A HOLY ALPHABET FOR SION'S SCHOLARS; FULL OF SPIRITVAL INSTRUCTIONS, AND HEAVENly Consolations, to direct and encourage them in their Progress towards the New JERUSALEM: Delivered, by way of Commentary upon the whole 119. Psalm. By WILLIAM COWPER, Minister of God's Word, and B. of Galloway. PROV. 1. 5. A wise man shall hear and increase in knowledge: and a man of understanding, shall attain unto wise counsels. Amb in Psal. 119. NUN. Intelligimus ideo per literas Heb ●…rum Psalnium ●…unc esse digestum, ut home noster tanquam pa●…vulus & ab insantia per literarum element a for●…atus. 〈◊〉 at as puer●…'is assueu●…: v●…q, ad maturitatem virtutis ex●…scat. LONDON. Printed by H. Lownes, for john Budge; and are to be sold at his Shop at the great South-●…oore of Paul's, and Britanne's Burse. 1613. TO THE RIGHT HONOURABLE, DAVID, LORD OF SCONE, ONE OF HIS majesties most Honourable Privy Council in this Kingdom. MY Lord; when I dedicated to the Earl of Dunbar, of good memory, my Treatise of the Anatomy of a Christian, I was then of purpose to have presented to your L. this Holy Alphabet for Zion's Scholars; but could not perfect it till now. Ye lived together in his majesties most honourable service, like a pair of faithful friends; loving and pleasant in your lives, and shall not be divided in your deaths for me. As my other Treatise went forth for a witness of my favour without flattery toward him (for the Dedicatory Epistle was printed after his death) so will I that this stand as a testimony of my love toward your L. partly for that which ye are▪ and partly for that which I hope ye shall be: Ille enim veraciter amat amicum, qui Deum amat in amico; aut quia est in illo, aut ut sit in illo. For he doth truly love his friend▪ who loveth God in his friend: that is, either for the good which is in him; or else, that the good which he wants may be in him. There are many in this age, with whom Satan hath covenanted, as Nahash the Ammonit would have done with the Israelites of jabesh Golead, upon this condition, That he put out their right eyes. These men have an eye to see, and a tongue to speak of that, which is evil in another; but none to see▪ that which is good: compared properly by Nazianzen, to venomous flies; who passing by the part that is whole, light upon that which is sore, and make it worse than they sound it. For mine own part, I never mind to be one of these. If I should praise you for the good which ye want, I know I should neither please you nor profit you; your under standing being more solid, than that shadows in stead of substance, can content you: neither yet also, on the other hand, will I so look unto that, which ye want, that I pass by the good which ye have; under hope also that this shall make you better. There are none who know your L. but have marked an affection toward Religion so indiuert●…ble, that no man contrary minded, durst ever attempt to alter it: which in this declining age deserves no small commendation. A heart in like manner toward execution of justice, s●… inslexible, that ye have preferred the law to the love of men, who otherway have been most dear unto you: for the which howsoever ye have been misliked of many; yet have you proved a profitable servant to your Master in most difficile times: for By justice the Throne is established. Your natural judgement in discerning between right and wrong, may justly be admired: specially sith your education hath not been by precepts of arts, in the Academy; but by practice of them in the Palace: where unto ye could also hardly have attained, if ye had not learned unden such a King, as is not only a patterns of virtue himself; but a solid Thealog and Philosopher, ever discussing to his Domestiques of that which is good and evil, both in Religion, manners, and policy. But my Lord; howsoever these be good things, and worthy commendation, yet have they need to be strengthenea with better: for all gifts, were they never so excellent, if they be not crowned with godliness, may well increase conviction; but can render no consolation in the day of trouble. This is it therefore which now I have to recommend unto your L. that ye grow in knowledge and in the grace of our Lord jesus Christ: whereunto, beside these common reasons that should stir up every Christian; there are three which more particularly provoke you unto it. The first is, that GOD by your first generation hath brought you forth a man of honour in this earth: for in regard of natural descent, your honourable Father, the Lord of Baluaird, was a brother of the Earl of Tullibardin; whose house is as a noble stock, from which hath sprung out, like branches, exceeding many honourable Families, all of the name of Murray, and hath continued in this Land these fifteen hundredth years. Your Mother, a Grahame, daughter of the right Noble Earl of Montrose; whose house hath continued with honour since the beginning of this Kingdom. Your Mother's mother, a Keith, daughter to the right noble Earl Mershell; whose House and Family being long before honourable in this Kingdom, was six hundredth years ago decorated with the Office of the Marshalship of Scotland▪ for their virtue and valour in battle; where●… they continue unto this day among the chiefest Peers of the Realm. Your Father's Mother, a Lyndsay, daughter to the right noble Lord, the Lord Lyndsay; whose Hou●…e not inferior to many in honour, may above many most justly he commended for their earnest z●…ale, and sincerr affection toward the advancement of true Religion. All these should greatly increase your care, that ye be no found less honourable in Christ, than ye are in this world: For this world properly is compared to a Stage-play, wherein oftentimes Nobles are clad in beggars garments, and the beggar takes on the habit of a King; but when the guise is ended, and the masks removed, than every one appears to be that which he is: and the man of base estate was not so much comforted with his temporal representation of an honourable man, as he is now grieved to see he was but honourable in sport and show, not in effect. Yet many such are there in the world, who go in the state of honourable men, but shall be found in the end vessels of dishonour, To be honourable in both, is rare; yet such as may be obtained by godliness: for godliness hath the promise both of this life, and of the life to come. The second reason; Ye have served his Majesty, these eight and thirty years: not as a Domestic only; but as a Counsellor and Officer of estate also: and that with so constant an affection, that ye have not spared to incur the displeasure and malecontentment of any whatsoever; so be it ye might procure pleasure and contentment to your Master. My Lord; at ye have learned to serve most faithfully a King on earth, and for good service have received the recompense of his Princely liberality: so think with yourself how greatly ye shall be convinced, if ye do not learn to serve the King of heaven; whose wage to his servants doth as far exceed any thing ye have, as the heavens are above the earth. The third is; Ye are now stricken in years, your Almond tree is flourished: these fifty and eight years hath God spared you, and not taken you away in your ignorances and sins, as he hath done many others, both at your right hand, and at the left. My Lord; the patience of God is called long, but his mercy everlasting: the use of his mercy toward his own, is to bear with them, till they be delivered into the hands of his mercy: then are they out of all danger; for his mercy endures for ever: and whom once he receives, he never casts away again. But woe is to the wicked: for they abuse God's patience, to fulfil the measure of their iniquity; heaping up wrath to themselves by the multiplication of sins, as it were in a treasure against the day of wrath. Thus as the Fish of Iorden go sprinkling and playing in the stream thereof, till at length they fall into the Loch or salt Sea of Sodom, where they die: so are all the wicked, abusing God's patience, carried on by their deceitful pleasures of sin, to a miserable end. For where in their young years they will not repent, in their old age custom of sin so confirms them in evil, that they cannot repent; no more than a Leopard can change his spots, or a Black Moor his colour. Of this your ●…may perceive that God his long pattence, whereby he spares a man, is not a blessing, if mercy to pardon sins past, and grace to run for the time to come, do not follow it: yea, rather, quo diutius expectat▪ districtius judicabit; the longer he tarry and spare, the sharper will he strike when he comes. Let this waken in your L. a care to redeem the time, and a resolution to sacrifice the residue of your few years unto the Lord your God. For which cause it shall not be unprofitable your L. remember these counsels: first, that ye examine diligently your bygon life; No man knows the things of a man, but the spirit of a man: this will tell you more of yourself, than all the world can tell you. In this examination spare not yourself, if you would have God to spare you: judge yourself, accuse yourself, correct yourself, and GOD shall not judge you. Remember when ye come to judgement, there will be none to stand against you, if it be not your own sins: so long therefore as you have time, fall upon them, fight with them, and do all that ye can to undo them. Where, if your L. would know how is it that a man may undo the evil which he hath done; The answer is, that two manner of ways ye may do it: first, if with good Ezechia ye recount your bygon sins in the bitterness of your heart; mourning for them ever when ye think upon them▪ and with the eyes of faith look to him, who being righteous, died for our sins: sending up strong supplications to God, that by the merit of Christ's death your sins may be buried in the grave, and have never place to stand against you in judgement. If they be such as may be m●…nded by restitution, fail not to do it, after the manner of good Zaccheus: if they be not of that nature, mend them by doing the contrary good. This is that holy revenge which the Apostle commends as a not able effect of repentance, That we should be revenged of our bygon evils, by doing the good which we know is most contrary unto them. This being done for annulling of your bygon sins; let your next care be to rectify your life for the time to come▪ Solomon says, The end of a thing is better than the beginning thereof. His meaning is of good things: for evil men wax worse and worse; but an elect man by grace makes his latter end better than his beginning; and they who are planted in the Courts of the Lords house, flourish and bring forth fruit, even in their old days. And