speaking to us, or will our selves speak unto God. Let our eyes be fastened, our ears attentive, our hearts intent, our persons reverent before our God, that whatsoever we do, may argue our piety to God, and be answerable to the inward affection of the soul.

And I will meditate.) And why should not we? The Jews are reported to be so skillful in that Bible, that many of thē were able to tell how many times every letter of the Alphabet was in the Hebrew Bible. The Scriptures are a light shining in a dark place. 2 P •• . 1. 19. we must attend unto them while we are wandering in the dark places of this world, can we attend without meditation? the word of God is the sword of the spirit, Ephes. 6. without meditatiō it is a sword in the hand of a child, or a mad •• ā. How many take delight in reading of b • llads, and idle discourses, who never meditate to the word of God? The sick stomach refu •• th meats, the wicked heart the word of God. Will the spice smell unless it b • bruised? and c • n the Scripture be comfortable unless it be meditated?

WHen he had said, he would keep God's Law, he then prayed that he might do it. Secondly, he had the promise for that he prayed, to teach us to rule our prayers by God's word. Thirdly, he sticketh to the promise of the Gospel, not to the law. Fourthly, when he saith, remember, he doth not reprove the Lord of forgetfulness, but rather prayeth that he himself might be kept, that he should not fall.

He had not any particular promise, but applied the general promises to himself. This must serve to answer the devil asking what promises we have of salvation or forgiveness of sins; for we have the promises that are made to the whole Church, which we have applied to our selves. So did Abraham Genes. 22. the woman of Canaan: Matth. 15.

Thy servant: the promises are made to us, not that we should abuse them, but thereby should become his servants. Wherein thou hast: There is a time between the making and the fulfilling of the promise, which God doth to try whether we will account of the promise, and stick unto it: By this it is manifest that faith & feeling are not all one: but that is faith which without feeling believeth: for when feeling is, thē it is an experimētal faith.

WHen he felt sweetness in it, then he was comforted; for there is a changeable working in God's children. He showeth the nature of faith, which will neither be stayed in vain, nor wicked things; but all his delight was in the word, where though he felt not full comfort, yet he had so much as stayed him. This is contrary to the men of the world, which in their trouble will either seek delight in va • ne things, or in evil things. This is the nature of faith to feel comfort then, when they are at the point of death. This shewet • that God's childrē have sometime comfort, sometime none. And this is true faith that can comfort us when all means fail, and when we have them, yet not to stay in them. For a righteous man liveth by faith: & therefore when he feeleth Christ live in him, in forgiving his sins, renewing him, & giving him hope of everlasting life; he liveth: but if he cannot feel that, then he is as a dead man. Can we find comfort & delight in the word, when we cannot find comfort in anything else? this is a notable argument of faith. And though we feel drowsiness, yet if we can by fear shake it off, & find sweetness in the word, this is faith. The word then and prayer are the chiefest comforts in troubles. Cōtrarily when the word feareth us, because we feel sin abound in us; and because we find not that taste in the word which we ought; as that the threatenings fear not, the promises comfort not, &c. If (I say) we can then fear, though we have plenty of all outward things, & there be no outward occasion to fear, this is an argument that we have faith: but if faith be carried with the time, then it is no faith, but is choked with prosperity or adversity.

THe Prophet was in great distress, because of the reproaches of the wicked, as Psal. •• . yet for all this he was stayed by God's law, though their mocks were exceeding great, that is, often, and in grievous manner. It is no new thing then, that God's children are had in derision: and it is one of their sorest outward troubles, as we see in our Savior Christ, which heard this, he saved others, &c. after which he cried, My God, &c. and this was the last temptation, therefore the greatest. For if this come once into the mind that we suffer for evil doing, then will there be no comfort. The Heathen would do anything for their country; yet would not lose their praise. And this is the cause why we see many fall to heresies, because they cannot be in estimatiō as they would. The greatness of this temptation did not drive him from the law, Psalm. 37. Everyone will be forward when others will speak well of him: but few do learn here with David to do well though they be ill used. And this did the devil espy in the nature of men, therefore he saith of Job, Hast thou not hedged him about? &c. Then let us try our selves whether such reproaches will drive us from our duties: for if they do, all is not well: but if thou see they do not, then take comfort, and know that thou must approve thyself to God, and not to men; which to do, is an argument of faith, as in Samuel, 1. Sam. 12. David, though his sin was not known, yet he crieth, Against thee have I sinned. Then if thou canst be sorrowful for thy secret sins, though men speak never so well of thee, and neither will, nor can accuse thee, thou hast saith. Thus then briefly reproach and discredit amongst men must not drive us from well doing: neither must praise and credit among men make us favor our selves in our sins, or take greater liberty to our selves.

He swerved not from God law: but we see, that if we be mocked, we will mock again; if we be reviled, we will revile again. But David would not so do: as we see by his doings when She •• i cursed •• m, 2. Sam. 16.

These are true notes of repentance, when men can charge themselves more sore than others will: and that they labor to approve themselves to God, which tri • th the hearts.

The proud. Faith maketh humble, but infidelity maketh proud. Habac. 2. for by faith we know that we have no goodness, are full of corruption, disposed to evil, and unfit to goodness; and this humbleth. But they that know not these, are proud, whatsoever they seem to be. Such are those that contemn the threatenings, and will continue in their sins. For faith in the commandment humbleth and throweth us down: and faith in the promises doth make us with fear to wait upon God, and to be humbled. They are humble to their brethren, which are humbled to God in their heart: and they that are proud and contemn their brethren, are not humbled in their heart. For if they did see that the Lord had forgiven infinite sins to them, then would they forgive a few to their brethren. Secondly, if they considered, that whatsoever they have, they have it for their brethren's profit, then would they be humble to them. Thirdly, if they knew that there is no difference but by grace, then, &c. Can we not forgive? then are we proud. Can we not devour injuries? then are we proud. For our own sins being not forgiven nor cared for, therefore we cannot forgive others, nor regard them. Humility is a true mark of God's children, and pride is a note of the wicked.

HE showeth how he was stayed, namely, by looking into the judgments of God against the wicked, & his deliverance of the just. It is not then the good nature of men, the wisdom, &c. that can comfort against reproaches, but rather make worse; but it is the word that comforteth. Thereby he knew that howsoever the wicked flourished, yet they should perish; and howsoever the godly be afflicted, yet they shall be rewarded. Peter speaketh against these mockers in the last chapter of the second epistle, The world shall perish in fire: where he teacheth to answer them, that it is as easy for God to destroy the world with fire, as it was with water, seeing he hath spoken it. So David, when he was brought to say, My God why hast thou forsaken me? then he stayed himself by this, Our fathers trusted in thee. So Psal. 67. I will remember thy works of old. So Psal. 119. part. 15. by all which he showeth that as God had done, so he would do still.

He remembered all the judgments of God: so Heb. 11. by all the works of God shown in his children, it is proved that we must suffer affliction patiently. So Psalm 106. Then God's people must have a multitude of examples; that if we profit not by one, yet by another: if no • by a • ewe, yet by many: for so have the children of God done from time to time. This then is the cause why men fail in reproach, or any other cross, because mē have no • store of examples out of God's word, especially out of the stories, to strengthen them: for if they would look into the word, and gather them, they might be stayed. If this man were strengthened by former works, how much more ought we which have many moe▪ especially this, Act. 17. that the Son of God hath suffered that he may judge all the world: so the great works of God in the Apostles time, the great works of God in the days of Queen Mary; and in th • se days the judgments of God are on many that have daili • d with his word, in giving them over to heresies: Then how ought we to be comfor • ed with the assurance that God will come to judgment?

Object. This so • meth hard, that he was comforted in God's judgments, whereas in another place • e s • ith, • fear because of thy judgments.

Answ. Although they fear the judgments in their flesh, yet they dare approve them to be God's judgments, as David saith, O God of my righteousness: not comparing them to God, but to the wicked, and looking to that promise which in grace he hath made to us; yet not in all our life, but in some righteous cause that we have in hand, as Stephen did. Then if men ever fear at the judgments, and nothing else, the heart is not yet upright; for they are sinners: therefore we must labor to feel comfort by them, in knowing that we are sheep, not goats, that we shall have a reward, and that the wicked shall be thoroughly punished. For otherwise the devil will buffet us, in seeing those that men call wicked, how yet they flourish and the godly are in misery. Then have we truly profited by the word, when with comfort we can behold God's judgments, as is often said, Come Lord Jesus, come quickly. For the child of God is not afraid of • uill tidings, Psal. 112.

THis agreeth well with the former, which was a spiritual joy: for when he seeth that the Lord will judge, and that he is guiltless, he is comforted: but when he seeth the wicked sin, and by sin provoke God's judgments, because they are his flesh, and because they are God's image, therefore he feared. The zeal of God's glory causeth God's children to fear: as Elias, • only, &c. and David, My zeal hath, &c. and their own sins, as Psal. 119. part. 15. God's children then are afraid when they see the glory of God defaced, and men run to their own condemnation. And here is a difference between true joy, and worldly in God's judgments, Prov. 24. 1. Cor. 5. the one, because their hearts desire is fulfilled: the other, that sin is punished, that God's glory is revenged, and that they are delivered: for in respect of the parties punished, they fear, as Christ over Jerusalem mourned: and this is usual in all the Prophets, when they see the judgments of God approach. Here is a difference between the zeal of the worldly, and of the godly: the one when he • eeth a sin done he laugheth, and rejoiceth: but the other fear, as, The rebukes of them that rebuke thee are fallen upon me. The former is the cause that many fall by God's judgment into those things which they find fault with in others. The other is a true note of faith, to fear for the destruction of the wicked, which they themselves fear not. But this is especially, when they see a professor fall, for that grieveth them greatly. The third difference is, that God's children when they are comforted, they also fear; for the regenerate part only is comforted, the unregenerate part doth still fear; and there is good cause that it should fear; as Noah feared, and David, Psal. 119. part 15. but the wicked have no fear, but are overcome with fleshly joy: and therefore the Apostle saith, Phil. 3. Finish your salvation with fear, because of corruption, that either doth or may break forth: as David was afraid when he had sinned. We must then be comforted by God's judgments, but so that we fear. Secondly, we must think that sin is not a small thing, not to be laughed at, but to be feared. Thirdly, that we must be touched for the sins of others, as if they were our own. Fourthly, to forgive injuries against our selves, but to be greatly displeased and vexed for the dishonoring of God's name. For all these are proper to God's children.

When men take a carnal pleasure in God's judgments, they abuse the grace of God to wantonness: but the children of God, as they joy in their inward man; so do they labor to be humbled by the law in their flesh, which otherwise would be proud: for the flesh would hold no mean, but either would be too sorrowful, or else too joyful.

Thus David mourned for the sins of others: so Paul saith the Corinthians ought to do, 1. Cor. 5. and 2. Cor. 7. where he showeth, that this was the estate of the whole Church, to mourn when any one member had offended. And this is not a new thing: for those are saved which mourned for the iniquities of Zion, Ezech. 9. Then we must be grieved for the sins of others, to show that we are free from their sins, that we are lovers of righteousness, and desirous to glorify God. And when this sorrow can work in us a prayer for them that sin, it will be an argument that we shall be comforted, and shall escape when the judgment cometh. Then men ought to mourn for their own sins: for if God's children cannot be discharged, unless they can mourn for the sins of others; how much less shall we be discharged, if we cannot mourn for our own sins?

HE showeth that he was not envious against the wicked for their delights; but taketh a delight in another thing, that is, in praising God, that he might not be entangled with their pleasures. The remedy of sin, that we fall not into those sins which others have, is to fear least God punish some secret sin in us, as he hath done in them: For God doth never let us fall into gross sins, but to punish some other sin we lie in, which is secret, and we will not come out of, because it is unknown. And if we will not be entangled with the pleasures of the wicked, we must do as David doth here, so acquaint us with the word, as that we make our songs of it: that is, that we do not only read, hear, and talk gravely of it, but also make it our songs when we will be merry, as Paul Coloss. 3. for where there is a delight, there men will even be singing of it. And hereof come these spiritual songs in the Bible, to show their great delight in the word. So (Ephes. 5.) Paul maketh this a sign, that we are full of the Spirit, when we can sing of them.

Here we are taught that our songs ought to be made of the statutes of God, and agreeable to the same, and not after our own will. This we see to be the matter of these Psalms, the laws, the promises of God, &c. The talking of godliness maketh worldly men heavy: but the children of God use all worldly things as though they used them not, and then they are heavy when they displease God: but contrà, &c. The want of a spirit in singing, doth show a great decay in godliness; and coldness in this holy exercise argueth a coldness in faith and true religion. Then if men object: Will you not have men to be merry? Yes, but yet with the word, otherwise their mirth is sin. The want of this showeth that men do not their duties with cheerfulness, which thing is threatened in Deut. 28. 47.

AS in another place, the name of God is a strong tower: to the former means he addeth this of prayer, to show that without this the other are unprofitable. In the night: First, that is, continually, because in the day also. Secondly, & simply, because he avoided the applause of men. Thirdly, cheerfully, because the heaviness of natural sleep could not overcome him. All these show that he was wholly given to the word: as we see men of the world will take some part of the night to their delights. And in that he did keep God's testimonies in the night, he showeth, that he was the same in secret, that he was in the light: whereby he condemned all those that will cover their wickedness with the dark. Let us examine our selves whether we have broken our sleeps to call upon God, as we have to fulfill our pleasures. All these means did the Prophet use to keep him from falling by the reproach of the wicked: which we also must use if we will overcome it.

AS God doth punish sin by sin; so doth he reward goodness with goodness: as that, To him that hath it shall he given. Matth. 23. for the Lord crowneth his own gifts: so that if there be in us a love of God's word, this beginning will God increase and bless, so that rivers of water shall flow from him, John. 7. and the little lump of leaven shall sower the whole.

If thou be wicked, God will punish one sin with another, as in Saul. So David, when he was not thankful for his sleep, he fell to adultery, which was punished with murder. But if we be thankful for that we have, we shall have more. This then is the cause that we have no more mercies, because we use not them well which we have: for if we could open our months wide, we should be filled, Psal. 81.

HEre the man of God protesteth that the Lord is his portion; and he further saith, that he will keep God's commandments. All will say that God is their portion, and that their chief desire is to be in his favor: but David seuereth himself from others, when he saith, that he will keep the commandments. And hereby he is assured, that the Lord is his portion, because he maketh his word his chief desire. We shall then know that we make God our portion, when we have this delight to hear the word, &c. and those that have not a delight in the word, they make not God their portion. The like saying is part 15 verse. 2. Let us then always examine and try our hearts to Godward by the word: if we say that he is merciful, then let us see if we believe his promises: if that he is just, then that we believe his threatenings. Thus if we can set the word aloft, it is a sure argument that we have made God our portion. Again, if we can be grieved, when neither promises nor threatenings can affect us, and we are desirous that they might: this showeth that we have a longing desire to have God our portion.

I have determined. David was fully resolved of this: for he had duly considered all things, and therefore in wisdom made his choice, and hath made a full resolution. Many have such motions by starts, as the covetous man, the adulterer, &c. but it passeth away, therefore they show that they have not made God their portion; for if they had, then would they have this resolute purpose.

HE showeth by a second argument, that God is his portion, in that he prayeth to God: for that which we love, we desire to commune and talk with. Then by this we may likewise try our selves: for if we have this delight to pray, and if we be sorry when we cannot do it, then do we further show that the Lord is our portion, or else not. Again, we see that it is not enough to make a determinatio, unless we further pray that the Lord would assist us in our purpose. This is the cause that we cannot make such determination, nor have such good purposes, because we are not often in prayer. The devil will be most busy to tempt, when we have determined; and we our selves are ready to be secure: therefore even then we have most need to pray.

With my whole heart. He showeth that he is not an hypocrite: And then shall we know that we are not, when our hearts are set before God, and we pour them out before him, as much as we have uttered in words before men. This maketh the children of God to sigh when they pray, because they have to do with God: and this maketh the hypocrites that they cannot see themselves, because they know not that they have to deal with God. And when the children of God cannot come to show their hearts to God, then if they sigh and groan for want of a heart; this is a testimony that we pray in the Spirit, Rom. 8. But when men pray as though they prayed not, and hear as though they heard not: nothing doth the Lord hate more than this.