here again I recommend to your L. a three fold duty. First, remember how many are the obligation▪ wherein ye stand bound to the Lord your God: think upon that question of godly David; What shall I render to the Lord for all his benefits to me? Take an answer for it, out of these words of Solomon; My son give me thine heart. Every morning offer unto the Lord Primitias cordis, & oris tui; the first fruits of your heart and mouth: think upon nothing before ye think on him; speak of nothing till first ye speak unto him; be fervent and continual in prayer. Si non semper precamur▪ semper debemus habere paratum precantis affectu●…; ●…f we be not always praying, we should always have ready a heart disposed to pray. The vessels of mercy should smell of mercy; and the Temples of God should never want the sacrifices of God: give to the Lord both the thanks, and the service of all the good ye have received from him. Many give him verbal thanks for his benefits, acknowledging themselves debtors to him for the good which they have; who will not serve him with his own benefits. Let these men know, that their thanks are not acceptable to him. The second point of your care, I would have intended to the poor and needy: as ye have received mercy from God, or look to get it, show mercy for God's sake to such as are under you. Solomon saith, The mercies of the wicked are cruelty; but the mercies of a righteous man extend even toward his beast: how much more than will he be merciful to his Christian brother? Remember what comfort job found in the day of his trouble, arising from this, That he job 31. restrained not the poor of their desire, and caused not the eyes of the widow to fail: that he did not eat his morsels alone, but the fatherless eat thereof: that he saw none perish for want of clothing, nor suffered the poor to be without a covering: that the loins of the poor blessed him, because he was warmed with the fleece of his sheep. It is a great grace, where a man, not only sets his own heart to praise God; but hireth the heart and tongue of others to praise God with him, and for him: therefore To do good and to distribute forget not, Heb. 13. for with such sacrifices God is pleased. And with these, think it a piece of your honour to honour the servants of the Lord. Beautiful, saith Esay, are the feet of those, who bring the glad tidings of peace: If their feet be beautiful▪ what should their face be? Look not to their weakness; but for their Master and their message sake, esteem them alwayesarorthy to be welcomed. And sith they pray unto God for your L. be loath to refuse them in their reasonable requests to you; remembering that reason which Ambrose used to Theodose the Emperor: Si dignus non sum qui à te audiar, nec etiam dignus qui pro te à deo exaudiar; If I be not worthy that I should be heard of thee when I speak unto thee, far less am I worthy that I should be heard of God, when I speak to him for thee. The third is, that ye have a continual care of yourself. Nature can teach you to care for those things which are yours: but it is grace must learn you to care for yourself. Satan is a restless tempter; but yet so subtle, that he can frame his temptations according to the ages and states of men: he tempts not children as he doth young men; neither tempts he young men as he doth the aged; neither tempts he the aged as he doth any of the other two. He tempts children with folly, and plays with them, as the Proverb is, at the belly blind; seeking no more of that age, but that it be passed over with foolish and frivolous things. Young men again he tempts to wickedness, many ways, by the fury of their inordinate concupiscence: these are called by the Apostle, The noisome lusts of youth. Aged men most commonly he tempts them with covetousness, and excessive cares of the world. Omnia in homine cùmsenescunt vitia, sola iwenescit avaritia: When all other sins wax old and feeble in a man, only covetousness waxeth young, and increaseth her strength. And who can tell how miserable that man is, who in his childhood lived like a fool▪ in his youth wa●… filthy, in his old age a worldling; unless God by grace bring him out of that fearful bondage? I speak not this as if I for ba●… the use of this world, or ●…id condemn all care thereof, or those lawful pleasures your L. takes in building▪ planting; or other such 〈◊〉 virtues, wherein ye stand unto all that are about you a pattern of policy: but to warn you, that ye walk cere ●…spectly▪ using this world as if ye used it not. Whatever your actions be about it, set your affections upon better things; knowing, as saith the Apostle, that the shape and figure of this world goes away. It is wisdom to forsake this world with our will, before we be forced to forsake it against our will: to leave it even when we do possess it. Abraham lived not so long as did many of his fathers; yet when he died, it is said of him that he died full of days, because he desired no more. Sith ye know ye must remove, be prepared like Israel in Egypt, with their loins girded, and their staves in their hands, ready to march forward from Egypt to Canaan. Be content with the days ye have gotten: line so, as not needing any more; but use every day, as if it were your last day: after which, if God give you another, take it as a super-plus, and be thankful to him for it. For all these causes which I have premitted, and that the seed of godliness, which these many years I have known in you▪ breeding spiritual remorse with tears, and godly holy desires, may at length be cherished and brought forward, both to the flourishing and further fructifying; I hau●… here presented to your L. these Meditations, which I ordinarily delivered to my people, in time of their evening Prayers; and have 〈◊〉 it, A holy Alphabet, or A. B. C. of godsinesse: so plain in itself, that children may understand it; and yet 〈◊〉 plentiful in heavenly instruction, that the most 〈◊〉▪ godly, and ancient may every day learn something by it. Accept it, read it, practise it, right Honourable: step forward in the good course which now ye have happ●…y begun: and these good conclusions, which I know ye have 〈◊〉 with yourself, may 〈◊〉 〈◊〉 ●…orth ●…to 〈◊〉; that so the world may see by the fruit, that the tree grows everth▪ longer the better. Such of your ways and works, as your L. ●…nowes have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others, 〈◊〉 now ●…o amend them; that all rea●… 〈◊〉 〈◊〉 〈◊〉 satisfaction and such as before mistiked you for your evil, may now thank God for your good; and you, by well-doing bringing forth fruits worthy of amendment of life, may make sure to yourself your calling and election. Which mercy the Lord more and more confirm towards you for Christ●… sake. Amen. Your L. in Christ jesus, William Cowper, B. of Galloway. A HOLY ALPHAbet for Zion's Scholars. My help is in the Name of the Lord. THere is no way, by which a So many waie●… doth God te●…ch man, that man is inexcusable if he learn not. man may learn, but by the same God doth teach him: by precepts, he instructs; by requests, he exhorts; by promises, he allures; by threatenings, he terrifies: and ●…herfore hath he sent his servants, of sundry qua●…ities, according to their several gifts, unto us; ●…ome like Moses, to teach us; some like Esay, to ●…omfort us; some like jeremy, mourning to us; ●…om like David, singing to us. If when they teach, Matth. 11. 17. we learn not; if when they mourn, we lament not; if when they pipe, we dance not: yea, if the sweetest songs of the sweet Singer of I●…rael (Qut Euthym. noster Orpheus est) delight us not, to ra●…e up our affections to the Lord; are we not inexcusable? By the deceit of vain pleasure, Satan▪ steals God's courle in dealing with man, contrary to Satan's. the heart of man from God: and the Lord most artificially by the sweetness of true pleasure, al●…lures him home again; What could the Lord have Esa. 5. 4. done any more unto us, that he hath not done? He propones most profitable things for us in his word: and to make them the more welcome, he seasons them with pleasures. Nam quod gratum est, iucundius recipitur, & constantius ret●…netur. Unto this use serves the whole book of the A commendation of the book of the Psalms. A●…ib. Psalms, which is Commune quoddam medicinae promptuarium; but in special this Psalm, which, in the judgement of Ambrose, exceeds the rest, as far as the light of the Sun excels the light of the Moon. It was written by one of the Saints of God, but in so marvelous a manner, that the words thereof convene and agree unto all; Quod huius operis proprium est. So that it is, Veluti penu doctrinae publicum, unicuique apta & convenientia distribuens; and therefore should be in no less account with those, who love the spiritual lise, then is the use of the Sun, the air and the fire, for the entertainment of this natural life. The Author of this Psalm, was most properly David both the heart, and the tongue, and the pen of the great King. called by Euthymius, Primi regis & cor, & lingua, & calamus: for he received this testimony from the heavenly Oracle, That he was a man after God's heart. Now because no greater joy can come to the children of God, then to know that God esteems of them, as he esteemed of David, that they are also men after the heart of God; let them here learn a ready way whereby they may know it. It was promised, that under If we be partakers of David's disposition, we shall also be partakers of his approbation. the Kingdom of Christ, the meanest or least should be like unto David. If therefore by grace thou be partaker of David's disposition, recorded to thee in this Psalm, thou mayst be out of doubt ☜ thou art also partaker of his approbation: for the Lord is no accepter of persons; what he approves in one, he will also approve in another. This is it which Pontius the Deacon records A notable sentence of Cyprian to this purpole. of Cyprian, that when ever he heard or read any person commended in the Book of God, he warned us, to make diligent inquisition of their actions, for which they were commended: as namely, when we hear, said he, that job received job 1. 1. 8. this praise from God, that he was an upright and ●…ust man, one that seared God, and eschewed evil, and how none was like him on the earth, let us turn over to the 31. chapter; where we have a Pontius. short compend of his life: and let us endeavour to order our lise as he did his▪ Vt dum & nos paria facimus, simile in nos Dei testimonium prouoce●…us. We need not then go up to the counsel We should mark these ver●…es for which God hath commended his servants. of God, to inquire there, whether or not we be beloved of him; let us come down to ourselves, Make sure our calling and election by well doing: let us try ourselves by this disposition, which here is in David; where we find a conformity: let us give thanks for the beginnings of God's grace in us; where not, let us press to amend: being assured, unless we follow David in the practice of piety, we cannot be partakers of his praise, which he received from God. Now among many points of godliness manifest In every verse of this Psalm, except one, David makes mention of God's word. in him, there is one here throughout the whole Psalm, more evident than the rest; and that is his fervent affection toward the word of God: for in every verse, except one only, to wit, Vatablus. the 122. he makes mention of the word of God, under some of these names, Law, Statutes, Precepts, Testimonies, Commandments, Word, Promises, Ways, judgements, Name, Righteousness, Truth: the reason hereof is, because in every state of life he found light, life, & comfort in the word of God; and therefore was his affection inflamed toward it. Even as children, new borne by the instinct of nature, have an appetite to milk for conservation of their life: so the children of God, once regenerate by the instinct of grace, have a spiritual appetite to the word of God: according to that of Saint Peter; As new borne babes Such as are regenerate by the word, live by it, as by the food of their souls. desire the sincere milk of the word, that ye may grow thereby. Neither is it possible that any man can esteem of that word as a food for their nourishment, but they to whom first it hath been a seed of their new birth: and the only cause, why the cold professors of this age esteems it not as a food, for which they Others cannot account of it. hunger and thirst, but rather be weary of it more than Israel was of Manna; is, that it was never unto them a lively seed of their new birth: and so ☜ sith they have neither got life nor light by it, what marvel is it, they have no delight in it? The order and division of this Psalm. As to the order of this Psalm, it is divided into two and twenty Sections; every Section hath in it eight Verses, and every Verse begins in the Hebrew, with that letter, wherewith the Section is entitled: as, all the Verses of the first Section begin with Aleph; the Verses of the second with Beth, and so forward, according to the Hebrew Alphabet: for which we may call this Psalm an A. B. C. of godliness. Another method of this Psalm can we not lay, save that every Verse contains in it, either a praise of God's word, from some excellent quality of it; or a protestation of David his unfeigned affection toward it; or else a prayer for grace, to conform himself unto it: for unto one of these three, Praises, Prayers, or Protestations, may all the Verses of this Psalm be reduced. And so we enter into it. ALEPH. VERS. 1. Blessed are these that are upright in their way, and walk in the Law of the Lord. THis verse begins the Psalm, with a The felicity of man stands in a conformity with God. summary proposition of the blessed estate of all God's children. Properly only God is blessed: God over all Basil. prae●…in Psal. blessed for ever. For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies Rom. 9 5. Immortalem; ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est immortalis, the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both the syllables being turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the pleasantness of the sound: yet this name is also attributed to God's children, who of his mercy are delivered from death, and allotted unto eternal life. The blessedness of man is four manner of Four ways is man's felicity described in holy Scripture. ways described in holy Scripture: First, from the original thereof, and fountain from which it flows; and that is our election: so the Apostle, when he blesses the Lord, who hath blessed us with all spiritual blessings in Christ, he begins Ephes. 1. 3. at this; As he hath chosen us. Secondly, from the beginning thereof in us; and that is our calling and justification: Blessed is the man whom Psalm. thou choosest and causest to come unto thee. Again, Blessed is he whose wickedness is forgiven, Psal. 3●…. 1. and whose sin is covered. Thirdly, from the progress thereof, which is made by sanctification; as, Blessed are they that hunger and thirst for Matth. 5. righteousness: and so here, Blessed are they that are upright in way. Lastly, from the perfection thereof; which shall be done in our final glorification: unto one of these may be referred every sentence of holy Scripture, which makes mention of the happiness and felicity of man. Upright in their way. We have here first to see what is this Way; next, who are upright in it. By the Way, understand Transitoriam hanc vitam; Euthym. and so indeed properly man's life on earth is Every man's life is a Way, wherein without intermission, he walks to the grave. called a Way: for in it man walks from the womb to the grave, by so continual a motion, that there is no resting nor returning for him into it. But as a Ship, which goes right before the wind, makes haste (without staying) toward her havening place, whatever they do that are in her; whether they eat, or they walk, or they rest, still the Bark that carries them goes on to her proposed end: so is it with man in the body, so soon as he comes out of the womb, he is carried by a continual course to the grave, whether he sleep or walk; whether he have mind of it or not, he is carried on in his course to his end, without intermission. And in this sense the life of every man, whether good or evil, is a Way, Via vita est, hanc siquidem ab utero ad sepulchrum Basil. ambulamus omnes. But in this Way there is a great difference; for some are upright in it: these are exponed to be such as walk in the way of the Lord; others again turn as●…e after their crooked ways. So Psal. 125. that in the life of every man there are two motions The different courses of good and evil men in it. & courses: the one seen, which is common to good and evil; the other more secret: the seen course, is the way of a man from the womb to the grave; this is common, and as joshua calls it, The way of all flesh: this is so sensible, that all men perceive it; the growing of a man from infancy to child hood, from childhood to young age, from young age to old age: the other I said is more secret, wherein some by the crooked ways For there is one common to them both, which is seen: one other proper to each of them, which is secret. of sin, walk on unto perdition; others by the way of holiness to glorification. And this way I call more secret, because the course of wicked men is oft-times covered with hypocrisy: the course again of godly men obscured by calumny; both of them being esteemed among men, the one for good, the other for evil, that which indeed they are not. Who walk in the Law of the Lord.] What before A godly man directs his course by the word. he spoke obscurely, he now delivers more plainly; namely, that they who walk in the Law of the Lord, are upright in way. The Law of God is the rule of our life; that narrow rod, within the limits whereof, we should always contain ourselves, neither declining to the right hand nor to the left; but ever proceeding, by this one rule, we should forget that which is behind, 〈◊〉. 3. 1●…. and endeavour ourselves to that which is before: and truly, seeing by the law only our actions will be judged, wisdom requires that by the law only our actions should be squared. VER. 2. Blessed are they who keep his testimomonies, and seek him with their whole heart. EVery man desires to be blessed; even they Man's felicity stands in God his approbation. who had but the light of nature sought after it, but could not find it: here the Lord, who in the last day will pronounce some to be blessed, and some to be cursed, doth now tell us who they are. What can comfort them, to whom the Lord shall say, Depart from me ye cursed? Where away shall they go, whom the Lord shall command to depart from him? And what greater joy can come to a man, then to hear the judge of all saying unto him, Come to me ye blessed? Oh that we were wise in time, to think of this, that so we might endeavour to become such men, as to whom God, in his word, hath promised the blessing. The doubling of the sentence, Blessed blessed, in the first verse and second, is to let us see the certainty of the blessing belonging to the godly. The word of God is as true in itself, when it is No malice of Satan, no wrath of man, can curse where God hath blessed. once spoken, as when it is many times repeated: the repetition of it, is for confirmation of our weak faith. That which Isaac spoke of jacob, I have blessed him, and he shall be blessed, is the most sure decree of God upon all his childen. Satan would fain curse Israel, by the mouth of such as Balaam was: but he shall not be able to curse, because God hath blessed. Keep his Testimony. The word of God is called Why Gods word is called the Testimony of God. his Testimony, not only because it testifies his will, concerning his service; but also his favour and good will, concerning his own in Christ jesus. If the word of God were no more but a Law, yet were we bound to obey it, because we are his creatures: but sith it is also a Testimony of his love, wherein as a father he witnesseth his favour toward his children; we are twice inexcusable, if most joyfully we do not embrace it. And again, sith the word is God's Testimony, Every man should take heed what Gods word testifies to him. let us take heed what it testifies unto us. Achab complained to josaphat on Michaiah, that he never prophesied good things unto him; but the blame was in Achab himself. Are not my words, Mich. 2. 