Have mercy. This is the chief of his prayer, and the first, that God would give him mercy; not to crown his work wrought, contrary to the Papists which plead merits: for though the Lord do give new grace, yet not of merit, for that we have is defiled by us, but because he hath a love to crown his own gifts. He doth not pray for mercy of fashion, but even in the presence of God, because the true feeling of his need did drive him to make this prayer. For as when we in the feeling of our heart can long after mercy, this may be a pledge that we shall find mercy: so they that have no feeling of their infirmities, cannot long for mercy; and therefore have no assurance that they shall have mercy: for it is the feeling of our misery that maketh the mercy of God sweet unto us.

He prayeth not for what he lusteth, but for that the Lord promised: for Saint James saith, you pray and have not, &c. and this is the cause, that we have not the thing we pray for, because we pray not according to the word. His word must be the rule of our prayers, and then shall we receive: as Solomon prayed and obtained: he hath promised forgiveness of sins, the knowledge of his word, &c. these if we have, let not our hearts be set on the other.

He prays for the promise, and maketh not a stipulation by the law: for it is the promise that giveth grace: then shall we here have comfort if we can believe, because we have the covenant of grace, and not of merit. For if we had but the law, the best man must fail and miss, but now it is the promise, of which the worst shall not fail, if they do believe. Object. He had some special promises. Answ. He had but the general promises, whereon he grounded these particular. The promises therefore are generally made, that everyone might know that they belong unto him, and that he might apply them to himself; as here the Prophet doth.

HE showeth how he came to make God his portion, because he had considered the vanities & inconveniences of his ways, & the mischief that they would bring him to.

Thus then shall we come to turn our steps to God, by examining our sinful ways and the reward of sin. And because men do not thus examine themselves, therefore do they make so small account of the word of God: for if they knew that the gain of sin bringeth loss, and pleasure bringeth pain, then would they not continue in their sins.

The like doth David set down, Psal. 4. where he calleth thē to examine thenselves before God, and thus Paul 1. Cor. 5. provoketh the eloquent Preachers to the judgment of God.

This is a new argument to prove God to be his portion: for seeing he had made God his portion, it behooved him to search if there were anything in him that might displease God, that then he might avoid it.

If we consider that sin maketh us ashamed before God, as Adam was, it will make us leave sin, Rom. 6. 22. If we then will daily consider, whether we may offer them up in Christ to God, or whether they make us ashamed, and whether they be to be allowed of men or not, this will make us more wary.

Testimonies. There is no true examination without the word; for thereby we know that sin bringeth death; but righteousness bringeth peace in this life, and everlasting joy afterward; this joy made him examine his ways.

THis showeth his care that he had to make God his portion, by this speedy haste he made. All the lets that are in a man, all the corruption of the world, and all the baits of Satan did not stay him; but the spirit made him with joy full haste to seek after God. Paul had lets, and this man had not greater perfection; yet both of them, speaking of a regenerate man, show that if we will not nourish occasions, the Spirit will not suffer us to be overcome: therefore we may attempt the like haste in trust of his help, and we shall find that we shall be enabled in some measure hereunto.

THough the troupes of the wicked band themselves against him, yet he forsaketh not the Lord: & this is a true trial of his love to the word, that he stood in this affliction. For that love which continueth to the word in affliction, is true: & he that hath such a love, hath a true love. For if when we are ill dealt with, we do not so again, but still stick and continue our love to the word; it is an argument that we love the word, because it is of God, and not for glory. The children of God in affliction have been daunted; as Job, &c. and this man, no doubt, felt his flesh: yet here he showeth that he overcame it, and stayed himself in faith of the promises, and continued in obedience.

A New argument, because he giveth thanks to God for his judgments, even at midnight. Then we must be occupied in setting out the praises of God; for it is the special note of God's children, for hypocrites for need may pray. The children of God feel great want in this: therefore when our hearts are prepared to give God thanks, it is a great gift of God. Midnight, showeth that he was both sincere, and also earnest. Do we this at noon day? if not, then we are far from this: for he used this at morning, noon, and evening: so did Daniel. Singing of Psalms was usual after meat, as our Savior did.

Judgments. That is, that God took vengeance on the wicked, and performed his promises to his children: and this confirmed his faith; for here he had an experimental faith. And this if we note the judgments of God, in that he is the punisher of sin, and rewarder of goodness, we shall have strength against the temptations which shall be offered, to make us think that sin is not punished, and that it is lost labor to serve God: and of this argument are many of the Psalms. And this he did at midnight, when all things are most fearful, and therefore a fit time to examine our selves in fear: and this shown that his faith was sound, seeing he could now praise God. His subscription to the righteousness of God's judgments, was an argument of his faith, for the nature of flesh is to think they are rigorous.

TO receive help from them, and to be helpful unto them: so Psalm 16. Then if we will make God our portion, we will make much of good men: for if David did this, how much more ought we? It is an argument of pride to despise the company of others. If thou want knowledge, it is to make thee seek it of them that have it: if thou have more than others, then oughtest thou to bestow it upon others: so that thou oughtest not, either for the greatness of thy knowledge, or for the want of knowledge, to withdraw thyself from the company of them that fear the Lord.

If he loved good company, he hated evil men, Pro. 29. for they are abomination one to another: as he saith, I hate them that hate thee. And this is the property of a good man, Psalm 15 yet this must not stay us from doing them good in our callings, as the Magistrate to the subject, &c. As the evil may be in good men's company, yet not companions to them; so may the good be with the evil, and yet not their companions: for we believe only the communion of Saints.

That fear. Here is the description of God's children: first, that they fear God, which is the foundation of all: Prov. 1. and then they that fear God rest not in the judgment of men, but approve themselves to God, to do, or to leave undone anything, as it pleaseth or displeaseth God. This fear bringeth forth obedience: and without this fruit, it is but to boast of fear. And these men are they that we must be companions unto.

THe same thing was in the second verse, yet after another manner. Though the whole earth be full of mercy, yet he desireth only the statutes of God: and this is the eight argument. So he saith, show me thy favor, teach me thy statutes, part 9. & 1 • . & because he made this the chiefest sign of God's favor, to know his word, it is an argument that the Lord was his portion. Let us see how oft we have made this petition, and how vain our petitions are desiring riches, &c. he desired not his kingdom so much as this. He was a Prophet, yet he desireth it: and this is it, the more we know, the more we must desire to know, and never make any stay▪ He prayeth chiefly for the teaching of the Spirit, without which he should err. He differeth far in desire from the men of this world: for they crave many things before knowledge, and if they have knowledge, they rest therein, and never look, nor ask for the teaching of the Spirit. Secondly, he confirmeth himself that the Lord will teach him, because his goodness is over all the world: he letteth his Sun rise on the evil, how much more will he grant the good requests of his children? When we would then pray to receive, we must remember all God's goodness, and we must desire the teaching of the Spirit, so far as agreeth with the word, and not desire the revelation of the Spirit without the word.

HE putteth the Lord in mind of his former mercies, and so comforteth himself. For when he had said that the Lord's goodness was over the earth, and that he also had found the same, hereby he comforteth himself in that he shall receive more. For God is not as man is; but take we never so much from his treasure, there is never the less: and the more he giveth, the readier he is to give. He knew that God's gifts are without repentance, and that he is not weary of well-doing, but will finish the thing he hath begun: and nothing is more forcible to obtain mercy, than to lay his former mercies before him. Here are two grounds: first, if he dealt with him well, when he was not regenerate, how much more will he now? and secondly, all the gifts of God shall be perfectly finished. And here is a difference between faith and an accusing conscience: the accusing conscience is afraid to ask more, because it hath abused the former mercies: but faith, assuring us that all his benefits are tokens of his favor, bestowed on us according to his word, is bold to ask more, accusing our selves of our unworthiness, and laboring to come out of our sins.

When he asked according to God's word, he made the word a rule of his prayer, which assured him that his prayer should be heard, we must not then abuse God's mercies, least they accuse us: but if we accuse our selves, then let us see if they have been given according to God's word, and then may we ask new.

HE maketh this prayer oft, but we do not so; and therefore the vanity of our prayers is rebuked, which so often ask other things, and so seldom ask this. He was the man of God, regenerate, therefore he maketh this spiritual request; which though carnal men mislike, because they cannot conceive of the word, yet it is a sign of faith. He maketh this prayer though he believed; because his knowledge was in generals, but his practice in particulars: therefore if God in the particulars did not direct him, he should fail in doing. Hereof cometh it, that the learnedst men are deceived in particulars, because they rest in their general knowledge. Example of admonition: we have general rules to teach us to admonish; but when we come to practice in particulars, then must we either have the new grace of God, or else we shall fail in the practice.

If this man that believed prayed thus; how much more ought they that believe not? And they that believe generally, must confess their blindness in particulars: and therefore they should pray for it.

Although ignorance be helped, yet it is not altogether cured, therefore have we need to pray. Secondly, because our knowledge is in generals, but practice is in particulars, and therein must we have a new assistance: Therefore when we have not good success in our business, we must not, as men are wont, lay the fault on this or that; but we must see the cause in our selves, who although we have the general rule of our doings; yet fail in the particular practice thereof.

I believe. He confesseth that all wisdom was in God's word: and this although we confess, yet in practice we often think that some wisdom of men must be added thereto. But he confesseth that all wisdom is in the word, and that it is sufficient to make men perfect.

THis is another reason which moved him to pray, that he might not be as a horse always beaten; but teach me that I may prevent these beatings. If I be taught of thee, I miss not; if I be not, I err. In prosperity I could not seek to be taught, but in affliction draw me thereunto, so that now I desire to be taught of thee. If prosperity made this man worse, seeing we are in prosperity let us be jealous of our selves, and now seek for that, which God will bring us to by affliction, and which will bring affliction upon us. If he will hear when we humbly cry in affliction; how much more if we make our humble suite in our prosperity? Afflictions come because we will not judge our selves; then it is a blessing to have the word to judge us, and the Preacher to rebuke us, that our wanton lusts may be corrected. Then we are fond, if we will be weary of the word, or of daily admonition.

If the word help in affliction, how much more in prosperity if we tend thereto? Whom God loveth, he correcteth: and we shall know that God loveth us when we are corrected, if we be made better by it: for in it self it is a punishment of sin, but when in the death of Christ it is sanctified to us, so that it maketh us die to sin, and that sin is loathsome to us; then is it a token of God's favor. For afflctions are common to all, Eccles. 9. but when we profit by them, then are they good to us. For if good things become hurtful, if they be not sanctified: much more shall afflictions, if they be not sanctified in the death of Christ, to make us examine our ways, and see our sins, and to drive us to Christ. But the wicked are either worse, or no better. Then we must profit by them, or else we make away for a greater punishment.

HE desireth to be taught by God, that whether he were in prosperity or trouble, he might live well; because prosperity would make him forgetful, and affliction would ou •• whelme him, if God did • ot teach him. This must teach us, that in what state soever we be, we desire to be taught of God, otherwise we shall false. After he had shown that he keepeth God's commanden e • ts, he craveth for grace, where he pleadeth not his merit. Though he kept the word, yet he prayeth that he may still be raught, because he kn • w not all, and because he was r • adie to e •• e both in practice and judgment. And t •• s must teach us not only to desire to be taught when we e •• e, but even when we do • well▪ He pray • th especially for the teaching of the spirit.

HE showeth another cause why he would be taught, and that is, he hath to fight with the world. And we have the same causes, as our corruption, and the world. The world loveth none but her own. And if we were as zealous as others have been, we should be as sore troubled. For they are envious, and if we should fight with them with their own weapons, we were too weak, and therefore we have need to be helped of God.

Proud. Faith humbleth, and infidelity maketh proud. Faith humbleth, because it letteth us see our sins, and the punishments thereof, and that we have no dealing with God but in the mediation of Christ; and that we can do no good, nor avoid evil, but by grace: but when men know not this, then they think much of themselves, and therefore are proud. Therefore all ignorant men▪ all heretics, and worldlings, are proud. They that are humbled under God's hands, are humble to men: but they that despise God, do also persecute his servants.

By proud, he here meaneth them that had good gifts: to teach us, that though we be persecuted of them that are in high places, yet this is the manner of God's people. These first mocked him, part 7. then they did him injury, part 8. and here they devise suttle devices against him: and this is the continual practice of the wicked. This is a great temptation, to set a fair face upon an evil cause, and to deface a good cause; as is noted by the Hebrew word. This was great grace that he could withstand it. The way is to approve our selves and our cause to God: for if we depend upon men, then shall we be amazed. This maketh that true, which is Eccles▪ 8. that it happeneth to the good as though they were evil, and contra. This is the practice of the Family of love, to raise up evil reports against the cause of true religion, and against the persons, and they prevail much. This is the practice of men in these days, to deface the persons by calling them Puritans, and the cause that it will overthrow states.

With my heart. The word must have the whole heart, and not a part: or else we shall not outstand this temptation. He meant that he did thoroughly meditate; not that he did nothing else. For want of this, we see that many being well coloured with the word, yet do shrink when evil reports arise.

HE further showeth the danger of this temptation: for as they were suttle to devise wickedly, so were they able to bring their wickedness to pass. For by this speech he meaneth that they had all things at their own will, and were through their riches in great authority.

I delight. He showeth how he overcame this; by fatting his heart with the word, as the wicked fatted themselves by their riches; or else he should have been carried away. Then let us never rest in reading or hearing the word, till we come to such delight in it, as that we fat our selves with it, as the worldlings do with their riches.

If we could do this, then should we easily take our hearts from these earthly things: for this is the cause that men set their delight on earthly things, because they know no better. And that they may find this delight, it is needful that they find comfort in the promises, by the forgiveness of sins, by the assurance of God's favorable providence in this life, and everlasting life afterward: which when they feel and find, then shall the word be so sweet, that they shall forgo all things for it. Till we come to this delight, temptations will daunt us; but if we once can come to this, that we can make the word all in all, that is, our glory, our honor, worship, riches, fame, credit, pleasure, &c. then shall we be soon brought to accompt these outward things as nothing; so that we may ha • e and enjoy the benefit of the word, and the comfort thereof.

HE uttereth the same thing that he did before, but he addeth somewhat thereto. First, he saith, that it was good for him that he had been afflicted: noting the goodness and mercy of God in taking riches, health, &c. from him, and giving him affliction which turned to his good. Riches, health, &c. are the good blessings of God▪ but • ll manner of affliction, as sickness, poverty, &c. of themselves be evil, because they are the • agges of God's curse, and punishments of sin. How then can it come to pass, that good things should become evil, and evil things become good? The good blessings of God, when by our corruption they are abused to wantonness are made hurtful unto us, because they make our condemnation greater: but these crosses, when in the cross of Christ they are sanctified unto us, then are they good, for as much as they work a care in us to keep the commandments.

Where he saith it is good that he hath been afflicted and not, that I am afflicted, it agreeth with that which is in the epist. Heb. 12. No affliction is joyous for the present time: for in poverty there are no riches, in sickness no health, &c. we must not then look presently when any cross comes, to say it is good: for this cometh afterward, when we have been so exercised with it, as that we are more humbled under the hand of God, and have some greater ca • e to please him; when I say we have been thus exercised, then will the cross bring the quiet fruit of righteousness, and then shall we say, it is good for us that we have been afflicted. But if we be impatient; or if the cross make us either more careless, or no better than we were before, that cross is but a preparation to another▪ &c.

I will learn, &c. Because there is none but he will vow and promise amendment, when the hand of God is on him, but the children of God alone reap fruit afterward; therefore in these words doth the Prophet sever himself from the wicked: and whereas he said before that he did keep the commandments, noting a present fruit of his affliction; so he now moreover addeth, that he will keep them, noting that the use of his trouble should continue with him forever. Let us then consider of this, all of us either at one time or other have vowed somewhat to the Lord; let us see if we be now careful to keep and perform it: if we be not, our affliction hath done us no good, we have no profit by it.

HEre he noteth one fruit of his affliction, that he was brought to make such account of God's word, as that he preferred it to infinite numbers of gold and silver. And truly if we consider that it is the word of God that sustaineth us in our trouble, and is our comfort, we cannot then choose but make much of the word. No number of goods can help us in misery, and if the word do that which all other things cannot do, very meet it is that the word should be preferred to all other things whatsoever.

HE prayeth still for wisdom and understanding. Those men are beasts, which being in ignorance, love it better than knowledge, and darkness better than light: these men must be sent to the beasts to learn, Esa. 1. The Ox, &c. The heathen say that this is a natural property to desire knowledge. The Lord must teach these men with rods; for they will not hear the voice of the charmer, charm, &c.