7. saith the Lord, good unto him that walks uprightly? If the word of the Lord witness no good unto ☞ us, it is because we are not good ourselves▪ Vtilis enim adversarius est, it is enemy to none, but Aug. such as are enemies to themselves. Let us therefore take heed unto it; for if the word condemn us, than our conscience, and the Lord who is greater than them both will much more condemn us: but if we repent of our sins, and continue in mourning, seeking mercy, & amend our lives, then shall the word bring unto us the glad tidings of peace; yea, not only shall the word without, but the spirit also testify to our conscience within, that our sins are forgiven us. Now, as concerning the keeping of God's Testimonies, How the children of God keep his word in mind, affection, and action. the children of God do it in mind, in affection, in action. In mind, as Mary laid up the words of the Angel in her heart, and David laid up the promises of God in his heart, that he should not sin against the Lord: in affection, they have ever a godly desire, and a purpose to practise it; joyful when they do the commandments of God; sorrowful when they transgress them: in action, they have a begun obedience, which God at length shall perfit in them; for The righteousness Rom. 8. of the Law shall be fulfilled in us also. And seek him with their whole heart. The How necessary it is for us to seek the Lord. seeking of God so often recommended in holy Scripture, imports, that naturally men are strangers from God, divided from him by sin: for what needeth a man to seek that which he hath not lost? This is man his most miserable condition by nature; he hath lost the familiar presence of his God: ●…or lo they that withdraw themselves from thee, shall perish; thou destr●…yest all them Psal. 73 27. that go a whoring from thee. What shall we do to remedy it? but practise that which there David protests he had concluded with himself; Ver. 28. As for me, it is good for me to draw near unto God: we lost him by sin, let us seek him by grace: we went a whoring from him by our iniquity, let us return unto him by repentance: otherway, as he that will hide himself from the Miserable are they who seek him not. Sun, impairs not the light thereof; he may well shut himself in miserable darkness: so he that departs from the Lord, shall derogate nothing to his all-sufficient Majesty; he may well plunge himself in the bottomless pit of remediless misery. But this evil, the loss of God's familiar presence, With what affection God should be sought. is not felt by carnal men, so long as they enjoy the comfort of his creatures: and therefore is it, that where they can seek any other thing they want, with solicitude and care, either else they seek him not at all; or then seek him not as they should. As he that seeks a jewel which he hath lost, looks still to see it, with so earnest an attention, that what ●…uer other thing is in his way, he sees it not; casting all other things out of his mind, unum illud intendit, Chrysost. in mat. hom. 24. quod solum requirit: so is it with him that seeks the Lord, Mundana omnia pertransie●…s illum solum inquirit; passing by all other things Euthym. in the world, he makes inquisition for God only. ☞ And truly, if it be the Lord whom we seek, it will appear by this; no other thing shall content us, but still we will go on, seeking himself, till we find himself. But we must remember six conditions, required Six conditions to be observed in the seeking of God. in them, who would seek the Lord rightly: First, we must seek him in Christ the Mediator. No man can come to the Father but by the Son; 1 Seek him in Christ. and He is able also perfectly to save all that come unto God by him. And this excludes Papists (who Heb. 7. 25. content them not with the Mediator) from the right seeking of God. 2 Seek him in truth. Secondly, we must seek him in truth: for God is a God of truth; he will be worshipped in jer. 10 10. spirit and truth: for God is a Spirit, and loveth joh. 4. 2●…. truth in the inward affections. And this is the P●…l. 51. condition which here is required; Blessed are they who seek him with their whole heart. And this excludes hypocrites. 3 Seek him in holiness. Thirdly, we must seek him in holiness: Let every one that calls on the name of the Lord depart from iniquity: and again, saith the Apostle, Follow Heb 12. peace and sanctification, without which no man can 1 joh. 3. see the Lord. And, Whosoever hath this hope in himself (namely, that he shall see God as he is) purgeth himself, even as he is pure. And this condition excludes from seeking of God all Atheists, unclean, vnpeni●…ent persons. 4 S●…eke him above all things, and for himself. Fourthly, we must seek him above all things, and for himself: not as the carnal jews did, with whom the Lord was angry; They howl upon me for wine and oil. It is a great dishonouring Hos. of God, when any thing is sought from him more than himself, or not for himself: Quisquis à deo, praeter deum quaerit, non castè deum quaerit; Aug. as if his creatures served not to this end, principally ☞ to lead us unto himself, or among them all there were any thing more precious than himself: and this excludes mercenaries and worldlings. Fiftly, we must seek him by the light of his own 5 Seek him by his own light. word: the Gentiles sought to find him by the light of nature, but they became vain in their imaginations, Rom. 1. 21. and their foolish heart being full of darkness, could never find him. As the Sun without the light, of itself, cannot be known; so God, without his own light, which shines in his word, cannot be known: No man hath seen God at any time: the Son who hath come from the bosom of the Father, he hath declared him; and the direction of the Son is, Search the Scriptures. And this excludes all those children of darkness, who disdaining the light of the word, depend upon fantasies, or presumptions of their own. Last of all, we must seek him diligently, and 6 Seek him without wearying. with perseverance; never resting till we find him, with the Spouse in the Canticles. We must not seek him by start, casting off all ca●…e when we find him not at the first; but without wearying, we must wait upon him: They that Psal. 34. 5. look unto him (that is, constantly attend upon him) their faces shall not be ashamed. And this excludes careless Christians, and temporizers, who seek him by starts, but continue not. VER. 3. Surely they work none iniquity, that walk in his ways. THis Verse contains a commendation of If we keep God's word, it keeps us. the word of God, from this notable fruit and effect thereof: that they who keep it, are kept by it from iniquity; and so made partakers by it, of the third degree of man his felicity, which is sanctification. If it be demanded here, How is it that they How it is that the Saints of God work no iniquity. who walk in God's ways, work none iniquity? Is there any man who lives, and sins not? And if they be not without sin, How then are they to be blessed? The answer is, as the Apostle says of our knowledge; We know but in a part: so is it true of our felicity on earth, we are blessed but in a part. It is the happiness of Angels, that they never sinned: it is the happiness of triumphant Saints, that albeit they have been sinners, yet now they sin no more; but the happiness of Saints militant, is, that our sins are forgiven us; and that albeit sin remain in us, yet it reigns not over us: it is done in us, but not by our allowance: I do the evil which I would not; not I, but sin that Rom. 7. dwells in me. Secondly, to the working of iniquity, these Three things concur to the working of iniquity. three things must concur; first, a purpose to do it; next, a delight in doing it; thirdly a continuance in it: which three, in God's children never ☞ concur; for in sins done in them by the old man, the new man makes his exceptions and protestations against them: It is not I, says he; and so far is he from delighting in them, that rather his soul is grieved with them: even as Lot, dwelling among the Sodomites, was vexed by hearing and seeing their unrighteous deeds. In a word, the children of GOD are rather sufferers of sin against their wills, than actors of it with their wills; like men spiritually oppressed by the power of their enemy: for which they sigh and cry unto God, Miserable man that I am, who will deliver me from this body of Death? And in this sense it is, that the Apostle saith, He who is borne of GOD sinneth 1. joh. 3. not. In his ways.] The course of man's life, ordered Why the life of a godly man is called God's way. according to the word of the Lord, is called the way of GOD; first, because it pleaseth him; and next, because it leads us unto him. There are many desirous to be where the Lord is, that shall never come there; & all because they delight not in the way, that leads unto him: blessed are they who walk in this way. Confirm mine heart, o GOD, that I may keep it unto the end. VER. 4. Thou hast commanded to keep thy precepts diligently. ALL the sins which in this age men commit The sins of this age, are either of oblivion or rebellion: excuse of ignorance is taken from them. against the Lord, proceed either from rebellion, or at least, from oblivion of his commandments: for now in this great light, all excuse of ignorance is taken away. None of the former two are good; but of the two, rebellion is the worst. God's children abhor it as a devilish evil, to rebel against God: however by oblivion many times they fall, both in sins of omission and commission; so long as they remember what God hath commanded to be done, and what reasons they have to obey him, they are not easily snared: but being once By oblivion men are easily carried to rebellion. prevented by oblivion, they are easily carried unto transgression. It is good therefore to keep in our hearts with David, this short remedy against oblivion. Thou hast commanded to keep thy precepts diligently. As the eyes of servants look unto the hand of their Masters: so should our Psal. 123. 