He seeketh knowledge out of the word, to make a difference between him, and the heathen, which by their knowledge get nothing but commendation: but our wisdom must be out of the word, Deut. 8.

He desireth knowledge that he might practice it; whereby he condemneth them that seek knowledge, and care not for practice: and teacheth us to seek all knowledge only to practice it.

Seeing he desireth to be taught, he condemneth them that think they may come to this knowledge by their own study and diligence, without the teaching of the spirit.

David so well learned prayed thus earnestly, and shall we be thus cold? he so much to feel want, and we to be without feeling? for to be without knowledge, is to be without desire of more, and a little knowledge if men rest in it maketh proud.

How goeth it then with them that think they know all things, seeing this man to whom they are inferiors, prayeth thus? This request was made before, but he addeth a new reason. So in the first part, and second, and third, and fourth▪ and fifth, and almost in every part this request is made, and in every place a new reason to move the Lord to hear his prayer.

He putteth the Lord in mind of his former mercy, that he might obtain more, and saith he is a creature, even a man with a soul, and not a beast; therefore give knowledge, &c. wherein he confesseth that if the Lord give not knowledge to him, he were better be a beast: and such are all those that are but only men: for all the pleasures in this life are not worthy the sorrow in the life to come, Eccles. 11. Therefore if men have not their reason sanctified by the word in faith and love to serve God: they are no better than beasts.

Seeing God hath given reason, he will give knowledge, with this he is comforted.

Objection. But how can he hereby be comforted, seeing others have reason also?

Answer. All mercies must be considered in Christ, through whom they are sanctified, and by whom we are sure that the Lord will crown his own gifts.

Another reason to teach us when we have the gifts of God sanctified unto us, is, when we are humbled in our selves, and mislike our selves though we have received more than others, for we must think our selves unworthy of them, and desire that God will yet more sanctify them to us, and give us the right use of them: then shall we, and we may, lay them before God as an argument to move him, that he would deal mercifully with us, and further continue and increase his mercy and good will towards us; because hereby we know that in Christ they are sanctified unto us.

HEre is an ende why be desireth knowledge, for that others by my example shall be moved to seek thee, and shall have hope that thou also wilt hear them when they cry. This then is a great honor, that we shall not only save our own souls, but also be helps to others, that they may be saved, wherein the Lord vouchsafeth us great honor: for to cause the careless to seek God, and to confirm the weak, is a great honor. Likewise hereby we shall stop the mouths of them that speak against the ways of the Lord.

Contrariwise when a professor falleth away, he loseth his soul, he hurteth the weak, hardeneth the wicked, and openeth the mouths of the wicked. Thus by the one God is glorified, and our brethren profited: and by the other the clean contrary.

When we see any man trusting in God to be delivered out of temptation, then may we be confirmed and comforted with hope, that we also shall be delivered. This is said, Psal. 34. Other shall be comforted. And Psalm. 40. They that see me, let them be comforted. For when the Lord confirmeth any of his promises to any of his children; we may likewise be comforted that we shall find them also true. So the Apostle reasoneth, Abraham was justified; therefore shall we: so Hebr. 11. As contra • iwise, when we see the truth of God's threatenings upon any, then we should know, that if we have the same sin, we shall also feel the same punishment.

Then must we consider of God's children, how that by nature they are no better than we: therefore if we can believe, then shall we have hope to become like them, for God doth not accept persons. We must likewise consider of the wicked, that by them also • e may be instructed.

None shall rejoice at the example of the godly, but they that fear God; and this fear is the beginning of all goodness: some that fear God may have a doubtful conscience, and they shall have comfort by the examples of God's mercies in others. Without this fear men cannot rightly consider of God's works; but who so feareth, he shall profit by them.

Here is the true use of all the Scriptures, not to marvel only at the examples of God's mercies or judgments; but to be comforted and confirmed by the one, and to fear by the other.

THis is somewhat like, that It is good that I have been afflicted: but after a new manner; as though he should say, Thy judgments are righteous and just, though my flesh doth persuade me the contrary. And to show the certainty of this, he saith, I know, This know ledge he had by the word: because we shall then subscribe to the justice of God, when we can subscribe to the word. Then if we would subscribe to the righteousness of God's judgments; let us by the word meditate upon his threatenings & promises; and though we cannot see the reasons of all, yet must we acknowledge them to be holy, because the Lord is holy; and his word is holy, therefore his works are holy.

If we be not able to behold the beams of the Sun, much less can we see the brightness of God's works: and let us ever accuse our selves of blindness and rebellion, rather than the Lord of injustice. He is then acknowledged to be just, when we yield to the righteousness of his precepts. And when we can confess his justice thus, we shall well confess his mercy. Then if we will confess the justice of God, we must confess his judgments to be holy; otherwise we do not.

And that, This is a special Note of faith, that he can apply that particular to himself, which the Lord had given generally: and till we do thus, we neither believe promises nor threatenings. We must not rest thē in generals, but apply them to ourselves, whether they be promises or threatenings: and this will draw us out of sin, and comfort us in trouble.

In faithfulness: He had before confessed God's justice, and now he confesseth his mercy: as if he had said, Thou of thy mercy hast thus laid thy rod upon me, that I may be such a one as thou mayest perform thy promise to, as Psalm. 130. This must make affliction sweet, because the special ende thereof is not to punish us, but to make us fit to receive his promises, and he useth it as a remedy and medicine against sin, & as he showeth his justice, in that he suffereth not sin in his children; so he showeth his mercy, in that thereby he cureth them.

BEcause he had confessed the merciful dealing of the Lord, therefore he craveth mercy, for he knew that with the Lord is mercy to be feared, Psal. 130. He dare not stand to the rigor of God's justice, but he flieth to his mercy, contrary to the Papists, P • lag • a •• s, and Family of love.

And thus must we labor to cure our vnbeleese by his promises, that we •• ll not to despair, for we are ready to presume in prosperity, or to despair 〈◊〉 ▪ but they must be both cured, the one by the meditation of God's judgments in prosp •••• , the other by the promises in trouble. For then the judgments have done with us, when they have brought us to humble our selves to the Lord, because of our sin, & then are we to look for his mercy: for then are we fit for it. We must then couple justice and mercy together, and make use of both.

He had joy before, and yet he craveth comfort; where we note the change of the consciences of God's people, sometime joyful, sometime sorrowful. This must be a stay to us against the temptation which Satan will • ffer, saying, Thou art • ickle, and •••• ch •• ging, all is vain: N • y, we are as the children of God in all ages have been.

Accordi •• 〈◊〉 had no special promise, but applied the general promise to himself; for all the 〈◊◊〉 made in general manner; Come all. &c. that all the Church might have their part in 〈◊〉 , and • ore should think that they were shut out. This h • d the woman of C • na •• wh •• 〈◊〉 to Christ: because she stated on this genera •• promise, that he was sent to the 〈…〉 ▪ 〈…〉 .

As we c • n 〈◊〉 leave 〈◊〉 , or come to true repentance, unless we believe that that God which hath pu •• shed 〈…〉 ▪ will also pun ••• ▪ sin in us; so shall we never receive comfort by the promises, vn ••• se we can 〈◊〉 apply those promises to our selves, which are generally made to the Church. But i • we can do this, we shall have comfort in our souls, and strength to withstand the ••• ptation which the devil ministereth, saying, What promise ha • t thou that thou shalt be saved?

To know that God is merciful, is not enough, unless we be among those, to whom the promises belong, and then we may know that we shall be hol ••• ; because through his promises, he is become a voluntary debtor to us. As a man, that is able to help us, yet we have no assurance that he will help, unless he give his word to us. Then though God be merciful, yet is not the misery or worldly men cured▪ because the promises do not belong to them, unless they believe. Then it is no marvel, though the Papists doubt of their salvation, because they have no faith, nor will have to apply the general promises of grace to their own hearts.

There is a difference between God's children, and the wicked in their trouble: first, the children of God are convinced both in judgment and in affection: but the other are but only convinced in judgment, as Pharaoh, Ahab, Saul. For where the judgment & affection are both convinced, there followeth conversion: now because these were convinced, & yet not converted, therefore it was only in judgment, and not in affection Secondly, the children of God do so confess his Justice, as that they also confess • im merciful, which settleth them in sound judgment, and inflameth their affections: but the other do only confess his judgment; and therefore we see thieves and whores rec •• t, and yet return to their filth again; because justice can break, yet mercy only chāgeth from evil to good. Thirdly, the children of God by one fault are brought to amendment of their whole lives, through sorrow which worketh repentance: but the wicked by God's judgments are brought to a confused thinking of sin and amendment, or else rest so much in one, that they look not to any other: as Pharaoh confessed that God is righteous, but he let not the people of Israel go: Ahab confessed, yet he restored not the vineyard again: and Pharaoh by this one sin was not brought to the sight of his Idolatric, nor to any care to leave it.

If we will then have use of this threefold difference, let us ever pray, that our affections may ever yield to that, which our judgments do subscribe to: and that not only for fear of punishment, but because with the Lord there is mercy: and when we are convinced of any one sin, let us so labor to amend that, as we also look the whole course of our life, to amend whatsoever is amiss therein.

IN that he doubleth this request in two verses, he showeth that he had no light feeling of sin, yea that he was as a dead man, because he felt not the life of God in him. This must we mark, that when we are brought to so low estate, that all comfort seemeth to be past, yet let us remember that God's children have been so; and therefore let us double our prayers, knowing that with the Lord is mercy, with him is life in death, and help in the greatest extremity. This if we can do, then shall we be armed against the greatest temptation that Satan hath; and that is this, to persuade us that our case is such, as never any of God's children were in: our temptations such, as no man had; our sins such as none have committed: with which if he can prevail, then doth he make us past hope of recovery, then doth he make us past using any means to be recovered: for when we are persuaded that the disease is incurable, then we leave all means that might help us▪ Mark the tender consciences of God's children.

If this man of God, which had been no common sin •• , was so humbled for sin, that his moisture was turned into drought, Psal. 32. before he could be brought to confess his sin; it first showeth, how greatly sorrowful we should be: and again, the great hypocrisy that is in our hearts, whereby the devil worketh in us, to think that our sins are but small, & therefore to be careless of them, that at the last he may make them so great, as that we shall think they be not able to be forgiven. This is his practice and his purpose, therefore let us take heed of it.

That I may live: He did eat and drink, and he had the use of his senses, yet this he counted no life, because he felt not himself reconciled to God; but was in sorrow and heaviness: yet he was skillful in music, which might have put sorrow away: he had also friends, and many valiāt men, in whose company he might have delighted; yet in all these he took no pleasure, but still this was in his mind, how he might be reconciled to God. What shall we say then of them, which, so that they may have these outward things, they never care for God's favor: or if they be in trouble, they only s • eeke to put away their trouble by company, play, &c. and never seek with their heart to be reconciled to God? Both these are far from the affection of this man: and let us know, that though we had kingdoms at our pleasure, though we had at commandment all pleasure and pastime; yet if we were not reconciled to God, and if they were not sanctified to us in Christ, they would nothing avail us, and the end of them would be but heaviness.

Then let us not flatter our selves, for the life of sin is the death of the soul, and without Christ there is no life: but if through Christ we be reconciled to God, then can no misery make us miserable: and though we want all outward things, yet we have all in God through Christ.

For thy Law is my delight: He felt not this presently, but he meant, that when God should restore him to life, that he might not deceive himself, he should feel God's mercy in his word: so that without God's mercy in his word, he felt no comfort. Many will confess them to be miserable, if they have not God's mercy; but few will with David acknowledge that without mercy in the word they are miserable. The word is the means to bring us to God's mercy, therefore by the word we must esteem God's mercies.

Let us examine, if the reading, hearing, and meditating of God's word be as sweet unto us, as our very life: or whether we have special feeling of God's favor in his word; so that the feeling of God's goodness doth even make us with this man of God to delight in it.

The great delight in God's word ouershadoweth all worldly pleasures, and will make men use them, as though they used them not: but if we cannot come to this delight, then is it no marvel, if that we put our whole pleasure in these outward things.

The way to come to this delight, is to keep a continual war against our affections; for if we please our selves in them, then shall not the word be pleasant, till those affections be controlled; but if we can tame our affections of anger, lust, &c. then shall we feel sweetness in the word when we come to it.

AS he had before said that the godly should be comforted in his deliverance, so here he saith, that the wicked should see their wickedness, and be ashamed, either with such shame as might bring them to repentance, or which might confound them if they would not repent.

He prayeth against their enterprises, not against their persons, nor the image of God in them. He hath some prayers given by special instinct for the overthrow of the wicked in other places; but here he maketh that prayer which the Church ought to make. For we cannot pray that God's people may be comforted in our deliverance, but we must also pray that the wickedness of the wicked may turn to their shame. This being observed, that we pray not against their person, but their enterprise; then this, that we simply respect the glory of God, and the good of God's people. For if we should do it of some special grudge, then should we make God's glory a cloke of our evil purpose, & sin against him.

We may then pray that the Lord would bless his word among us, that he would sanctify us by it, that our good works might be known to others, for his glory. Therefore we may pray (so that it be in love) that the heresies of Papists, Families of love, and others may be discovered and overthrown, and the persons ashamed of their doings.

They dealt falsely with me. This showeth that their dealings that he prayed against, and not against their persons, because their dealings were wicked and false. And this teacheth when we must thus pray, even when their wicked dealings are plain, and their doings false; and then may we pray with hope, because the righteous God loveth righteousness; and if the cause be good, it will come to a good end. For though truth may be ashamed, yet it cannot be ashamed forever: for God will defend his own cause, and though the wicked for a time prevail, yet in the end they shall come to shame. This then first comforteth us in every good cause, that it shall have a good issue: and again, that we take no evil cause in hand; for if we do, it will bring shame at the last.

But I meditate in thy statutes. He repeateth the same thing often, and surely if the world could not contain the books that might be written of Christ, and yet for our infirmity the Lord hath comprised them in such a few books, and yet one thing in them often repeated, it showeth that the matter is weighty, and of us duly and often to be considered. And again we are taught that, that is a thing, that none do so carefully look unto, as they ought. And he showeth, that as his enemies sought by evil means to hurt him; so he sought to keep a good conscience, that so they might not hurt him. Then we must not set policy against policy, nor Cretizare cum Cretensibus: but let us always tend to the word, and keep us within the bounds of that, and fight with the weapons that it teacheth us. And this is the cause, that many good men are overcome by the wicked, because they strive with them with their own weapons▪ and then they must needs be too hard for us. Again, seeing they never want evil means because they give over themselves thereto: so if we would give over our selves to God and his word, and admit nothing but that which agreeth to the word; then should we be made wiser than our enemies.

AS he had not his own flesh to fight against only, but the world also: so he did not only fight himself alone, but seeketh the help of others. When many see that religion cannot be truly professed, but danger will come of it, because many set themselves against it, they fly from it, and go to the greater part, which is the wicked. If we will avoid this, let us join our selves to God's children, and they will help us with counsel and advise: for one may be strong when we are weak, another may have counsel when we shall not know what to do: therefore by them, we shall be kept from many evil things. So Paul, 2. Timothy 1. 16. after he had complained of the wrong that many had done unto him, he straightway giveth thanks for the family of Onesiphorus, which refreshed him more than all his enemies could discourage him; so that he durst oppose this one household to the whole rabble of the wicked. It may also be a comfort to us, when the temptation of Elias cometh to us, to think that godliness were gone out of the world: for then shall it be good to set the children of God before us, that we may hear of them, and be in their company, and so be comforted.

Again, it is no small thing to be godly indeed: for then we shall be a comfort to God's children, when they hear that we continue in godliness: whereas otherwise, we are very many stumbling blocks, if we shall be ready to fall, or have fallen.

Again, the mouths of the wicked shall be stopped: for when the Magistrate, Minister, and professor continue in holiness, then though he would speak evil, yet his mouth should be stopped; and what great glory should come to God by this? so that here is a special spurr to move any to stand and continue in godliness.

If David did thus desire the company of God's children, what ought we to do? But men know not their wants, they know not the communion of Saints, therefore they are careless of this. Yet Paul desired to come to the Romans, that he might receive mutual comfort: for every member of Christ hath somewhat wherewith he may do thee good: because he is annointed with the same oil that thou art; therefore by him thou shalt remember something forgotten: or have thy judgment reformed in some particular thing. But we know not the profit of this, because we have no use of it.

In the eight part, he said this, chiefly that he might do them good; and here chiefly that they might help him. He showeth that the feet of God's children are directed by God; and if they come to us, it is a blessing of God; if they do not, it is his punishment.

By fear, he meaneth, that when good men fear God, they have a chief care to please God, & a chief care that they might not displease him, but may be approved of him in all their doings. He joineth knowledge with fear, because that knowledge without fear puffeth up, and so becometh unprofitable. Secondly, because knowledge without fear resteth not simply in the word, but seeketh by means. Thirdly, because if men have knowledge without fear, they will not come much to the afflicted, because they have not been humbled. Therefore that we may be humbled, and that we may not run • oyot, but contain our selves in the word, and become profitable and comfortable both to others and our selves; fear must needs be joined with knowledge. It is also necessary that knowledge be joined with fear: first, because fear without knowledge may at the last kick against God, as did Paul, and the Jews: and Papists of conscience whiles they feared God without knowledge, persecuted God's children: secondly, because many that fear God aright, yet do hurt in good causes by indiscreet dealing, whereas they had no purpose so to do. Knowledge then must direct fear, and fear must season knowledge, and both must be joined together Job. 31. doth show notably in many causes, how needful the fear of God is; where this is rendered as a reason of many things, that he feared God.

HE prayed before for good understanding, here he prayeth for sound affections: this order in prayer must we also use: first to pray for knowledge, and then for good affection. For good affections without knowledge, are nothing worth, & knowledge without affections is nothing. Then we must pray, that as we have greater knowledge than others, so our affections may be better than others, and our hearts more upright. He showeth that there is no uprightness but in the Commandments, therefore what good affections soever seem to be in Turks, Papists, and such as have not knowledge, these cannot be upright, because they have not the word. No man can know his own heart but by GOD, (Ierem: 17.) and by the word, which is of the same nature that God is.

IN this part he showeth his miseries, that he was in, and his hope to be delivered, which in the latter end he prayeth for. His soul fainteth: and this is amplified in the verses following. His affliction was great, and through the infirmity of his flesh, he was grieved with it. The Philosopher thought that it was patience to contemn sorrow, & not to be moved with it: but the examples of Scripture show that the children of God do feel their sorrow; yet they are sustained by waiting for God's mercies, whereby they are at the last delivered. It is necessary that we should be touched with our troubles: First because, if we felt it not, we should be proud as the manner of worldly men is. Secondly, we should not come to the feeling of our sins, for which afflictions are sent to us: Thirdly, we should have no trial of our Faith: Fourthly, if we should not know that God's children had feeling of them, then when we feel them, we should be brought to despair. For then shall we think, that we are not in the number of God's children, and therefore we should leave off striving, and give over our good cause, and so fall from God.

But when we consider that as Elias, so all God's children have had infirmities, James, 5. and Paul, and Barnabas, Acts, 16. when we shall see that they, which are set before us for examples, were brought to streightnes, and that they did not despise them, but by striving overcame them: then if we feel such weakness in ourselves, we shall be encouraged to take the Cross upon us, with hope that with them we may overcome. It is good to know these things before affliction; for the more we profit in this doctrine, the better we shall bear our afflictions.

When this man was thus afflicted, he waited on the word, because of his weakness, and in patience did tarry the Lord's leisure: neither doubting of his own cause, nor yielding to the evil causes of his enemies: this is patience, and this is the practice of God's children, as Job, 33. Then must we look for these afflictions, because of our sins, because of the greatness of the wisdom of GOD, and his mercy, to deal thus with us, that he may heap up blessings on us in this life, and everlasting glory in the life to come. If we cannot abide small afflictions, how should we abide greater? Again, some will abide small and short troubles, yet if they increase and continue, they will fail: which showeth that men have not Faith to glorify God. For that Faith glorifieth God, which believeth God's word to be true, and waiteth for the accomplishing of it. For because we live by Faith, therefore we have need of patience, Hebrews, 10▪ for the Lord will deliver those that are such, Psalm, 147. Isaiah, 57. For he will save them, and come to dwell with them, because he hath a pleasure in them.

THe next verse hath the same meaning, & the doubling of it, maketh it more weighty. He saith Word or promise, for salvation, to show that the word bringeth, and confirmeth our salvation. When he saith that his eyes and body were troubled, he showeth that the fainting of the soul, is the fainting of the body, to teach us in the diseases of the body, not only to look to natural causes & remedies, but to have an eye to the soul, & remedy that; for a wounded spirit who can bear? The way to cure the body, is to cure the soul first, as Psal: 103. and healed, (Job: 33.) God speaketh once or twice, &c: his flesh shall be as, &c. Exāple Hezekiah was sick, but after his sins by prayer being forgiven, then his disease was healed, Isaiah 28. and Chron. Benhadad was sick of a 〈…〉 disease, yet for his sins it could not be helped▪ Job was a very Lazar, for the trial of his faith, yet the way for him to recover (saith Elihu ) was thus to be humbled for sin; and Elihu for this was not reproved, but the Lord confirmed his words from heaven. Then though God's children be not chiefly punished for sin, yet because they have sin in them, therefore they must take this way also. As we see Job confessed his sins before he was restored. So Hebrew. 12. 3. You have not fought to blood: meaning that though God might justly punish, yet he will use affliction for our trial, and withal will kill our corruption. Psalm 32. after he had called them blessed, whose sins, &c. he showeth how he was brought to it, first, by setting down the corruption of men, which God must cure with corrections; yea they were so sore on him, that his moisture was turned into drought: but when he confessed his sin, then the Lord forgave the punishment of his sin. Must this man be taught by this means, and have not we need of it? In the book of the Chronicles, Asa is reproved because he sought to the Physicians, & not unto the Lord. His meaning is not that Asa sought not to God at all, but that he sought not chiefly, nor first to God: so that this is spoken by comparison, that he sought not to God so much as to the Physicians. Again, the purpose of God's spirit is not to disallowe the use of Physic: for when Hezekiah was absolved of his sins by Isaiah, then did the Prophet command that fig leaves should be taken, and laid to it: and how can he then mislike that, which he there commanded? This general doctrine then may be gathered, that what disease or affliction soever cometh to a man's body, for what cause soever, yea though it be for the trial of faith; yet the way to come out of it, is to look to our souls, and to cleanse them: for if they be once purified, then the body will be easily cured. For if God said, judge yourselves that ye may not be judged; he will be likewise sure not to judge us, if we will judge our selves; but when we shall begin to judge our selves, he will leave off to correct us, Psalm. 89. and 1. Corinth. 11.

WE must remember the promises & the commandments in all our troubles, and they will sustain us: for if any fail in trouble, it is because they trust not the promises, or keep not the commandments. If we will be sure then that no affliction shall hurt us, but help us, and turn to our good, and to assure us of life everlasting, and to be delivered out of them in God's good time; then let us look to all the promises made to us in Christ, and build a good conscience upon God's commandments. But if we fail in these, then may we be sure that in trouble we shall fail, 2. Cor. 7.

And these two help one another: If thou wilt be sound in the faith, then labor to keep the commandments: and if thou wilt not be driven from the obedience of the commandments, then confirm thyself in the promises of the forgiveness of sins, of God's providence, and of eternal life. For if thou canst believe these, then neither pleasure nor pain shall make thee forsake thy obedience: but these shall be so pleasant to thee, that thou shalt wholly labor to please God. These two reasons Paul useth 1. Tim. 3. to move men to obedience; First, the promises of the forgiveness of sins: secondly, of everlasting life, and to these add God's providence. And this is the cause of all sin, because men believe not that the threatenings of God are true. For if they could be persuaded of that which is Psal. 89. He will visit their sins, &c. the children of God should not need to think of hell, and other torments belonging to the wicked in the life to come. Because that if they knew, that though they were delivered from pains in the world to come, yet the Lord would punish their sins in this life, and would bring them to poverty, to contempt, to be reproached, to be slandered, &c. even this would make them loath to offend. And surely the Lord will do this: for if he be neither a wise nor loving earthly father, which will not correct his sons when they do evil, surely it must needs be that God must either be unwise & not loving, or he must punish them his children that offend. For though he hath made a covenant with them, that hell shall not prevail against them; yet hath he not made a covenant to free them in this life, because that he will drive them to the cross of Christ, by laying crosses upon them.

Again, if men could believe the promises of God made in Christ, for the forgiveness of sins, for God's fatherly providence, and for life everlasting; then would they, having these promises, purge themselves from all filthiness, and finish the course of their salvation in sear, 2. Cor. 7. verse. 1. And this belief in God's promises is it, that maketh men leave sin for conscience sake, & to yield obedience to God's will; so that this belief bringeth forth pure obedience to God's will. Again, belief in God's promises is strengthened by obedience: as Peter saith, Make your election and calling sure by good works. For when the Lord shall see that we have a care to do his will, then will he multiply the graces of the spirit upon us, so that we shall be better cōsirmed in his promises. If we will not then be brought to doubt or despair of God's promises, when trouble and anguish shall come; then let us labor to build a good conscience upon the word and commandments. And if we will not be drawn away with worldly pleasures, then let us consider those promises which God hath made unto us. For when men begin to doubt of God's promises, they begin also to doubt of the commandments: and when men doubt of the commandments, they also doubt of the promises: and when men doubt of both, then is sin a light matter unto them. For faith in God's promises breedeth obedience, and obedience confirmeth saith in the promises: therefore we must labor for them both, and pray for both.

THis verse & the second verse, show that it is lawful for God's children to make known their infirmities to him, so that they wait patiently for help from him. For this only displeaseth him, when we please our selves in moyling against them: otherwise when we come in reverence, it pleaseth God that we should lay out our infirmities before him. Thus Abraham and Mary laying out their infirmities, with misliking of them, desired that they might know how the things should come to pass: but Sara and Zechariah did contrary. This is a comfortable thing, that when we are in any trouble, we may lay our our temptations to him, so that it be with trust in the promises, and misliking of our infirmities, with a longing after God's mercy, in a fear of his Majesty, and a desire to be helped of our evil and corrupt infirmity.

When. He had been exercised a long time, and now he prayeth that he may be helped, least he through infirmity put his hand to evil. Many will make their complaint, but it is too soon, even before they have been exercised. But we must be contented to be in long trouble, and we may yet look for God's help, acknowledging it to be his great goodness, that he continued and held us out so long in trouble.

Wilt thou execute. This is an ordinary prayer, not against any certain persons, but rather generally against God's enemies, and their evil causes. For the Lord executeth judgment upon his children for their conversion, as Paul, Act. 9 and upon the wicked for their confusion. He prayeth against them that belonged not to God, and yet not so much against their persons, as their evil causes, and no otherwise against their persons, than they • re joined with the causes. And thus may we do, for the confusion of God's enemies; otherwise we cannot.

THis shown first that he prayed against their evil cause: secondly, that he suffered unjustly: first, because he suffered for the truth: secondly, because he behaved himself godly in his cause, not using unlawful means. And we must look that we have these things before we pray this prayer: first, that our cause be good: secondly, that it be rightly handled: therefore heretics and wicked men cannot make this prayer. David was long in this trouble, and yet he provoked them not with evil words, but labored to overcome their evil with goodness, as Psalm. 33. So when we do them no evil, when we have labored to do them good, and prayed, and fasted for them in patience and long suffering; then, i • it be against God's enemies and their evil causes, we may pray this prayer.

HE hath an assured persuasion of the truth of his cause, and of the evil using of his enemies; both which he knoweth by the truth of God's word: this maketh him to stand out in his good cause, and to stick to the truth of God's word. This is a great thing: for the devil will throw into men's minds; if this cause were good, it should not be persecuted: but thou art more precise than needeth, &c. to this end, that if he could once •• ing them to doubt of their cause, they should leave suffering: for if men be once persuaded that their cause is eu • l, or if their cause be good, and yet if they know i • not, then can they not suffer for it. Therefore if we will stand in trouble, let us now in peace be assured, and grounded in the knowledge of the truth, and build up our selves now in faith and a good conscience. For if this be once said to us of the devil, Thou hast heard much, and yet least not profited, leave thy cause betime, or else thou wilt shame thyself, and thy cause to • ; then it must be a great thing that will make us stand.

Hel •• . Though he had been long in trouble, so that he was ready to be destroyed, yet he prayeth, contrary to the reason of the flesh. This teached, that even in the greatest trouble we may call upon God, and when all help see • eth to be past, then is the •• me to be holpen, because the wickedness of the wicked is at the full, and our • iall is manifest. For the lot of the wicked shall not, &c. Vers. 87. wanteth.

HE showeth that he was dead: and when he desireth to be quickened, by loving kindness, he showeth th • t without this there is no quickening, for there is no 〈◊〉 .

I will keep. He that kept them before, yet in weakness; and his affl • ction did somewhat hinder him, as Psal. 17. Deliver me from the affliction, &c. therefore he 〈◊〉 to keep them better. For trouble hindereth the course of obedience, and maketh us •• get many things which we have learned: Then what a benefit have we which now are in quiet, and have our liberty? Without loving kindness there is no quickening. He playeth to be delivered, that he may keep God's commandments: and this is the • ight end of this prayer, •• there to be delivered out of the present evil, or to be preserved from it. We do •••• pray to be preserved; we pray for our Queen, &c. But i • it be not to this end, we 〈◊〉 nothing from beasts. This was the end of David in his prosperity, Psalm. 23. and this was his ende why he would be delivered from trouble, that he might dwell in God's house a long season: For it was his grief that he could not glorify God. He desireth to be quickened to keep God's commandments: then what are we that are as dead men, when we hear and pray?

THis part showeth the comforts that stayed him in his trouble: his eyes fainted, yet he saw God's word to endure forever in heaven. And this is his saith, which when he saw no help in earth, yet could lift up his heart to heaven. And he noteth the weakness of his enemies, that though they had almost made an end of God's Saīts in earth, yet they cannot take the word out of heaven, which is the seat thereof. This must comfort us when persecution waxeth hot, so that we might say with 〈◊〉 , I am •••• alo • e: yet the Lord keepeth his word in heaven, from whence he will send it to another place. In the confidence hereof David crieth; Psalm. 2. Why do, &c. and in the death of Christ, the Savior of the world seemed to be dead, so that they mocked him, He saved others: yet God's word was in heaven, and Christ became a Savior to them that believed. When the children of Israel were brought low in Egypt, yet God's word in heaven was true, and they returned to the promised land. When the Jews were translated to Babylon, so that all hope of return was taken away, yet Daniel and other knew the word was in heaven, that after 70 years they should return. This is true in particular persons, as Job, David, Hezekiah, and others being brought very low: yet through hope of God's word which is in heaven, they looked for deliverance, though they saw no help in earth. This is good for us to lay up against trouble to come, and this comforted Bradford, Rogers, &c. which said, God would bring his word from heaven to this land again.

And because we cannot see heaven (though we must believe it by faith, which is of things not seen) therefore he showeth that it may be seen in earth, Thy truth endureth from generation to generation, &c. though all things under the Sun be changeable, yet God's truth is one forever. Heaven and earth shall pass. Matth. 24. and Luk. 21. This generation shall not pass: where under Jerusalem he setteth out the state of the world till the last day. For as the Jews did not receive the true Christ, so they were deceived with a false: and when they would not look to cure their souls, the Lord sent famine, war, and pestilence to consume their bodies: and as they would find no place in their souls for his word; so the Lord would leave them no place in that good land. And thus shall the word continue throughout all generations. For wheresoever the Lord hath a number of his, thither he will send his word to work in them faith and repentance, and so to strengthen them that they shall never fall. And as for all the rest, the Lord will try them with his word: and when they shall be found not to receive the truth in love, they shall be given up to believe lies; afterward love shall wax cold, and then iniquity shall prevail: so that the Lord shall be constrained to send famine and pestilence, with which they shall be exercised till their final destruction. Thus did the Lord deal with them at Jerusalem, and thus shall the Lord do from generation to generation. For his word after this sort shall go from one nation to another people, till the Gospel of the kingdom hath been preached through all the world, and then shall the end come. Then we see that the contempt of the word bringeth destruction to cities and nations.