2. eyes wait upon the Lord our GOD, ever looking to that way, whereunto his countenance ●…oth direct us. Diligently.] In worldly affairs no weighty Three reasons to move us to a careful diligence to obey the Lord. thing can be done without diligence: far less in spiritual. Cursed be he that doth the work of the Lord negligently. For three causes should we keep the commandments of the Lord with diligence: first, because our adversary, that seeks to snare us by the transgression of them, is diligent in tempting; For he goes about, night and day, seeking to devour us: next, because we ourselves are weak and infirm; by the greater diligence have we need to take heed to ourselves: thirdly because of the great loss we sustain by every vantage Satan gets over us. For we find by experience, that as a wound is sooner made than ●… is healed: so guiltiness of conscience is easily contracted, but not so easily done away. VER. 5. O that my ways were directed to keep thy Statutes! IN the former verse, David hath meditated The godly answer God's pre●…epts with a prayer. upon the commandment of God. Now the fruit of his meditation is, ye see, a prayer unto God; wherein he wishes, that all his actions were answerable to the commandments of God▪ this is customable unto the godly, to answer all the precepts of God by prayers; what he commands them to do, they seek from himself grace to do it. My ways.] In this Psalm, sometime ye see It cannot be well with man, when his way is contrary to God's way. mention is made of God's ways, as Vers. 3. and sometime of man his ways, as Vers. 5. It is well with man, when his ways and Gods ways are all one: for if man have another way then the way of God, of necessity his end must be miserable. God is the fountain of life; he that walks not with God, abides in death: God is the father of light; he that will go from him, shall go to blackness of darkness, yea, to utter darkness, where there is weeping and gnashing of teeth: Lo, all they that withdraw themselves from thee shall perish; therefore will we resolve with David, It is good for me to draw near unto the Lord. David knowing that naturally man is divided It is a work of God's mercy and power, to draw a man from his own way to God's way. from God, and hath a way of his own, which will not fail to lead him unto a miserable end: he wisheth from his heart, to be united with the Lord; that Gods will were his will, and God's way were his way. This is a work above the power of nature: and therefore he humbly prays, that God Euthym. would work it, Dignoscens quod ex seipso nihil possit efficere, nisi Dei open, & gratia adiutus fuerit; humbly acknowledging, that in the framing of his ways to Gods will, of himself he was able to do nothing, without the help of grace: We are not of ourselves able to think a good thought; our sufficiency is of God: neither is it in him that wills, nor in him that runs, but in God that shows mercy. VER. 6. Then should I not be confounded, when I have respect unto all thy commandments. Sin hath many evil fruits: it offends The miserable effects of sin. God, and grieves his Spirit; it hurts thy neighbour: for by it, thou temptst some, and infectst others; but the sosest wound it gives to thyself: for it brings upon thee shame & confusion, and in the end eternal death; For sin jam. 1. when it is finished, brings out death. Thy own It offends both God and man; but hurts him most that did ●…ommit it. jerem. wickedness shall reprove thee: and thou shalt know that it is an evil thing & a bitter, that thou hast for saken the Lord thy God. How were Ad●…m and Eva confounded after their fall? how ran they away from the Lord, in whom they delighted before? How lurked they among the b●…shes? thinking shame of themselves, they sought to cover their nakedness. Praevaricationis enim fructus ●…asil. est confusio. If we think to pluck better fruit from the tree of sin, we do but deceive ourselves. It standeth true in all, which the Apostle spoke of the Romans: When ye were the servants of sin, ye were freed from righteousness: what fruit had ye then of those things whereof ye are now ashamed▪ The end of these things is death. If therefore we think evil to be confounded with shame, let us beware we be not perverted by sin. Respect to all thy Commandments.] We must not make a division at our own hand of the commandments of GOD; making a show to We should make conscience of all God his commandments. keep some, and taking liberty to transgress others: as Naaman did, who resolved that he would offer no sacrifice unto any other God, save only to the Lord; only this he reserved, that he would bow with his Master the King of Assur to the Idol Rimmon. The half obe●…ience of the wicked, is like the voice of an Echo. Like him are many now; who profess they will serve the Lord, but still reserve an Idol of their own, to the which their heart inclines: so answer the Lord with half obedience; like the Echo, which makes not a perfect respondence of the voice of men, but of some part thereof. But the commandments of GOD are so united among themselves, that he who fails in one point jam. 2. 10. of the law, is guilty of all: and therefore, to every one of them should we give obedience; wherein, if we cannot do what we should, yet at least should we have a respect, a purpose, and a care so to do, having a begun obedience to them all, not exempting ourselves from any. And this for them who think all is well if they be not adulterers, when in the mean time they are idolaters; and so forth of the rest. VER. 7. I will praise thee with an upright heart, when I shall learn the judgements of thy righteousness. IN this verse we have a prayer for further Thankfulness to God commended for four causes. knowledge; together with a protestation of David his thankful affection for it. Thankfulness is a duty, wherein we are all obliged to the lord It is a good thing for upright men to praise Psalm. thee Lord. It is good, first, in regard of the equity First, for the equity of it; sith we take good things from God, why should we not give him glory? of it. Sith the Lord gives us good things, shall not we give him praises again? especially seeing the Lord is content so to part all his works between his Majesty, and us, that the good of them be ours, the glory of them be his own. When we have taken good things from him, why shall we defraud him of his part, that is, glory by thanksgiving? Surely, the earth, which renders increase to them that labour it, the ox that knows his owner, and every beast in their kind, that bows to the hand of him who gives it meat, shall condemn unthankful man, who receives daily from the Lord, but never returns praises unto him. Secondly, it is good to praise the Lord in regard Secondly, for the object thereof; which is God, the treasure of all good. of himself, who is the object of our praises. Sith he is the treasure of all good, the author of all blessings, it cannot be but a good and blessed thing to bless him. Thirdly, it is good in respect of our associates Thirdly, for the associates we have in this exercise; namely, Angels, & our elder brethren. & companions in this exercise: the Angels, Cherubins, and Seraphins, delight continually in his praises. Our elder brethren, that glorious congregation of the first borne, are described unto us, falling down on their faces, casting their crowns at the feet of the Lord, to give him the glory of their redemption. Now, seeing we pray that the will of God may be done in earth, as it is in heaven, why do we not delight in these exercises of praising God, by which we have fellowship with them who are glorified in heaven? Lastly, for the great good we get by it. Lastly, it is good in respect of the great benefits we receive by it: nothing thereby accrues to the Lord, all the vantage is our own; Gratiarum actio, est ad plus dandum in vitatio. With an upright heart.] Many musical instruments The best musical instrument for God's praises, is an uprigh: ●…are. had they under the law, wherewith they praised God, as ye may see in the last Psalm: but such as were spiritual among them, knew that all these availed nothing, unless the heart had been well tuned, and prepared. This is to make them ashamed, who now in a greater light, come to praise GOD, but forget their heart behind them; or else bring it very evil tuned, full of so many discordant desires, that they cannot (as they are commanded) make melody to the Lord in their hearts. Both the matter, & the grace of thankfulness is from God. When I shall learn.] But when, says David, he will be thankful? even when GOD shall learn him: both the matter and the grace of thankfulness is from God. As he did with Abraham, he commanded him to worship, and gave him the sacrifice: so doth he with all his children; for he gives not only good things for which they should thank him, but in like manner grace, by which they are able to thank him. VER. 8. I will keep thy Statutes, forsake me not overlong. THis verse contains a protestation, that Purposes would be seconded with prayers. he was resolved to keep the Lords Statutes: which because he knew of himself he was not able to accomplish; with this protestation of his purpose, he joins a prayer, wherein he craves to be assisted, and not forsaken of the Lord. It is a great help to godliness, to resolve that A resolution to be godly, is a great beginning of a godly life. we will live godly; for that which is not concluded, how shall it be performed? or what hope is there we should attain to the end, that is, to the perfection of piety, when we are careless of the beginnings thereof? which are purposes, intentions, and resolutions that we will be godly? Where, when of weakness we fail in following forth our resolution, it shall be well done again to renew it: for by often renewing of our resolution to do any good, we become the stronger to accomplish it. A fearful plague to be forsaken of God. Forsake me not overlong.] It is a fearful thing to be utterly and finally forsaken of the Lord, as judas was, who therefore Parata inimico praeda factus est. For man left utterly to himself, becomes ●…asil. a prey to the enemy, and can no more stand by himself, than a staff not sustained by the hand of man: and therefore doth David pray that the Lord would not forsake him. And yet because he knew, that the Lord exercises God's children many times exercised with temporal desertions. his dearest children with temporal desertions, forsaking them for a time, and withdrawing his helping hand from them, ex eo commodum ipsorum procurans (as is evident in Peter, who was left for a time to himself, that the proof of his own weakness might make him more humble▪ and less confident in himself) therefore he craves not simply to be freed of desertion; but that, if the Lord will desert him, to try him, or to humble him, he would not desert him overlong. Such as know what help and comfort the presence To a godly man, a ●…hort time of God's absence is long of the Lord in mercy brings to his children, they think a short time of his absence a very long time. Absalon spoke out of his policy, that it was better for him to die, then live and not see his Father's face: but in truth, it is more bitter than death to the godly, to live in the body, and not be refreshed with the favourable beams of the countenance of God: and therefore they prevent the desertion with prayer, as here David doth, Forsake me not overlong. And when they are exercised with it, all other comforts are loathsome to them: they sigh and cry continually, How long, o Lord, how long? Will the Lord absent himself for ever, etc. They run with the Spouse in the Canticles, to & fro, seeking him; and with the mourning Maries, they shed tears uncessantly, till they find him again, and he show his favourable face unto them. BETH. VER. 9 Wherewith shall a young man redress his way? in taking heed thereto according to thy word. SAint james compares the word of God God's word is a glass, representing to us both God's image and our own. to a glass, whereinto he, who looks rightly, may see two images; the image of God, to the which we should be conformable, and our own natural image. What we are by nature, and how far altered from that first exemplar of God his image, whereunto