THe earth, as the Philosophers think, standeth in the midst of the firmament; and as the Scriptures teach us, the waters are above the earth: so that to reason the earth seemeth to be very fickle and ready to fall, albeit to our sense nothing seemeth so steadfast. How cometh it to pass then that the earth falleth not, or is not covered with water, but because of the word wherein God hath commanded it so to be, as in the beginning he made it by the word? The Lord gave bounds to the Sea the which it should not pass, and those bounds it kept two thousand years; then by the word of the Lord it overflowed the earth: but after that, it hath to this day continued within his banks, because God hath so appointed it. And if these be so sure by the word of the Lord, the word must needs be sure and steadfast, wherein God hath promised that he will have his Church to the end. The like reason Jeremiah useth, chap. 31. and 35. 36. 37. So long as the Sun and the Moon continue in heaven, so long will I have my Church upon the earth, though the wicked rage against it. This must stay and comfort us, when these thoughts assault us: Oh, if the word should be taken from this place, where then should it rest? If this King, or Queen should die, where should the word become then? This must assure us, I say, that the Lord will provide for his Church so, that the word may continue amongst them, so long as his covenant of the night and the day abideth.

THese are deputed of God to be his servants: and this answereth an objection. Object: These things are chaungeable. Answ: This, in that they are so, it is to se •• e God's judgments, for the salvation of the good, and the confusion of his enemies.

The Sun is certain, and yet for the glorious victory of God's people under Joshua, it stood still So did it turn back for Hezekiah. The waters also were his servants, to take vengeance on his enemies at the flood: so likewise the red Sea saved God's children, and destroyed his foes. Then when these creatures keep not their course, it is the work of God for the good of his people, and the hurt of his enemies. Much more are the ordinary works his servants, as moderate rain, dry weather, &c Levite 25. for to restifie his favor to his children; as immoderate drought for the hurt of his foes. So discord, • amine, plague, war, &c: all these wait on GOD, to serve him when he will punish any people: as peace, love, plenty, health, strength, &c. are to the comfort of his people.

All are his Servants. ] All the creatures round about, are ready to serve him at his will, from the Angels in heaven, to the worms in the earth: therefore he is called the Lord of Hosts; they are not ordered by nature, fortune, or such like, but by God's providence: example, Psal. 107. If we were persuaded of this, then should we be seared, if our hearts were not right with God: and we should be comforted when our hearts were right before him: knowing that these serve to testify his love to them that fear him, and to testify his wrath where he is displeased. This must drive us from second causes, to look to GOD: If God be with us, who shall be against us? If we were persuaded, that they shall all bear witness with us or against us, then would we be fearful, and desirous to be reconciled to God: for he hath given these creatures to us no otherwise to use, then that we may be in CHRIST; for if we be not, then must we give account for them: but if we be reconciled to GOD, then have we a special comfort, that nothing shall burt us, and when they might seem to hurt, they shall help us: our enemies shall be our friends, and the stones shall be at league with us; and nothing shall separate us from the love of God. Fire shall burn us easily, and water shall easily drown us: for though Tyrants abuse these for a time, yet they are God's servants, and they groan with us for our redemption. Do all creatures groan, and shall we be secure? Do they their service, and shall not we do our duties? Then most grievous shall our condemnation be.

IT seemeth by many verses in this Psalm, that David was much afflicted, for his life was in his hand, his soul cleaved unto the dust, he was sore troubled, and had it not been for comfort out of God's Word, doubtless he had perished in his trouble.

This verse I may call A perfume against a Plague: the sick in ••• ••••• : the afflicted man's consolation: and a blessed Triumph; in, and over all troubles.

In which note, 1. That David was afflicted: 2. that he was ready to perish in his affliction: 3. the remedy against his affliction; namely, God's Law: 4. the application of that remedy, it was his delight.

1. David was afflicted: he was the beloved of the Lord, one of his worthiest Captanes we read of in the Bible, and indeed a man after God's own heart: yet the Cup, nay, the bitter cup of affliction could not pass away from him: but because he was made strong enough to bear this mingled drink, (and surely all men's brains bear not wine alike) therefore did he drink up many a full dr • ught.

We ought to think of David's troubles, and to esteem it as an argument of God's great favor towards us, if to the great carouses which we take of God's blessings, it shall please him to add a purging potion of affliction. There is no true son, but (since folly is bound up by nature in his heart) the rod of correction must be laid upon him. From Adam to Christ, in whom we all are, all have been partakers of affliction. It was David's judgment. In the sweat of thy face shalt thou eat thy bread: it was a part of Christ's consecration, by affliction he was made the high Priest of our salvation.

But why doth God thus visit his dearest, and most dutiful servants? Answ. I, to show how he hateth sin, when he will punish it in them ass we may see in this kingly Prophet David 2. Sam. 12. 2, to bring them to an examination of themselves, as he did in the Mariners. Jonah: 1. 3, to move them to repentance as in the Israelites, Hosea: 5. verse: 15. 4, to try them as the Eagle her young ones, and the goldsmith his metals, as he did l • b: chap: 1. 5, to confound Satan & all his ministers, who would joy if God's children should ever prosper, do these men serve God for n •• ght? Job: 1. 9 6, that as the camomile doth spread better by treading, the tree grow better by pruning, the Pomander smell better by rubbing, the iron look better by scouring, and the body like better by purging: so the godly might be better by affliction. In a word, were we not sometime in trouble, we should forget God: we should not cal upon his name: nor be distinguished from bastards: nor conformable to Christ: nor weaned from this world: nor understand God's will: nor desire to be dissolved and to be with Christ.

Use. Is David afflicted? who then can judge of God's love or hatred by outward things, Eccles: 9. David in his trouble thought he was cast out of God's favor, but he was deceived: David's enemies thought, that God had forsaken him, but they were deceived: and even God's children do oftentimes think the proud, and rich, and Epicures blessed, but they also are deceived. To gee on, is David afflicted: 1, Suspect thine estate, if thou ever art at ease in this world. It is the greatest misery never to taste of any misery. 2, Be patient to endure crosses, since the most godly have been thus crossed: 3, If the righteous scarcely be saved, where shall the wicked and the sinners appear, 1. Pet: 4. 18.

I had perished. ) 2, Note that David was ready to sink under this burden, to faint under this cross, to be swallowed up of these waves, and to perish in this trouble of his. Thus God woundeth, but he healeth again: casteth down, but setteth up again: killeth, but reviveth again: and afflicteth, but comforteth again. We, before troubles come, are like unto Peter, we think we can walk upon the Sea, but it pleaseth the Lord to send one dangerous storm or other, that we may say with the same Apostle, Help master I perish. But why was David thus ready to perish? he saw the Sea, but not the Whale: the Egyptian, but not the salvation: the water, but not Christ's power walking on the water. He was impatient of delaye, looked too much to man, trusted over much in himself, and thought more of them that were against him, then God and his Angels that were on his side. And is not this our case when there is but a thin curtain drawn for a while betwixt God and us? O let him that is exercised with troubles but ask his own heart of this point.

Except thy law ) we have heard how David was wounded, here is that plaster which cured that wound, namely, the law of the Lord his God. He being pursued with the heart betaketh himself to these rivers: persecuted, flieth to these mountains: inuironed, hasteth to these bulwarks: and afflicted, with delight he comes to these comforters. The word of the Lord is a strong tower, the righteous flieth to it and is delivered. Here note a difference between human and divine laws, Philosophy and divinity. Art thou in trouble: what will Philosophy say unto thee? all that it can say is but thus much, ferendum est quod vitari non potest, I must undergo that which I cannot avoid: But come to divinity, it will teach thee whence troubles come, why they are sent, how thou must endure them, by what means get out of them: to depend upon God, repent of thy sins, examine thy ways, that the ende will be good, and that death is advantage unto thee: it will teach thee, that sin is pardoned, Satan vanquished, and that Christ is thy companion in troubles, and crown after. It is as the sword of Goliath, no weapon like ••• that spiritual Manna, no food comparable to it: and that pool of 〈◊〉 or ••••• river, into which if thou once descend, whatsoever thy disease be, assure thyself of cure. But it must be applied, or else it will do thee no more good, then the bread that is ever in the cubbord, the cloth in the drapers shop, the wine in the vessel, or the medicine which thou keepest ever in thy pocket. Daui • applies it, by delighting in it.

My delight) This word my is very remarkable: David a great man delighted in the laws and statutes of God, he made them his counsellors from which (as from grave Senators) he ever received the best counsel. One faith, that books are the best counsellors, because they teach without flattery: it is not ever true of the writings of men, their masters teach them to speak silk • n words, but it is most true of the word of God, which as a true glass showeth to everyone his proper favor. If great men would take counsel here, they would not in so short a time make Rehoboams division of their inheritance upon earth, nor sell heaven Esau -like for a mess of pottage. But because in steed of the book of God, they delight in dice, cards, pride, pleasure, luxury, flattery, and all vanity, no marvel, that the place which did honor them, doth honor them no more.

Delight) In the original it is the plural number, delights, as if he should say, all my delight, only my delight, my chief delight. And no marvel, for what is it that can delight the heart of man to read of, which is not contained in the book of God, is it history? here is the most ancient, and true history: is it poesie? here are most harmonicall, and golden verses? is it Philosophy, the secrets of nature are here opened: is it morality? here are most Christian ethiques: is it mysteries? what greater mystery then the mystery of godliness, preached to Adam, shadowed out to the Jews, manifested in Christ, and revealed in the word? is it policy? Aristotle never wrote such politikes as here are: would you read much in few words? Theognis, and Phocylides, and Pythagoras short sentences come far short of Solomon's proverbs. In a word are we merry? here we may sing David's Psalms to David's harp: would we be sorry? who can read Jeremiah's lamentations, and not lament? In this law young and old, rich and poor, high and low, males and females may find that which will delight them. And truly all ought to make it their delight: it is the word of God, the way to life, the sword of the spirit, our fathers testament, the trustiest friend, the most comfortable companion, and the best salve that ever we can apply to our diseased souls. When Chrysosteme was to be exiled by the Emperesse, he comforted himself with this saying, The earth is the Lord's and all that therein is, Psal. 24 1. when Ursinus was driven almost to despair, he comforted himself with this saying, my Father that gave them me is greater th • n all, and none can take them out of my Fathers hands. John. 10. 29▪ Now if we would be known to delight in God's law, we must read it with our eyes, hear it with our ears, treasure it in our memories, ponder it in our hearts, talk of it in our assemblies, and practice it in our lives: least we, with Saul rejecting God's word, he in the end reject us.

We should indeed have this delight, but we have not, by reason 1. of our natural corruption: 2. it is against natural reason: 3. it shows us our sores: 4. we think it simple: 5. we come with prejudicate opinions; 6. we say ô it is difficult: 7. we are impenitent: 8. we resolve not of repentance, 9. we think those laws are against our profit: and 10. we see that the main promises annexed to this law are for hereafter in heaven, not on earth. But if with a pure heart, knowledge of the grounds of religion, love of God, denial of our selves, faith in Christ, an aiming at God's glory, earnest prayer, and an holy admiration of the majesty, purity, and power of this word, we set upon it, we will cast with Jerome all vain pamphlets out of our hands, and both lift up our hands to these testimonies, bend our eyes to look upon these statutes, and set our hearts to delight in these laws, especially such as promise salvation.

THis afflicted good man is now comforted: his comfort came from the delight of God's law, he thinks of it, he feels the force of it, and therefore to the end he might ever receive the like comforts, he will bind himself by a promise to the Lord, that he will never forget his precepts: adding a reason, they were to him spirit and life, (By them I will never forget.)

He that never thinketh of times, and things past, his life is no life, saith Seneca. Memory, it is the storehouse of all such things as we see, hear, or invent. A forgetful mind, is like the lande of Sodom, in which nothing groweth which perisheth not; or that L • thean Lake, in which nothing cometh which dieth not: or the Ostrich, that forgetteth her eggs: or Messala Coruintes, who forgot his own name: or a casting stomach, that casteth up whatsoever it receiveth.

There are four things which we must forget; first, wrongs, Leuitie. 19. 18. 2. Benefits bestowed: Matth. 6. 3. 3. The pleasure taken in sin: Rom. 6. 21. 4. The progress already made in godliness. Philipp: 3. 3. But many things there are, that we must ever remember; as first, the mercies of GOD, Psalm. 103. 2. 2. His Judgments, Psalm. 119. 52. 3. The day of death: Luke, 12. 19. 20. 4. The day of Judgment: Eccles. 11. 9. 5. The death of CHRIST▪ 2. Tim: 2. 8. 6. The vanity of this world, Psal: 1 19▪ 96. 7. The joys of heaven: 2. Cor. 4 • 7. 18. 8 The torments of hell: 2. Thess: 1. 8. 9. 9. The confusion of the careless: Prov. • 4 32. 10. The taking away of the godly: Isaiah, 57. 1. 2. 3. 11. The lives of the godly to follow them: Phil: 3. 17. and 12. The law of God, to keep it. I hear many complain of bad memories: they cannot carry away anything of a sermon, they forget all they read of God's word, or good books; Why? canst thou coming to an Enter • ude remember much of it, and of a sermon dost thou forget all? Art thou able to repeat many dainty dishes set before thee in thine own house, & not to record any one so much as tasted of in God's house? If thine appetite were spiritual, thy memory would be more firm then it is? Olde men have bad memories, yet never forget where treasure is laid. O but I would fain get a good memory. If I were a Physician, I might speak of many good means for that purpose, or an Orator, appoint images to place words in: but I am to speak now as a divine. I advise thee therefore to use 1. temperate diet: 2. attention: 3. delight: 4. meditation, or chewing of the cud, saying to thy soul when thou comest home, my soul, what hast thou been taught today? 5. conference. 6▪ practice, Use memory, and have memory; 7. press not memory with overmuch at once. 8. write, but take heed that thy book be not more learned then thy breast; 9. bind thyself ever to remember somewhat, especially, that which doth most concern thee: 10. hoc age, do that only for which thou comest, let not thy mind be at home, when thou art at Church: 11. draw ever as much as thou canst remember into a short prayer: 12. teach others that which thou hast learned. 13. consider that the ende of the word is the salvation of thy soul: 14. and lastly, change that good word into good works. I had rather with David remember God's precepts, then with that mighty governor Mithridates, be able to speak two and twenty several languages, and to call with another, every soldier of many thousands in his Campe, by their own names.

For by them thou hast quickened me: ] Ten several times in this one Psalm, doth the Prophet make mention of this quickening, partly by the way of supplication, that he might be quickened, and partly by way of exaltation, that he was quickened: as in this place where he protesteth with joy, that by the power of God's word, accompanied with God's spirit, he was, (as it were) raised from the grave of despair, to the life of Faith: and so became a living, or rather indeed a lively man.

It is reported that a Philosopher being demanded what good he got by the study of Philosophy? his Answer was, Vt vtramque Fortunam patienter ferre possim: That is: I get this good, that I can patiently bear, either prosperity or adversity.

If the rules of philosophy could teach him this, our rules in divinity must teach us as much. By them saith David, thou hast quickened me. It seemeth that David before was become as a dead man in his own sense and feeling, but now is revived by the word.

Thus God's children, both Ministers and Auditors are not always alike, either in their faith, or the fruits of faith. They have their waxings and waynings as the Moon, their settings and rysings as the Sun, their ebbings and flowings as the Sea, and their springing and falling as the leaf. And (as they that are troubled with an intermitting ague) they have their good and bad days; Sometimes you shall see them as heavy as lead. 1, by reason of the weather. 2, their complexion. 3, some grief. 4, some sin committed. 5, some good omitted. 6, some means of salvation not used. 7, some sin not repented of▪ 8, or not fully repented of. 9, unthankfulness for benefits. 10, pride of gifts. 11, to provoke them to pray. 12, that they may see what they are when God leaves them: and not to presume upon their own strength. At other times observe with what delight of heart, cheerfulness of countenance, volubilitie of speech, nimbleness of wit, strength of memory, and dexterity of the whole man they go about every good thing: and what is the cause of all this? God putteth into them his good spirit, and maketh all things as it were possible unto them. He that knoweth not this, be he Minister or Auditor, knoweth little of the Christian combat. Is this so? 1, humble thyself under the mighty hand of God that he may exalt thee in due time. 1. Pet. 5. 7. 2, despair not, though sorrow come in the evening, joy may come in the morning: they that sow in tears, shall reap in joy. 3, censure not, when men are not alike cheerful in divine duties: especially Ministers, who oftentimes partly for their own sin, and partly for the sins of their auditors, who either pray not for them, or love them not, or grace them not, or are not worthy of the best things, are put to silence. Augustine reporteth of himself, that at his meditations of many sermons he was often most cheerful: in the Pulpit on the sudden heavy. And I heard once a godly man in the like case, speak thus to his auditors. I was never so humbled as this day the Lord hath humbled me in my ministry, because you have not assisted me with your prayers. A willing, patient, loving, and charitable auditory setteth an edge upon the zeal of the Preacher. 4, art thou dull? wait for this quickening▪ for in coming it will come, and will not tarie. That Martyr found it, who after the combat of many a days conflict, cried out even at the stake, Augustine, it is come, it is come. Mistress Honnie-wood that worthy woman found it, after many years conflict betwixt frayletie and faith: and here the Prophet David found the same. 5, use▪ all holy means to stir up the graces of God in thee, as men do to raise up one out of a dead sleep, the neglect whereof is the grave of many graces. 6. fear this relapse into deadness of spirit after some extraordinary joy, and when you have most means. It is strange to see what readiness there is in many people that want God's word, to go many a mile for it, to study and talk of it: and what small account it is made of amongst them that have it in abundance. 7, take heed of the souls languishing, no consumption is like to this.

For by them, &c. Quickened he was (as he saith) by GOD, but yet also by the word▪ soundly preached, sauingly understood, and particularly applied to the conscience. This then doth the power of CHRIST'S death make a man indeed to die unto sin: then doth the power of his resurrection make him to walk on in newenes of life. No Aqua-vitae, or caelestis like unto this, by which we have inward peace of conscience, and an outward obedience to GOD'S commandments. David rejoiced in this blessing, so ought we: we desire to be ever quick, and cheerful to all good duties, it is only GOD by his spirit in the word that can give it.

IN the former verse the Prophet felt the spirit of God stirring up his heart to believe God's promises, here it becomes the spirit of supplication; for he yet feeling terrors within, and troubles without, crieth to his Savior, Save me ô Lord. Yea David, but thou art a grievous sinner, thinkest thou that God will hear sinners? didst not thou affirm Psal. 66 18. if I regard iniquity in mine heart, God will not hear me? why then prayest thou unto me? why Lord, I am thy servant and the Son of thine handmaid, I am thine, save me: yea but many, very hypocrites will say, that they belong unto me; how prouest thou that thou art mine? He that seeketh to know and do thy will he is thine, but I have sought to know and to do thy will, therefore I am thine, and this is the sum of this verse.

Save me ) Salvation then belongeth to the Lord. Psal. 3. 8. yea it belongeth to him alone, he saveth both man and beast; an horse is a vain thing in the day of battle, neither is any man delivered by man's might. He is that Aiacis clypeus, under which we are safe, those Eagles wings, upon which we are carried: that strong tower, to which we must resort: and a very present help in the time of trouble, when neither the wisdom of thy mind, nor the strength of the body, nor the gold in thy chest, nor the endeavours of thy friends, nor the multitude of an army, nor the defensed city, can do thee any good, then the name of the Lord is a strong tower, every righteous David may fly unto it, and is delivered. How often doth God complain of Israel, that they had trusted in man, and in the power of man, and did not make him their salvation? It is man's nature to rely more upon outward means, as physic in sickness, friends in disgrace, an host in war, &c. then upon God. But he that without this captain will conquer, shall have Zenacharibs reward; without this Pilot will enter upon the sea shall have Pharaohs reward; without this Physician will be cured shall have Asahs reward: and he that will pray unto any other for help save the God of Israel, shall in the ende have the reward of B • all, Prophets. When all sails us, God will not sails us. Cast thy burden upon the Lord, and he will nourish thee, Psal. 55. 23. cast your care upon him for he careth for you 1. Pet. 5. 7.

Save me ) with the Prophet let us at all times, in all places, for all persons, upon all occasions call upon God. For 1. it is his commandment: 2. a part of his worship: 3. an honor to him: 4 a testimony of our faith: 5. it distinguisheth him from idols, us from idolaters. 6 By it we obtain all things: 7. our many wants move us to this duty. 8. all nations call upon their God's, shall not Jonah call upon his God▪ 9. By it we talk with God: 10. the contrary argueth an Atheist. Psal. 53. 4. Say therefore in all troubles, Save me ô Lord for thy mercy sake. 1. But remember that thou must call upon God alone forsaluation. The Gentiles that know not God, have many other Saviors: the idolaters that know not God aright have many also. But cursed is the image, and the image maker: an idol is nothing, nothing worth, it works nothing: The learned Papist knoweth this, the ignorant must not. 6. If they would not have the poor people to adore their breaden God, why do they make it at sometimes to bleed? or their wooden gods, why do they cause them sometimes to speak, otherwhiles to sweat, many times to smile, and oftentimes to stretch forth the hand to receive oblations offered unto them? Origen saith well, Impossible est vt qui Deum recte nouit supp ex sit statuae▪ It is impossible that he who truly knoweth God should fall down before an image. Lactantius said well, Non dubium est quin nulla sit tbireligio, vbi simulacrum est. How shall they call upon him whom they have not believed? how shall they believe on them which are no God's, but the work of men's hands.

I am thine. ) This indeed is an excellent motive, to draw from the Lord help in trouble. I am thine, thine by creation, I was made by thee: thine by adoption. I was assigned over to thee: thine by donation, I was given to thee: thine by marriage, I was espoused to thee: thine by redemption, I was purchased by thee: thine by stipulation, I have vowed myself unto thee. Save me, for I am thine: Then 1: God hath especial care of his: 2. he above the rest hath regard of his annointed: 3. a sinner may be God's child, nay unless a sinner first, not God's at all: The whole have no need of the Physician, but such as are sick, 4. none can truly call upon God but such as are persuaded they belong to God. 5. a man may, nay he must be persuaded that he is God's child. 2. Cor. 13. 5. Omnis anima (saith one) est aut sponsa Christi, aut adultera diabols, Every soul is either the spouse of Christ, or the devils strumpet He will not be his own, he must not be the devils, he dares not be the worlds, he is God's own child, he will not serve two masters. In this service is true liberty, to be God's son is the truest nobility. We think the Barbarians seelie people, who in many places of the world prefer iron, or lead, or some base metal before gold, but as for such amongst us as make gold their God, we think them wise men: seest thou a man wise after this sort? there is more hope of a Barbarian then of him.

For I have sought thy precepts.) Many signs there be, and trials of our adoption, as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God: and, Io • . 3. 14▪ by this we know that we are translated from death to life because we love the brethren. And John. 8. 47. He that is of God heareth God's words. But to seek out the knowledge of God's will, and to practice it in life and conversation, this is the very badge of God's child. Read but this one Psalm, and you shall find David many times protesting his love to God's law, promising his obedience to God's commandments, praying for knowledge of God's will, and valuing this treasure above all the treasures of the earth. Seek them to know, know to remember, remember to believe, believe to practice, and you shall be blessed in your deed.

It is curiosity to seek only to know, or at least to know that which is above our knowledge, it is piety to seek to know and do those things which belong to the peace of conscience, and pure conversation.

HE prayed before that God would save him, had he not need think you when the wicked waited to destroy him? thus this and the former verse have their coherence. Here then he complaineth against his adversaries, and protesteth notwithstanding his recourse to God's word.

He describeth his adversaries, by their names, calling them wicked ones▪ 2. by their diligence they lay wait. 3 by their malice, they wait to destroy him. For the first, the hebrew word translated wicked, if the letters be transposed signifieth a rich man, because it is hard to find goods and goodness, riches and righteousness in one person: and I think that Solomon calleth riches, the treasures of iniquity▪ Prov. 10. 2. not only because they are gathered by bad means, but also because, often their owners are bad men. These wicked persons, strangers from the womb, the sons of men, the children of Belial, scoffing Ishmael's, parasiticall Doeg's, persecuting Saul's, David often complaineth of in this Psalm as veres. 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here, and in many other Psalms. And surely not without cause, for many were these evil spirits that vexed him, his brother Eliab accused him of pride, Goliath the Philistine despised him to his face, Saul the King hunted him as a partridge, Doeg the Edomite slandered him to his Lord, Absalom his son drave him out of his kingdom, Achitophel his counselor counseled against him, M • cho • his wife contemned him in her heart, Shemey his subject railed on him, in his misery, Nabal the Charmelite played the churl with him, and they that did eat of his bread, and were entertained as friends became in the ende his utter enemies: and all because the Lord loved him, and he followed that which good was. When Cain and Abel can agree in one field; Ishmael and Izaak in one house, Jacob and Esau in one womb, then shall the wicked and godly agree together, not before: see Prov: 29. 29. It is the nature of the wicked to be opposite to the good, and persecutors of the godly, therefore are they compared to Lions, Bears, Tigers, Bulls, Serpents, Adders, Archers, and Foulers: the godly man is the Partridge, they the Hauke. 1. let the Hauke all her lifetime sit upon her Lord's fist, yet when she dies she is but cast upon the dunghill: let the Partridge be chased all the days of her life: yet after her death, she shall be brought in a silver dish to her Lord's table. Yet know, that if thou oppose thyself against the godly, thou art to be reputed but a wicked man.

Waited:) They were vigilant, diligent, and wise to do hurt, never did Cat so wait for the mouse, or Wolf for the sheep, or Lion for the Lamb, or Hauke for Partridge, or Fouler for Bird, or the Soldier for his enemies as they waited for him: they bent their bow, they made ready their arrows upon the string, that they might secretly shoot at him that was upright of heart. David complaineth of this, so may we: David provided for these, so ought we: and though they wait day and night, and lay all kinds of bats that can be, yet in the ende David hath the best; for in the name of the Lord he shall destroy them. This is our comfort, wait they may, but they can do no more Luke. 22. 31.

For me) David had many followers in the time of his troubles, yet his adversaries aimed especially at his life: Strike say they the Shepherd, and the sheep shall be scattered: Stub up the root and the branches will wither: chop off the head, and the members will perish; if David be once gone, who shall resist? Thus the worthiest Princes, grauest counsellors, and most vigilant Ministers, have ever been the mark of wicked Archers. Thus like the King of Aram they say 2. Chron: 18. 31. Fight you not with small or great, but against the King of Israel only. Experience we have had of this in the days of our gracious Queen Elizabeth of happy memory, and our worthy King James, whom the Lord long keep to rule over us, that the iawebones of the Lions may be broken before ever he be given a prey to their teeth.

To destroy) Before he shown their vigilancy in waiting, now he declareth their malice in destroying, nothing will quench their thirst but his blood, he used all kindness to them, they practiced all cruelty towards him. Thus the wicked never leave till they have killed, they will persecute, and take, and destroy to root out the memorial of the godly out of the earth. Haman could not be satisfied unless the Jews were destroyed: nor the Scribes, unless Christ were crucified: nor the Persian Sages till Daniel was delivered, not the Pa •••• an Massakerers till the Protestants were killed. The Lion is often satisfied when he hath brought ▪under his prey, the Bear will not be satisfied till it be devoured.

But I will consider thy testimonies) It was a grievous temptation to be sought for to slaughter, but a greater mercy to consider God's testimonies, even then when his life was sought for; had it not been for the consideration of God's testimonies a thousand to one he had fallen away.

But I) Though I was thus assaulted yet I despaired not of thine aide: cast not off my calling: was not careless of mine estate: used no deceit: could not flatter: avenged not myself: became no polititian: confessed no fault where none was committed: trusted not in my sword: went not to witches as Saul did: but being assured of the innocence of mine heart, the goodness of my cause, the help of my God, and his comfort in trouble, I considered thy testimonies. It is good for a Christian not ever to arm himself with the weapons of flesh, but to put upon him the armor of the spirit, which she must fetch out of God's armory.

Consider thy testimonies.) Bernard wrote 5. books of consideration to pope Eugenius, They that consider God's testimonies, that is, the commandments of God, which were testimonies to the Israelites that they were bounden to keep them, and the covenant of grace testifying to all God's mercy in Christ, have no great need of those books, no if it were the Pope himself, who I am persuaded doth not read much of God's book. This consideration will make us patient in trouble, forgetful of wrongs, and in the end we shall get such a conquest of our adversaries, that they shall say to us as Saul did to David 1. Sam: 24. 17. 18. My son David thou art more righteous then I.

IN his precedent meditation he considered God's testimonies, here he breaketh out into acommendation of them, and by the consumption of things upon earth, observes the consummation of the word of God. Where note first that the most perfect earthly things are but imperfect, they shall have an end. The goodliest cities seuelled with the earth the mightiest Empires divided into Dukedoms, the auncientest buyldings come to the ground, and the greatest Monarchs have not long left their inheritance to their children▪ where is Solomon with all his royalty? Absalom with all his beauty? Dives with all his wealth? Haman with all his honor? Sampson with all his strength? Achitophel with all his wisdom? yea or David with all his victories? they are gone, and so gone, that man must say, as David once said, surely every man, nay everything, in his best estate is vaniti • : van •• tis of vanities, all is vanity: We that now live, nay the greatest that now live, what shall become of us, ours, them & theirs, but an hundred years hence, which yet is the age of someone man?

2. David like a wise man, sees this with his eye, & ponders it with his heart. A wise memēto for all mē: quod cuiquā cuiuis, that which may come to all men, may come to every man, and mansion vpō earth. It is the point of a wise man to observe the passages of honors & honorable personages in the world, and it will make him to say, No • a • tum sap • re sed time, be not high minded but fear, Rom: 11. As they have been, so I may be. As David the father had these eyes, so also had Solomon his son, Preu: 24 30. I passed (saith he) by the field of the slothful, and by the vyneyard of the man destitute of understanding. 31. And lo • it was all grown over with thorns, and n • ttles had covered the face thereof and the stone wall was broken down 32. And I behold, and considered it well: I looked upon it and received instruction. Happy are they that have such eyes.

But thy commandment, &c.) out of the imperfection of other things he gathers the perfection of God's word. And in truth what is the dross to the gold? 〈◊〉 Christus, ama • el • it mundus. If once the glad tidings of the Gospel affect us, the sweetness of this world will be bitter sweet, or rather indeed mere bitterness unto us.

Exceeding large.) Extending to all times, persons, places, actions, & circumstances of actions: The ancient laws of the Persians, Grecians, and Romans are gone, or at the least mos • lie gone in their governments: but the word of our God will endure forever in it self, and make us to endure forever: This one verse is an excellent meditation for great ones that they presume not, mean ones that they repine not, and all that they build not upon this present world. We see now an healthful, & happy time, do we know how long it will cōunue? we do not. There died in the year 160 • . in, and about this City of London forty two thousand nine hundred eighty and nine persons, whereof of the plague thirty six thousand eight hundred si •• e and two. Our sins deserve the like desolation, the Lord give us comfort out of that word of his, which is able to comfor • all, & to teach them of whom, by whom, under whom, to what, and above what things they are, and that they shall have an inheritance with them that are sanctified.

THis Psalm is a lively representation of a man regenerate, and teacheth us, what are, or ought to be his meditations, his exercises, and his affections; so that by how much a man shall have found himself to be truly conversant in this Psalm, so much may he think himself to have profited in regeneration: and by how much the less he hath found, that he is less occupied in the practice hereof, so much he is to suspect himself to fail and come short of newness of life. In these days, because we attribute so much to ministerial knowledge, and have felt so little profit by the teaching of the Spirit, and seeing we brag so much of faith, & have so little love; lastly, whereas we boast of our professiō, and yet are so little profited in holy conversation, the Lord for such contempt of his truth, doth now teach us by deluding spirits, and fantastical deuisers, and the lying Family of love. Wherefore unless we be more enflamed with a love of the truth, and an hatred of heresy, than we have been; it may come to pass, that as in the Primitive Church the Gospel of Jesus Christ being preached at the first, of men of the lowest state, and afterward for the good liking of it, was brought to be preached after the more learned sort: even so heresy now beginning in the unlearned and ignorant people, may by the just judgment of God, for the contempt of the word, take place even among the best learned. For it is as easy for the Lord in his judgments, to send a lying spirit into four hundred learned men, as to suffer the common Israelites to be deluded therewith: so then we have the mysteries of iniquity to teach the mysteries of righteousness, and we must learn love of them, which are the abusers of love. Wherefore if we desire to know Christ crucified by the spirit in his word, if we will know him to be our Prophet, our Priest, and our King, we must be new creatures, for the old things are gone, and new things have succeeded them in their place; we must let love be laborious in us, and fruitful in good works. But when we have not so good misliking of heretics, we shall find them as the grasshoppers of Egypt, we shall see new and old enemies join together, to the great dishonor of our God.