we were created, may be evident to any man that will consider himself in the glass of the word, and that especially will try himself by this Psalm. When we read it, and dare not in a good conscience say that for ourselves, which David protests of himself, let us thereby know how far we are from that which we should be, and study to amend it. As the first section, marked with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contains eight verses, every one of them beginning with that letter: so the eight verses of this second section, begin all with this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For here is delivered unto us an A. B. C. of godliness, As words and sentences cannot be without letters: so no good in religion or manners without the word. consisting of 22. letters; and eight times in every letter is the word of GOD commended to us; to teach us, that as words and sentences cannot be without letters: so no good in any religious duty can be performed, without the word of God. ☞ This ninth verse contains a commendation David edifies others with that which had done himself good. of the word, from the profitable effect thereof: and it is proposed by way of a Dialogue, a question asked, and an answer given. David being a young man in the Court of Saul, and refrained from that licentious conversation, whereinto others deborred, now he delivers that for the edification of others, which he had learned by experience had done good to himself. The word is needful for all sorts of men; but The word is needful for all, specially for young men; and why. specially for young men, because this age of all other, is most subject to the dangerous disease of inordinate lusts: Vicina lapsibus est adolescentia. And therefore, as they who are sick of the Amb. lib. de viduis. Fever, have need of cooling things, and young undaunted colts have need of the stronger bits: so is the fury of youth to be tempered, and bridled by the word. Iwentut is assecla est stultitia; stultitia autem Nazi●…n. orat. 46. in Ecclesiast. ad exitium ducit: the Page of youth is foolishness; and foolishness if it be not cured, leads to destruction. Foolishness, said Solomon, is bound Prou. 22. 15. in the heart of a child: but the rod of correction will drive it away. And what better correction can be to cure it, than the wholesome information of the word of GOD: this is the yoke which Lam. 3. 27. is good for a man to bear in his youth. But alas! Youth commonly most profane. it is lamentable, that no age doth so much despise the word, as this, which most stands in need of it. It is now a rare thing, to find among young men a joseph, or a Samuel: where they should live as Nazarits, consecrate to the Lord, they are Amos. 2. rather like men who have vowed and dedicated themselves unto Satan. As the sons of Eli despised the rebuke of their father: so young men now (for the most part) are impatient of the rebukes of the word; contemning the medicine, which David by experience found most effectual, to cure the disordered affections of youth. It is an evil division, when young years are given to Satan, and old age to the Lord. Among those sacrifices wherewith God was honoured in the law, he required their first fruits to be consecrate to him; ears of corn dried by the fire, and wheat beaten out of the green ears: teaching us to honour the Lord, not only with Leuit. 2. 14. the first fruits of our increase, but of ourselves also. It is an evil division that is made by many, who give their young age to Satan by the service of sin, and behight their old age to the Lord: for so they incur that curse of Malachi; Cursed be he that hath a strong beast in his flock, and Malach. vows, and sacrificeth a corrupt thing unto the Lord. The fervency & strength of youth should be employed, not in the satisfaction of their lusts, but in How the strength of young age should be declared. the service of their God, & in fight against Satan. This is it which that youngest Disciple of our Lord, requires of young men; that having the Word of God abiding in them, they may be 1. joh. 2. 14, 15, 16. strong to overcome the wicked: not loving the world, nor things that are in the world (such as) lust of the flesh, lust of the eyes, and pride of life. These are not of the Father, but of the world; and the world passeth away and the lust thereof: but he that fulfils the word of God abides for ever. But however mention be made here of young It a double sin and shame for old men to be ungodly. men only; yet as no age is without the own temptations and blemishes: so have they all need to take heed to the word, that they may learn to redresle their ways. It is a double shame and sin for an old man to be of an unclean life, or ignorant of the word. Such as had lived long without making progress in knowledge and godliness, were properly called by Philo, Longaevi pueri. The nearer we draw unto Canaan, the further should we be from the delights of Egypt: otherwise it shall come to pass in God his righteous judgements, that when in regard of thy long journey, thou art at the very borders of Canaan, thou shouldest be put further back again A miserable evil, to come to Canaan's borders and be put back again. with these carnal Israelites; yea, never suffered to enter into it. O miserable condition of that man, whose body is declining to the grave, but his spirit hath not learned to ascend to him that gave it: he comes, as I said, to the border of ☜ Cana●…n, to the very point of time, wherein God's children make their happy transmigration; but by reason of his sins he is thrust back again: when he should die and ascend to the blessed fellowship of God the Father of light, he dies and descends to the pit of utter darkness, where is weeping and gnashing of teeth. Knowledge to govern the life aright, is the good gift of God. Now the manner of the answer, which he makes to his former Interrogative, commends the certainty of his counsel: for he answers by turning his speech to the Lord, from whom he had obtained by prayer this knowledge, How to govern his life; Vt sic non praesumptionis humanae sed dignationis Amb. divinae remedium crederetur, that so it might be known unto others, that this remedy came not from human presumption, but divine revelation. VER. 10. With mine whole heart have I sought thee: let me not wander from thy Commandments. WHat David delivered by way of David practised that which he taught to others. instruction unto other young men, he now shows that he practised himself: for this Verse contains a protestation of that earnest desire he had to have his life ordered by the written word of God. That he says I have sought thee with my whole heart, imports no presumptuous boasting of his own perfection; but rather, a He was far from Pharisaical boasting of his own perfection. sense and feeling of his own wants, which made him the more earnestly to seek: for seeking is of those things, which a man wants, & fain would have. And where he saith, he sought the Lord with his whole heart, he speaks it by comparison; Ad differentiam eorum qui Deum non toto cord quaerunt, Basil. sed illud in curas seculares, et concupiscentias absurdas partiuntur. Let me not wander.] As our first calling, so The beginning, continuing, and perfecting of our salvation, is of God. our continuing in the state of grace is of the Lord: for he is both the author, and finisher of our faith. customably in holy Scripture, elect men Heb. 12. are called the Sheep of Christ; to tell us, that all our welfare, consists in the provident care of our Pastor: who first, must keep us that we wander not; and next, when of infirmity we wander, must reduce and bring us home again. VER. 11. I have hid thy promises in mine heart, that I might not sin against thee. IT is not David's meaning, that he had hid David hid not the talon he received. the talon which he received from the Lord, after the manner of that unprofitable servant: for that he did put his talon to the uttermost profit for the edification of others, he witnesseth both by this Psalm and many other; specially Psal. 40. I have declared thy righteousness unto the great Congregation: lo, I will Psal. not refrain my lips, O Lord, thou knowest. I have not hid thy righteousness within my heart, but I have declared thy truth and thy salvation: I have not concealed thy mercy and truth from the great Congregation. What is this than David affirms, that he hath not hid God's righteousness within his heart? Here he protests, that he hid God's promises in his heart. Surely here is no contradiction: for in the one he shows how his first care was to comfort and He that edifies not his own heart with mercy, is not meet to speak of it unto others. confirm himself by the promises of GOD; and next, to benefit others. And truly, he that doth not first edify his own heart in the assurance of God's mercy, can never be a meet instrument to declare the mercies of God unto others. There is great difference between Christians Christians have their treasure within, Worldlings without them. and Worldlings. The Worldling hath his Treasures and jewels without him: the Christian hath them within. Neither indeed is there any recepracle, wherein to receive and keep the word of consolation, but the heart only. If thou have it in thy mouth only, it shall be taken from thee: if thou have it in thy Book only, thou shalt miss it when thou hast most to do with it: but if thou lay it up in thy heart, as Marie did the words of the Angel, no enemy shall ever be able to take it from thee; and thou shalt find it a comfortable treasure in time of thy need. They who possess earthly riches, expose The godly make not a vain show of grace, but lock it up in the heart, to hide it from their enemies. them not to the eyes and hands of every one; they lock them up in their surest places, to conserve them from thieves and robbers: it is even so here with holy David; he knew no good spiritual, can be possessed here in this earth, without temptation That subtle Serpent, who stole from our first parents the glorious Image of God, wherein consisted their original felicity and happiness, doth yet envy and rage, when he sees the children of Adam, restored to the possession of any spiritual graces: and therefore David, like a wise man, Abscondit illas Basil. in animo suo, ne eas per inanem gloriam, aut incuriam, animarum depraedatores furentur. This one example may condemn the folly Worldlings careless of the heavenly treasure convinced. of worldlings: the smallest jewel they have, yea, the Charter of their smallest possessions, they can hide well enough, and lay it up sure from them who would defraud them of it; but as for the promises