Oh, how I love thy law. We have then in this verse a just occasion to examine our selves, how we profit in the love of God's word, wherein the Prophet for our example and imitation, pathetically protesteth, how he loveth the word of the Lord, & to declare that it was not in outward show, but in inward affection▪ and that he did not indeed delude himself, as we do in many things, he proveth it by effects, for that here alone is true wisdom, and not elsewhere to be found. Wherefore it shall not be amiss, to gather all such proofs, whereby we may see his love was unfeigned, and came from the bottom of his heart. The first is a special hatred that he had to the contrary, that is, to all false religion, opposed to the true service of God. Secondly, it may be shown in the circumstance of the time, and that for two causes, both in respect of the law, which then had little countenance, and in respect of his person, which then did suffer contempt. The third is the reposing of his felicity in the word, when either he felt the sweet promises of God, or his inward man delighted with the law, in that he preferred it before all profit, pleasure, & glory, with which things natural men are most delighted: as also his great grief of mind, when either he felt not such comfort in God's promises, or his inward man not delighting in his word; or when he saw any other trāsgressing the same. The fourth is, his careful using of the means, which were many, namely, his conference with God's children, either in reaching his gifts unto them, or in the participating of their gifts with him, his praying, & praising of God▪ his holy meditations, and his vowing with himself to keep the law of the Lord.

In that so vehemently he bursteth forth into this speech, Oh how love I the law? we are to see his great zeal, to compare our selves with it; and where he saith, 〈◊〉 , we are to learn, that if we find in our selves any weariness and loathsomeness to this exercise, we are not as yet sound at the heart.

Concerning this word, thy law, we may note, that he putteth the law of God, & his love thereunto, for his love to God, for this end, because every man will say, that he loveth God; as the Turk, the Pope, the Family of love; but few of us, and none of them, do love his word. For is there any heretic, or hath been, who persuadeth not himself, and would persuade others, that he loveth God? Wherefore to our use, we must know, that if we fear the Lord, we must fear him in his threatenings denounced by his word; if we say, we love him, we must love his promises contained in his truth; if we obey him, we must obey his commandments revealed in his will; if we will worship him, we must worship him according to the prescript rule of his own ordinances.

For the first reason, which we have shown to be, the hearty hatred of false doctrine, or false religion, he saith, Portion 15. verse. 1. I hate vain inventions, but thy law do I love. And in Portion 21. verse. 3. I hate false hood and abhor it but thy law do I love. And in the fourth Portion verse. 5. he • larly prayeth against it, saying, Take from me the way of lie •• g, and gra •• t me graciously thy truth. Where we see, that as the mail of God showeth his love to the truth, so he showeth his hatred to lies. Neither must we understand here, that which he calleth the way of lying, for a breach of any particular commandment, but for a general breach of the whole law of God, & for a thing opposite to the truth of God's word: so also is it to be understood, when the Spirit of God calleth Satan, the father of lies, that is, of feigned and forged doctrine, both in religion and life, as also God is said to be the Father of all truth.

Now it is manifest, I need not, as I think, to show this out of the Law, nor by the Prophets, nor by the example of godly Kings, how it is by precept commanded, and by practice used: only we will show a few places instead of many, Deut. 7. verse. 1. 2. 3. 4. 5. 6. Deut. 13. 6. 7. Zach. 13. 3. Where we may see, that natural love shall give place to heavenly love; the second table must give place to the first; and the love of man to the love of God. Psal. 16. 4 the Prophet professeth, that he will not once make mention of their names within his lips. For examples we may see Revel. 2. 6. how acceptable it was in the sight of the Lord, that the Church of Ephesus hated the heresy of the Nicolaitans: and Revel. 3. 15. the Spirit of God reproveth the Laodiceans, because they were neither hot nor cold. So grievous a thing is it in the eyes of the Lord, when the world will rather take up false religion, than zealously gainsay it.

But it may be, that their civil conversation, and outward courtesy, doth much slake our hatred against their superstition and heresies. But what? is this such a thing to bleere our eyes? hath not the like kind of life been pretended in the Pope, in the Turk, and in other kind of heretics? But we must know, that we are espoused unto Jesus Christ, and that two manner of ways: first, by pure means; then by single and pure hearts rightly using those means, by whose Gospel preached seeing we through him are washed and purified, to be presented a bride blameless before God, shall we think that presumptuous sin shall prevail against us?

It may be we shall fail in some particular things, but it shall not break the whole course of our life: we may sin of human frailty, but we shall not sin of devilish hypocrisy; temptations may give us a foil, but they shall not finally overcome us; sin may dwell in us, but it shall not reign over us. Now when a man will be ouerwise and over righteous, not contenting himself with those ways, which the Lord in his word hath set down, he cannot be sound, because his religion being corrupt, his life cannot be uncorrupt. On the contrary, if we find our sins to be covered in Christ, that our ignorance is enlightened by his wisdom, our guilty lives justified by his righteousness, our unclean affections sanctified by his holiness, and our miserable and vnstaied spirits stayed upon the hope of his redemption, we may boldly say sin shall not reign, and over master us, seeing God hath justified us, who will come and lay anything to our charge? Wherefore seeing we are purified by faith, and our faith is grounded on God's word, and seeing all their civil behavior is hidden under hypocrisy, covered with self-love, and stuffed with vain-glory, we may boldly say they are but hypocrites deceiving us with the histrionical visard of civil righteousness.

Furthermore, if we shall compare the estate of the Church of God, with the condition of the malignant Synagogue, we shall see them as far differing, as the light and darkness, as the shadow and the body, as God and Be • iall. As to point out one estate, namely in affliction, we shall find in them neither faith, nor constancy, but hypocrisy, and perjury; no wisdom of the Spirit to descend themselves, but dissembling to hide themselves; no heavenly joy, in their suffering no patience of mind, but miserable murmurings, & blockish vnsensiblenesse, no long sufferings, nor heroical spirits when they shall boil in cauldrons, as some good Christians have done; all which notwithstanding we shall find in Christ his Church, wherein they that suffer are persecuted for the testimony of a true faith; their faith is unremoveable on the word of God, their constancy in persevering wonderful, their wisdom in answering abounding with courage and humility; their joy through hope, and as it were a present enjoying of the life looked for unspeakable, their patience vnminishable, which thing whilst the wicked Church goeth about to follow, it is like an Ape imitating a man, and may be compared to the Ass, which would be like a Lion.

For da • e heretics avouch their sects, as the true Church profess Christ and his Gospel? will they not lie and dissemble, when Christians speak their conscience? will they not rail, when God's children speak humbly, and constantly? do they not die either like ravening dogs, or else become like blocks and stocks? so that Satan seemeth even to have possessed them wholly. Let us see then if the malignant Synagogue doth not so far differ from the true Church as an Ape from a man, or an Ass from the Lion. Again, if we look on them in prosperity, they are nothing like unto us, the Papists curse us, we in holiness of the Spirit do pray for them: their Church the more it flourisheth before man, the more abominable it is in the sight of God: our Church is all glorious within, and is the beloved spouse of Christ: finally, they are devils in m • ns shape; for even profane Christians and Protestants dare not but in great secrecy blaspheme the name of God, profane his Sabbaths, defile their bodies with adulteries; yet these men will not stick to do these things openly; when light and darkness with them are so confounded, when ignorance is simplicity, when evil and good are shuffled together, what constancy can be looked for among men? They be bleared with the viz • rd of civil honesty, which notwithstanding is to our shame, in that they can do so great things for vain-glory, and to get credit to their sect, when we cannot do half so much for God's glory, and to maintain his word. But if we will be politic to spare with Saul (evil men) the Lord in his wrath will make us persecute good men (for Saul not punishing Agag, did afterward persecute David: ) wherefore our righteous souls must be grieved with the iniquities of our times, and we must show our zeal in religion by a hatred of lies, howsoever they be cloaked with the histrionical visard of civil honesty. For as it is dangerous to adventure our selves to be • ainted with the gross air of the pestilence: so must we care and make conscience, to keep our selves from all contagion of pe • ilous untruths.

The second reason as we said, is the circumstance of the time, both in that his own person was contemned, as port. 14. 6. The wicked have laid a snare for me, but I swerved not from thy precepts. As also in that the word of God was so slenderly regarded and almost brought unto utter contempt, as in port. 16. verse. 6. It is time for thee Lord to work, for they have destroyed thy law.

For the first how wonderfully doth it commend his love to the word, that when they made fair proffers, no gain could get him; when they began to threaten him, no terror could dismay him; when they circumvented him with preferments, no pleasure could prevail with him, no promise could win him? For the second, they oppressed him with injuries, they undermined him with benefits, they supplanted him with politic slanders, and set fair faces on their vile causes, and yet none of these did so prevail, that either their violence could enforce him, nor their liberality allure him, nor their policies and subtle cavilling beguile him one whit, to be drawn from the true worship of God, which was an infallible token, that unfeignedly he loved the law. O singular trial, that when the law elsewhere had no entertainment, yet he did defend it though he was so highly contemned.

Experience doth teach us, that the more godliness is oppressed, the less it is regarded, and that not of the ungodly and wicked ones only, but even of the very children of God, as well by calling, as by election. David Psal. 73. saith of himself, that he fretted to see the prosperity of the wicked: Job, Jeremiah, Ab • uck in times past, and many of the Saints of God in our times are greatly troubled and grieved, to see how it goeth with the wicked, and fareth with the godly. This then is a sure token of his love to God's word, even then to esteem it, when of the times it was hated: neither is this any true trial or argument of the love of God's word, to favor it whilst others do favor it, but when all formal liking of it beginneth to decay, then in truth and constancy to profess it, argueth true and constant love of it. And it must not be strange unto us, that the Church is often vexed with wicked heresies, because it is the infinite justice of God, when men with fear and love, do not obey the truth in a good conscience, whereby they diminish the glorious credit of the childrē of God, to give them over to some horrible heresy. At what time we may see both the grace of God in giving strength to his to believe even in the midst of heresies, as also the faith of his children even then to be constant when others revolt from the truth. As to continue in our former example of David.

First he was taunted, when it was said, who is this man? is it not the son of Jesse? Then being betrothed and contracted to the eldest daughter of Saul, he was deluded and deprived of her. Afterward Saul provoked him with open violence, how beit still he persevered in the love of God's truth.

To apply this to our selves, if a man now a days • e called a precisian, or termed by the name of a Puritan, & that some worldlings thus reason with him: What will you become a Precisian? will you give over and forsake your friends? and commit yourself to their company, who are not able to prefer, pleasure, nor profit you? will you now enter so hard a life? and suffer so odious a name? Doth it not come to pass, that this first blast bloweth us away? Other some can be content to give their names to God, but when they can take no course to get living and preferment, then they begin to shrink. These men making godliness a gain, will so long worship God, as they may get profit by it. But we must neither let contempt abash us, nonbenefits allure us, and when all law is against us, and of all we shall be trodden under foot, when we shall be compassed with so many evils that these temptations will come upon us, it is better for you to give over, than thus to run on, and to put yourself in danger: that which hath been in you, was but a melancholic humor, if you give place to such affections, you may hurt yourself: when all these things shall meet with us, we must show our love by resisting them and cleaving to God's law. If we be not Jereboam's, yet we may be Rehoboams; Jeroboam he set up Calves; R •• o • o •• a while determined to keep the laws of the Lord, but afterward he fell to 〈◊〉 exercise. This now is a singular trial of his love, who saith of himself for our instructiō, I have been had in derision, and the bands of the wicked have robbed m •• e, &c. They have fo •• ged lies and laid snares for me, yet do I not forsake thy law. So that no injuries could weary him, no contempt discourage him, no benefits allure him, no subtle dangers make him to quail in despair: his faith was so sound in God's word, and his love so pure in an whole heart. One thing we have omitted in the former reason which here must not be left out. If we be espoused to Christ in the Gospel, we are assured that he will keep us from falling, or if we fall he will save us from lying in our sins.

But leaving this, let us come to the third reason, which was the great felicity, which he felt in the word, and the sorrow, which he felt in the contrary. For the first he preferred the word: 1. Before all profit, as port. 16. 7. I love thy commandments above gold, ye • above fine gold. 2. Before all pleasures, as port. 13. 7. How sweet are thy promises to my mouth? yea more than honey unto my mouth. 3. Before glory as▪ port. 8. 1. O Lord thou art my portion, I have determined to keep thy law. And portion 14. 7. Thy testimonies have I taken as my heritage forever, for they are the joy of my heart. Now, because in a spoil all these things do meet together, 〈2 lines〉 〈3 lines〉 .

Seeing then we are given to love our selves▪ and to make 〈◊〉 a gain, or rather love the word for gain, pleasure, and vain glory, we shall see how great a thing it is, to love the word for it own sake, that is, because it is the word of God▪ But many will urge the use of lawful things and say, Why may I not eat this mea • e? may I not wear this fashion? may I not put on such apparel? they be lawful the •• natures▪ I answer, that they be indeed lawful in themselves, and while the ••• are nakedly considered, and as they are vncloathed of other circumstances; yet we are to a 〈◊◊〉 , with meditating on things convenient, least we turn the liberty of the Spirit to a 〈◊〉 of the flesh. See here how we love pleasures more than the word. Some are godly so long as they can get gain by their godliness, who quickly can be cold, when they have gotten greater preferment in the Church of God. They forget that which we must remember, that we must grow in zeal, in love, in affection, and indiligence, as we •• rease in outward things, that we may show our selves not so much to seek after profit as after a better life, not vain pleasure, but pleasure of the mind, not carnal glory out the hope of God's kingdom.

On the other side, we are to see how his afflictions grew, when he saw the neglect or contempt of the law in others: for his eyes failed, his heart was 〈◊〉 , his spirit panted, his flesh parched away. Thus, whilst he measured himself by the word how his inward man ebbed and flowed in a delight of the word, his joy increased, and decreased with the estate of the mind, insomuch that he desired for no other end to live, than to feel the comfort of God's promises, and his affections governed by the word of God. For he saith, portion 3. 1. Be beneficial unto thy servant, that I may live and keep thy word. Wherein he agreeth with a saying of Paul, Galath. 2. 20. I live, yet not I now, but Christ liveth in me. But I fear that I speak mysteries and paradoxes unto a great many▪ who yet are but natural men, and may learn these things of simple men in the country. Well let us learn if we cannot bring forth 100 fold, yet let us bring forth 60 fold; if not so much yet at the least 30 fold; unless we be either stony ground, who for want of root, in time of tribulation and persecution will be offended; or as the thorny ground, being choked with worldly cares; or as trampled ground, which is trodden of all men. And here is one thing to be noted more notable, that is, he was not grieved for himself alone, but evē for others, which made no conscience of God's word, was he grievously vexed and tormented, as portio 7. 5. Fear is come upon me for the wicked, which forsake thy law. And portio 17. 8. Mine eyes gush out with rivers of water, because they keep not thy law. And in portio 18. 3. My zeal hath even consumed me, because mine enemies have forgotten thy words. He was not only grieved for his own incredulity, but for the incredulity of others; he lamented not only his own wants; but also the wants of others; his glory was then chiefest, when the word was glorified; his grief, when the word sustained wrong, did most abound. Like zeal was in Paul, who cared not for his own bonds, so the word of God might be free: neither did he care how much he did suffer for the Gospels sake, which he preached, so others might thereby • e confirmed.

Now if we shall lay this with due examination of our own hearts to our several lives, we shall see many grieved for their own sins, which are not grieved for the sins of others. But if we could be grieved both for our selves and for others, it were an infallible token, that we sought not our selves, but God's word▪ Many likewise are comforted, when they find God's glory set forth in themselves, who cannot so praise God when they see it in others.