of God, which are the Charters of our heavenly inheritance, they neglect them altogether. For alas, how many be there, who affirm in word that heavenly inheritance to be theirs? who if they be examined upon their warrants, cannot bring out of the treasure of their heart, so much as one promise of God, whereby it is made sure unto them. That I might not sin.] Among many excellent If we keep the word it will keep us. virtues of the word of GOD, this is one; that if we keep it in our heart, it keeps us from sin, which is against God, and against ourselves. We may mark it by experience, that the word is first stolen either out of the mind of man, and the remembrance of it is away: or at least out of the affection of man; so that the reverence of it is gone, before that a man can be drawn to the committing of a sin. So long as Eva kept by faith the word of the Lord, she resisted Satan; but from the time she doubted of that, which God made most certain by his word, incontinent she was snared. VER. 12. Blessed art thou, O Lord: teach me thy Statutes. THE soul of a man truly godly, when The soul of the godly cannot be satisfied in this life. he cometh to seek God, finds in himself so manifold wants, and in the Lord so plentiful mercies, that he can never be satiate with seeking, till he be filled: and therefore is it, that having sought much, yea, and gotten much; yet he seeks more: as through all this Psalm we may see, David can make no end of prayer: and this may make us ashamed of our cold, faint, and feeble prayers. This Verse contains a prayer, with a reason Men are careless to seek God, because they know not what a jewel he is. of the prayer. The prayer is, Teach me thy Statutes: the reason, moving him to seek this, ariseth of a consideration of that infinite good which is in God. He is a blessed GOD, the Fountain of all felicity; without whom no welfare, nor happiness can be to the creature. And for this cause, David earnestly desiring to be in fellowship and communion with GOD, which he knows none can attain unto, unless he be taught of GOD to know God's way, and walk in it: therefore, I say, prayeth he the more earnestly, that the Lord would teach him his Statutes. Oh that we also But seek the creatures as if their happiness stood in them. could wisely consider this, that our felicity stands in a fellowship with God. This meditation would weaken or diminish in us those unquiet and fruitless cares we have to enjoy the creature: for, alas, man seeks the creatures as if his life, and happiness stood in them; but is negligent in the seeking of the Lord: and all because he knows not, that his blessedness stands in a communion with the blessed God. Teach me.] David wanted not Prophets, To be taught by man is nothing, if God teach not. such as Nathan and Gad, and levites his ordinary Doctors to teach him: but he knew all these were nothing, unless he were taught of God. Man his teaching, if there be no more, cannot remedy the ignorance of the mind, far less the corruption of the heart. Paul's planting, Apollo his watering, is nothing, if God work not the increase: and therefore David so uses the one, as knowing it could not profit without the other; Amb. Hac à Domino quaerit discere quae homines docere non poterant. If this were practised now, to join Doctrine should be delivered and received with prayer. prayer with hearing; that when we offer ourselves to be taught of men, we would there with send up prayer to God, before preaching, in time ☜ of preaching, and after preaching, we would soon prove more learned and religious, than we are. Again, David was a Prophet himself, and a Such as have solid knowledge of salvation, desire to know more. man of great knowledge, and yet often craves he that God would teach him more. far was he from the presumption of this age, which procures the perdition of many; with whom if ye speak concerning their knowledge, ye shall hear nothing, but that they know their God, their duty, And none think they know enough, but they who know nothing. their conscience, and all: they will seem ignorant of nothing, though indeed they do nothing aright. When they hear so excellent a Prophet, so desirous of further knowledge, and so desirous to be taught; let them be ashamed to boast of their knowledge. Vaemiserae huic generationi, cui sufficere videtur sua insufficientia. Bern. VER. 13. With my lips have I declared all the judgements of thy mouth. Here is a protestation of the thankful Benefits received being well used, may make us bold to seek more. use he had made of the benefits of God, already received: he had told unto others, what God had done to his soul: he had not kept close God his loving kindness. And truly this is a strong reason to back our prayers unto God, when we dare say out of a good conscience, that the benefits which we have received already, we have used them to the glory of him, who gave them. But here it may be demanded: seeing the How saith David he declared God's judgements, 〈◊〉 the Apostle saith they are unsearchable? Psalmist says, that the judgements of God are as a great deep, and the Apostle says, that they are unsearchable; How saith he now that he hath declared all the judgements of God? To this we answer, Non impugnat se velut contrarijs Scriptura Psal. 35. venerabilis: and therefore we must here make a Rom. 11. distinction, Sunt judicia occulta, quae Deus ●…obis Ambrose. judgements of God are twofold, secret and revealed. non patesecit, & judicia oris quae annuntiavit, & per os Prophetarum locutus est; there are secret judgements, and these David leaves to the Lord: there are again the judgements of his mouth, which God hath declared and revealed himself, by the mouth of his servants the Prophets. And of these David speaks here; I have declared all the judgements of thy mouth. So then here David protests, that what the Men should learn before they teach. Lord taught him, he also taught others. Some will teach, who themselves are not taught of God: these are in the Church, non Conchae, sed Bern. Canales. Others, what they have learned of God, declare not unto others: these are guilty of hiding of the Talon, they have received from the Lord. With my lips.] The tongue is a most excellent Man made with such wisdom, that no member in the body can say to another, I need thee not. member of the body, being well used to the glory of God, and edification of others; and yet it cannot pronounce without help of the lips. The Lord hath made the body of man with such marvelous wisdom, that no member in it can say to another, I have no need of thee: but such is man his dullness, that he observes not how stedable unto him, the smallest member in the body is, till it be taken from him. If our lips were clasped for a time, and our tongue enclosed; we would esteem it a great mercy, to have it loosed again: as that Cripple, when he found the use of his feet, leapt for joy and glorified God. Speech taken from good men for two causes. It is one of the works wherein God declares his sovereign power, That he takes away the speech from the faithful, or from them that speak job 12. truth. This he doth for two respects: sometime 1 For punishment of their people. for a punishment of their hearers; so he threatened to make Ezechiel his tongue cleave to the roof of his mouth: sometime for a correction to themselves; so was Zacharie stricken with 2 For correction of themselves. dumbness for his misbelief. This should learn us to be thankful for the benefit of speech, and to use it in fear and reverence, to the glory of God. VER. 14. I have had as great delight in the way of thy Testimonies, as in all riches. Here is a protestation of his great delight, The joy gotten by God's word, surmounts all worldly joy whatsoever. which he found in the way of the Testimonies of GOD: greater than worldlings can find in the possession of riches; yea, of all riches. Sunt enim multa divitiarum genera; Basil. sed haec omnia complexus Propheta cum divinis Testimonijs contulit: for there are many sorts of riches; but the Prophet here, comprising them all in one, sets them far inferior to the Testimonies of God. For we are not to think here that he makes any equality between these two; Non quasi pro gratiae qualitate cum spiritualibus Ambrose. comparatur corporalis voluptas, sed quasi ad testimonium suavitatis accersitur: but to show the greatness of the joy, arising from the Testimonies of God, he shows, that it alone surmounts all the pleasures, which of any external thing can arise to worldlings. It is a great argument of progress in Religion, when godliness becomes a delight. Malachi complains of the carnal jews, that the service In a miserable estate are they, to whom God's word is a weariness. of God was a weariness to them: and alas, so is it to many carnal professors, who think no time long, but that which is spent in the exercise of the word, and prayer; all because they have not yet learned with David, to delight in it. All the baits of Satan, whereby he allures Satan's baits ●…e pleasure or profit; but we should not be moved with any of them: and why. men to sin, are pleasure or profit: if we be moved with these, it is wisdom to be most alured with the greatest pleasure and profit. The Apostle says, Godliness is great gain: a godly man is in omnibus dives, tanquam omne possidens patrimonium. Amb. And again, David affirms that he 1. Cor. 1. found unspeakable joy in godliness. Sith it is so then, that the profit or pleasure of other things moves us to go after them; are we not inexcusable, if the profit & pleasure of godliness move us not to embrace it? In the way of thy Testimonies.] The Testimony It is not the hearing or reading of God's word that will work us joy, if we practise it not. of God is his word; for it testifies his will: the way of this Testimony, is the practice of his word, and doing of that which he hath declared to be his will, and wherein he hath promised to show us his love. David found not this sweetness in hearing, reading, and professing the word only; but in practising of it: and in very deed, the only cause why we find not the comfort that is in the word of God; is, that we practise it not by walking in the way thereof. It is true, at the first it is bitter to nature which loves carnal liberty, to render itself, as captive to the word: Laboriosa ☞ virtutis via, and much pains must be taken Basil. before the heart be subdued; but when it is once begun, it renders such joy, as abundantly recompenses all the former labour and grief. As in all riches.] A Commentary to this we Of the vexation and vanity of worldly riches. have in the fourth Psalm; where he glories that the joy, arising of God his favourable