Many indeed (as Io • witnesseth) can declare • loquently against the sins of others, yet we see few weep and lame it for them, as he did▪ But above all▪ notable is that place of the Spirit of God to stir us ••• to this practice, which is Ezech. 9. where a man is mentioned with a writers in • khorne by his side, which is sent of the Lord to go through the midst of Jerusalem, and to save from the destroying and revenging Angel (which was to come) all them that mourned and cried for the abominations, which were done in the city. In which place▪ by marking the children of God unto salvation, is shown the manner of thē, to w •• ▪ to mourn, and c • ie out against the wickedness of the people, which they see committed against God's glory. Paul (1. Cor. 5.) showeth the Corinthians, that they had rejected & despised the incestuous person, but he also telleth them, that they had not mourned for him: the effect where of is set down 2. Cor. 7. where the Apostle rejoiceth, that he had wrought in them a godly sorrow, not to be repented of. We must therefore learn to lament the sins of them; with whom we live, and specially of them over whom we have charge▪ least in not so doing we be made guilty of the sins of others. Let us then away with that carnal emulation in the graces of another, and let us learn to give God the praise of his gifts in others, as though they were bestowed on our selves. But alas, our corruption is great here in▪ and is well set down (in Luke ) in the elder brother, who repined at the receiving of his younger brother into his fathers favor.

Now to draw to the fourth and last reason, which concerneth the means used of the Prophe • they were these; conference, prayer, praise or thanksgiving, and a vowing of his obedience to the Lord, whereof I will speak in order, and of the first: first, I am (saith he, port▪ 8▪ 7.) a companion of all them that fear thee, and keep thy precepts. And port. 10. 7. L •• such •• fear thee▪ turn unto me, and they that know thy testimonies, that I may both impart my feelings and comforts unto others, and that they may strengthen me with their gifts: such was his humility▪ that notwithstanding his high calling, he desired even to profit by others. In natural things experience doth teach us, that young men cannot satisfy themselves with a private use of their exercise, but if any one have invented a pleasant conceit, he cannot be quiet until he have joined himself with others therein: such is their love to their carnal devices. Which thing if it be so usual in earthly things, how much more is it requisite in heavenly things? Many will study for a trade and method by themselves, whereof none shall be partakers, but they will still be the fathers of it: but it was not so in David▪ but whatsoever he had, he would teach it others, and whatsoever good thing he heard▪ he would learn it. He had not this spirit, to say, Tush, I have enough, I know many things, I need not to confer. Paul thanketh the Romans, and protesteth himself a debtor unto them, for their communicating of spiritual things unto him. Wherefore let us exhortione another, where one another, admonish one another, and watch one over another for good▪ and suffer our selves to be exhorted to perseverance, to be whetted for our duties, and to be admonished of our infirmities, and let us be grieved that we have made so little exchange of our talents, to bring so small increase to the Lord.

The second mean is prayer: wherefor he said so often, portiō 5. 2. Teach me, O Lord, the way of thy statutes▪ &c. & portion 9▪ 2. Teach me good judgment and knowledge. Where sometime he delireth to have his judgment enlightened; and sometimes his affections cleared. Well, was he one that was wiser than Gad and Nathan, and yet had this affection to grow in the knowledge of wisdom, and shall not we be ashamed, if we pray not? He felt this joy & delight of the word by measure in him, he felt sometimes a clean heart, sometimes an hard heart▪ sometimes unspeakable joy of mind, sometimes exceeding dullness of mind, sometime he seemed to have enjoyed the comforts of Angels, sometimes no comfort at all▪ So let us think our selves to be as between light and darkness, clouds and brightness, sometimes having patience, and sometimes murmuring, sometime purposing to do good, sometime fainting in bringing them to pass.

Concerning thanksgiving, which was another of his exercises, it is said, port. 21. 4. Seven times a day do I praise thee, because of thy righteous judgments. Where he showeth, that he used this kind of worship often; which thing with us is far contrary, because we pray more than we give thanks▪ The reason is, we are given in greater measure to feel our wants, which provoketh us to prayer, than to see God's benefits received, which might move us to thanksgiving▪

The next means, by order the fourth, which the man of God useth, is here by name set down, meditation. But some will say; How cometh it to pass, that among so many and sundry means no mention is made of hearing and reading the word of God? We answer, that this is a Psalm of experience, and not of knowledge. And he that seeketh for knowledge here will want method: but we must travail with the Prophet to find the truth so applied to our hearts, as we may show as well our infirmities, as our excellent graces. Again, because hearing is the sense of discipline, and many will attend on reading and hearing, which will not bestow time to confer, to pray, to give thanks, to meditate, or vow their obedience to the Lord, he comprehendeth the one in setting down the use of the other. For if in our reading and hearing for want of meditation we do not profit, we are as coloured in the Sun: wherefore we must admonish, and • ee admonished; we must pray, and provoke to pray; we must meditate and often think o • those things which we have heard or read.

Indeed knowledge, reading, and hearing are sweet even to a natural man: • ut to confer, to be admonished, to pray, to give thanks, be things hard and difficult. It may be that some can pray to serve the times, because of the law which constrained them: but how many shall we find that do it privately, in truth, and voluntarily? Some read, and they rest in the general rules, not making any use of it to themselves, and so learn that which is another man's, not appropriating it to themselves for want of meditation. Whereof it cometh to pass, that we see many make a learned sermon in general precepts, who when they come to particulars, to comfort those that lie sick, or to raise up them that are tempted, for want of practice in themselves can say nothing. The very Heathen could grant, and you know who speak it, that a m •• s life was a cogitation of death. But because we can meditate of death, for that we join with it the hope of immortality, I say, that a Christian man's life m • y well besaide to be a meditation of the law of God▪ and how he shall stand before God's judgment seat. Which meditation in this man of God showeth, that even from the heart he loveth the law of God. If we examine our selves, we shall find our tongues to cleave to our teeth, and to the roof of our mouths▪ whereby we see, that we cannot say this with the prophet, that from the abundance of the heart our mouth speaketh For we find by practice, that we hear, read, and sing so coldly, as we show, that our affections are almost dead within us.

There followeth in the end of the verse, continually. We know by proof of daily experience, that whatsoever we love, of that we continually think. And in that this quality or circumstance is joined with meditation we are taught, that though we must read, hear, confer, pray, and give thanks often, yet we must meditate continually. For as it is absurd to say, that a man should be continually reading, or conferring; so we must know, that it is requisite in all these things to examine our selves by meditation, whether we read profitably, confer effectually, or pray vnderstandingly.

That we now have this continual meditation, we must pray that we may have a love to the word. Love indeed were of it self eloquent enough, if we had it in any good measure; but to stir up this love, we must use many reasons about the nature of the word, how it is mystical, pure, and eternal; which when we see in truth, we shall love the word.

Where he saith, in it is my meditation, we must understand, that it was no roving meditation, but that it was circumscribed within the compass of the law of God. Now to our profit, let us learn to meditate according to the law of the Lord, and so, as under the generals we may touch the particulars, to make the use of them in our selves. Thus we have seen the cause of this effect, to be love. For as the rich men of this world meditate of gathering goods, natural lovers of their love, and ambitious men of their preferments; so the man of God having no greater riches, pleasure nor glory, than in the word, maketh it his whole delight and study. For where we love, thither love doth easily draw our affections with it.

We have heard why mention is made only of meditation, namely, because it is the life of all the other means, and maketh them more fruitful; and why his meditation was married to the law, even because it excludeth all vain collections, which proceed of general knowledge. Besides, therefore is meditation named, because it most agreeth with the nature of love. For though we cannot always be reading, hearing, or talking of those things which we •••• , we may always think and meditate of them. Now what is the cause, that 〈◊◊〉 is preached, and • o little is practiced, but because we use so little conference, prayer▪ and meditation? The remedy hereof is, to know what a sin this is, and that among all 〈◊〉 in the day of trouble, none so great to torment our consciences, as that we have tested in a general 〈◊〉 , and •••• ng of the word, without applying of it to our several practices by meditation. He hath shown now his love: in the verses following he setteth down the fruit of his love. For as he shown, that the word of God is of such nature, that above all other things i • is eternal: so also he showeth, that the effects thereof are eternal. And whereas men desire nothing more, than that wisdom whereby they may excel their enemies in policy, their teachers in doctrine, and the aged in counsel, he declareth that he made this choice, to set his love on God's word, which performeth all these things. As love then is the mother that breedeth meditation, and meditation is the nurse to cherish this love: so here, because the argument of the effect doth most with men prevail, he showeth the mighty power and operation of the word of God. What is the reason why men do not r • st and stay themselves wholly on God's law? Surely, because they are not persuaded, that there is such excellent wisdom in the same. We see then, that we must learn for the generals, to be wise in sobriety, and according to the word of God, knowing that the Scriptures are sufficient to touch, to improve, and correct, and to instruct i • righteousness, that the man of •••• may be absolute, being made perfect unto all good works, 2. Tim. 3. The Wiseman counsaileth us, Eecles. 7. 18. that we should not ••• just euermuch, •• make our selves ouerwise, least web: 〈◊〉 . Where he showeth, that this is the way to bring blockishness, to make our selves wiser than God, and to deuile to become more just than the word prescribeth us. What is the cause why so many are so foolish in their death, when they have ouerreached themselves, as Achitophel, Surely because the Lord doth in •• uate them, whilst they would be wiser than the Lord, so that their wisdom is 〈◊〉 into childishness, and their policy cometh to nothing. What is the cause that we are no more occupied in the reading and hearing of the word? Doubtless because it is a base and simple thing in our iudgemen •• and containeth not so high mysteries in it, as the Prophet here setteth down by proof in his own person. Neither must we think, that as it were with a trumpet he doth here blow and sound forth his own praise, but rather by his example is desirous to stir others up.

THe first of the particular effects, is contained in these words: By thy commandments thou hast made me wiser than mine enemies. We see how men nowadays strain their wits to match their enemies in policies & devices, but few think on this sound means, whereby we shall surely prevail against them. Now if it be so that whatsoever is written, is written for our instructiō and comfort, in making mention of the means, the Prophet of the Lord doth teach us, that it was no extraordinary work of the Lord proper to him, but a means appointed of God for us all to follow. Whereby he teacheth us, that God will bless us to attain to the like wisdom, if we will endeavor to use the like means.

To apply this to our profit, we must gather the particular out of the general doctrine on this manner: whosoever shall have the commandments of God ever with him, he shall be wiser then his enemies, than his teachers, than the ancient: but David did so, or we do so: therefore David and we shall find this wisdom. But some man will say, Experience teacheth us a clean contrary doctrine, that God's children are not so wise in their light, as the children of this world are in their generation. I answer: That it is true, experience proveth, and our Savior Christ teacheth, but this I add, that the experience cometh from our small sight of the word, and not for any want of the word it self, when God's children have it on their side. And our Savior Christ his speech tendeth rather to show what it is, through our corruption, than what it ought to be; so that justly he useth it to our shame. Indeed civil wisdom which choketh in them all temptations, with worldly delights, having the devil to be their school master, doth work in them a contentation of mind, while for a season, they smother, as they think, the judgments of God breathing upon them. And because on the contarie, the spirits of God's children are occupied in heavenly things, yet often the flesh so laboreth against the spirit, that whilst they would be wiser than the Lord, or would use any indirect means against their enemies, or in using good means, fail in prayer, or, in not staying themselves on God's providence, and appointed time of deliverance, it cometh to pass that they are overcome. But whilst they renounce themselves, and their own wisdom, and crave counsel of God in his word, and the direction of his Spirit by prayer, whilst they use good means in a good cause, and keeping a good conscience, wait on the hand of the Lord, they shall be sure to have the overthrow of their enemies. Proof doth teach us that a silly soul in the Country, which walketh in the ways of the Lord, will soon discover the shifting policies of a worldly learned man, brought up in the University; because the wrath of the Lord hangeth over the one, and his merciful spirit watcheth over the other: But so long as we will shoot with Satan in his own bow, and repel policy with policy, what folly shall be found in us? though we can howl loftily with the wolf, and deal cunningly with the Grecians, when as the Lord will never suffer a good cause to be maintained by evil means? Some of us seek the word, but in seeking it we rest in our own good meaning, not humbling our selves before the Lord; but our wisdom herein must come from the spirit. For we can no more by the eye of reason, see the light of the word, then Howlets look upon the bright Sun. Wherefore the Lord will have us in all controversies with our adversaries, to depend on him, and to know, that the cause must not depend on our own shoulders, then must we by faith in the bloodshedding of Christ, believe that our sins, neither new nor old, shall hinder the helping hand of the Lord. We must trust on God's providence and promises, and stay our selves by prayer on his wisdom, if we look to be wiser than our adversaries.

An excellent example hereof we have to prove, that secret sins not repented of, may hinder the Lord's dealing with us against our enemies. We read that after that filthy incest mentioned in Judge. 17. which made the Levite (whose wife was abused) to cut her in twelve pieces, and send her through all the parts of Israel; there was war between the Benjamites and Israel, and the Benjamites being but few in number, and maintaining an evil cause, in two battles overcame the Israelites, until at length they humbled themselves with prayer and fasting, and repented of that evil which was amongst them: so that in the third assault, the Lord gave his people strength mightily to prevail against their enemies. So we may have a good cause, and use good means, and yet for want of reconciling our selves to God for some sin new or old, we may suffer the overthrow. If then our cause be good, we must use good means, faith in Christ, trust in his providence, and staying our selves on his wisdom. Do we not see by experience, how the Martyrs of God humbling themselves on this manner, prevailed in mighty power against their accusers? Deut. 4. Moses showeth, that the enemies of God were driven to confess, that only God's people were wise, even because God gave them good laws. This was it that made Joseph wiser than his brethren, Moses wiser than the Egyptians, and Daniel than all the Magicians of Babylon, and David than all his politic enemies.

Mark (I pray you) all figurative, hyperbolical and dark speeches, the Metaphors and Parables, which are in the word of God, and you shall find, that they were learned people to whom the books were written, and had attained that measure of wisdom and knowledge, which in our time none can understand, but they which are brought up in learning: which thing we may also observe in them, of whom the Histories of the book of God are written, and yet who were more blockish then the Jews, after they had transgressed so obstinately the law of the Lord?

But shall we understand this, as though the children of God were in every particular action wiser then the wicked ones? No, but only in those things, and then, wherein and when they used this wisdom of the Spirit, and gave themselves and their causes to be governed according to God's word. Look on David, who though he was wise, so long as he kept a good conscience, yet harkening to policy, and not willing to stay himself on the simplicity of God's word, how suddenly was he overcome, and yielded so far, that he dissembled even to fight against God's enemies? Whiles he was in his fetching policies, did not the Lord send enemies the instruments of destruction to his wife and children? Whilest he would rest on God he was wise, but when he would number his people, he was confounded. What did his policy in adultery prevail, to disguise in such sort Vria • , to make him drunken, to set him in the forefront of the battle, was he not much foiled? Solomon, who whilst he walked before the Lord, was wiser than his father David, when he gave himself to many wives, and began to be secure, and to run into gross Idolatry, was greatly displeasing in the sight of the Lord. Jehoshaphat so long as he obeyed the Lord, was feared, but when in policy he joined himself in affinity to a wicked King, he was almost confounded, and surely had been punished, had he not in repentance turned, and humbled himself before the Lord, whose policy also in joining his ships with the ships of Ahaziah, was afterward punished in his posterity.

IN the second particular effect, the Prophet saith, he did excel his teachers, which he doth not to brag or boast of himself, but commending the free graces of God, he stirreth up himself to make other men not only to content themselves, with a care of hearing the word, but also to make conscience of meditation. This then is le • t of the Spirit of God for our comfort, in that we may find the like fruit, using by prayer the like means; so that if we bring not forth an hundredth fold, yet threescore, or at the least thirty fold, according to God's wisdom.

True it is, that the scholar often becometh better learned than the teacher, which is a singular blessing of God, that the learned man should ascribe nothing to himself, and to give God the glory, he enlighteneth where he thinketh meet, and increaseth when he seeth it good. Now we may see this by experience even in heathen men. Aristotle was wiser than his Master Plato, in whom this blessing of God appeared, in that they joined study and meditation with their learning. In Law & Physic they are most frequented, who with much reading have used much musing and practicing. None either in peace or war have ever governed excellently, but they were great musers, and did often sequester themselves from company, then more freely to attend on meditation. This doctrine shall be taught in a contrary thing. We know there is a special kind of musing, whereby Satan doth often teach and communicate things to many in greater measure, than they can receive by all the books in the world; so also there is a special meditating, whereby the spirit of God communicateth to us more heavenly things than either we hear or read. As when Satan will polish a man's wit to any evil, he will have him to wait on him: so God would have us to fill our judgments in the particular meditation of things heard, to see how all circumstances hold and fail. This is then the wit which experience confirmeth, that when we are taught anything, which by reason is conceived, we can add, if this be true, then that is false; if it holdeth in the lesser, then it holdeth in the greater. On this sort