countenance, doth far surmount all the joy that worldlings can have of their best things. Worldly riches vex men to get them, and vex them more how to keep them; but most of all do they vex when they depart from men unlooked for: as it is sure they are no permanent goods, but of a flowing nature, like water; and in their own time take wings and fly away: and that with so speedy a course, that quickly they go out of his sight, whom foolishly they delighted before. Alienae à Ambros. in Luc. cap. 16. nobis sunt divitiae, quia praeter Naturam sunt: neque nobiscum nascuntur, neque nobiscum transeunt. But They fly farthest from us, when we have most need of comforts. the word renders joy in the first seeking of it; more joy in keeping of it; most of all in this, that it endures and abides for ever. The comforts of the world are false comforts; they forsake a man when he hath most need of comfort, to wit, in the hour of death: but the word like a faithful friend lies nearest our heart, to comfort it most, when all other comforts are farthest from it. VER. 15. I will meditate in thy precepts, and consider thy ways. THese two last verses of this Section, present A threefold internal action of the soul about the word. to us a threefold internal action of David his soul, toward the word of God: first, Meditation; secondly, Consideration; thirdly, Delectation: every one of these proceeds from other, and mutually strengthen one another. Meditation brings the word to the mind: Consideration views it, & looks at length into it; whereof is bred Delectation. That which ☜ comes into the mind, word it never so good, if it be not considered, gods as it came; leaving neither instruction, nor joy: but being once presented by meditation, if it be pondered by consideration, than it breeds delectation▪ which is the perfection of godliness, in regard of the internal action. Thus we see, that a godly man is ever fruitful How a godly man is ever fruitful in good. in good: like that tree, planted by the rivers of waters. For at that same time when his external good actions cannot be seen, he is not without internal good motions, breeding good in the root of his affection; which shortly brings out good fruit in his action, to the glory of God, and good of others. As mea●… re●…iued in the stomach▪ profits not, if The necessity and utility of meditation. conc●…ction follow not, to turn it into wholesome nourishment: so the word received by hearing, or reading cannot avail us, if it be not digested by meditation. In the law, beasts that did not chew their Cud, were accounted unclean: figuring these to be of all others most unclean, who having heard the word, are not made clean by it; and all because they digest it not by prayer and meditation, to make it a convenient food for their famished souls. In thy Precepts.] The mind of man is restless, The mind of man is restless, and vexes itself with evil, if it be not exercised with good. and cannot lie idle. As a Millstone, moved by the wheels, grinds and consumes it own self, if ye cast in no convenient matter, whereupon it may work: so the mind of man, if good be not furnished unto it, shall work upon evil, vexing and annoying the own self. A meet subject for meditation to the mind of God's word should be the matter of our meditation. man, is the precepts of the word of God: because, as they are from God unto us; so are they for us, and we must be answerable to God for them. Earthly Lords, in their commandments to their servants, seek their own advantage: it is not so with the Lord our God; all his commandments are for the vantage and benefit of his servants: Nihil jubet quod sibi profit. May a man be August. Marcellin●…. profitable unto God? Is it any thing to the Almighty, that thou art righteous? Or is it profitable job 22. to him, that thou makest thy ways upright? yet are we bound to obey; and we must be countable for them: and therefore should they never go out of our mind. And consider thy ways.] David his second The word is God's way because by it God cometh to us and we go to him. internal action concerning the word, is Consideration: where mark well, how by a most proper speech he calls the word of God the way of God; partly, because by it God comes near unto men, revealing himself to them, who otherways could not be known of them: for he dwells in light inaccessible; and partly, because the word is the way which leads men to God. So then, because by it God cometh down to men, and by it men go up unto God, and know how to get access to him; therefore is his word called his way. Of Consideration, see Ver. 59 VER. 16. I will delight in thy Statutes, and will not forget thy word. He protested before, that he had great The more good a godly man doth, the more he desires to do. delight in the Testimonies of God: now he saith he will still delight in them. A man truly godly, the more good he doth the more he desireth, delights and resolves to do: Temporizers on the contrary, who have but a show of godliness, & the love of it is not rooted in their heart; how soon are they weary of well-doing? If they have done any small external duty of religion, they rest as if they were fully sanctified, & there needed no more good to be done by them▪ True Religion is known by hungering and thirsting after righteousness; by perseverance in well-doing; and an earnest desire to do more. But to this he adds, that he will not forget the The graces of the Spirit are linked together: lose one, lose all; keep one, keep all. word. The graces of the Spirit do every one fortify and strengthen another; for ye see Meditation helps Consideration: who can consider of that whereof he thinks not? Consideration again breeds Delectation: and as here ye see, Delectation strengthens Memory: because he delights in the word, he will not forget the word; and Memory again renews Meditation. Thus every grace of the Spirit helps another: ☞ and by the contrary, one of them neglected, works a wonderful decay of the remnant. Fail in Love, or in Patience, etc. Prayer decays: fail in Prayer, all decays. We have therefore so much the more carefully to eschew the neglect of any one grace, because in the losing of one we lose many: and if we want grace, we are altogether inexcusable; because if we have a care to keep any one principal grace, one shall keep many graces unto us. GIMEL. VER. 17. Be beneficial unto thy servant, that I may live and keep thy word. IN the end of the former Section David Our best estate upon earth, is, that we have not that which we should, and yet want not altogether. had protestations: now in the beginning of this he hath prayers. In his protestations he acknowledgeth the beginnings which by grace he had made in godliness, to the praise and glory of God: in the prayers he acknowledgeth his wants, that he was far from that which he should be; and therefore still beseecheth the Lord to bring forward to perfection, that which he had begun in him. If ye mark the course of this Psalm, ye The strength of a Christian is in his prayer. shall see, David cannot long abide in any purpose without prayer: he learned by experience, that prayer is the life of the soul. No more can the Soul live without prayer, than the Body can without breathing: and as Samsons strength was in his hair; so a Christians strength is in the grace of prayer. If this be taken from us, we soon become a prey to the spiritual Philistims. Now the first thing he craves as a special benefit, The greatest benefit men receive from God, is grace to obey him. is, that he may live and keep the word of God. Many benefits had the Lord bestowed upon him: of a Shepherd he made him a King to them all: he seeks this benefit, grace so to live, that he might keep the word of the Lord: he knew that without this, all other benefits are nothing; and so do all God's children, illuminate with the light of God, if they were preferred to be monarchs of the world. They count more of Constantine the great his notable saying, It is more to be a Christian then a Monarch of the world. this, To be Christians, wanting earthly Kingdoms, then To be Kings, wanting Christianity. As, good Constantine, albeit he knew he was obliged to the Lord for making him an Emperor; yet much more bound to his mercy, for making him a Christian. And indeed this life without the other grace, though it were seconded with the highest honour and wealth that ever befell to any man in his life, what is it? Not an Introduction only to eternal death; but a procuring, and just deserving of it. Thy servant.] That he styles himself so So David rejoiceth more in this, that he was God's servant, than king of Israel. frequently the servant of GOD, notes in him two things: first, a reverent estimation he had of his GOD; in that he accounts it more honourable to be called the servant of God, who was above him, than the King of a mighty, ancient, and most famous people, that were under him. And indeed, sith the Angels are styled his ministers, shall man Sith Angels serve him, shall we think shame to serve him? think it a shame to serve him with them? and especially, sith he of his goodness hath made them our servants, Ministering spirits to us? Should we not joyfully serve him, who hath made all his creatures to serve us; and exempted us from the service of all other, and hath only bound us to serve himself? That I may live.] David joins here two together, Natural life makes a reprobate man in a worse case, then if he had never been. which whosoever disjoines, cannot be blessed. He desires to live; but so to live, that he may keep God's word. To a reprobate man, who lives a rebel to his Maker, it had been good (as our Saviour said of judas) that he had never been borne; that the knees had not prevented him; or, that incontinent after his birth, he had been buried. The shorter his life is, the fewer are his sins, and the smaller his judgements. But to an elect man, life is a great benefit: for But to an elect man, even natural life is a great benefit. by it he goes from election to glorification, by the way of sanctification. The longer he lives, the more good he doth, to the glory of God, the edification of others, and confirmation of his own salvation; making it sure to himself, by wrestling and victory in temptations, and perseverance in well doing. Without grace, this life is but a death: so the This life without grace, is but a death. Spirit of God accounts of it; and therefore gives to most lively natural men, the name of dead men. Omnia hic plena mortis sunt. By the law, if a living man had touched the dead, he was defiled: Num. 19 and we, beside that we carry death in ourselves, where can we go and not touch the dead? Great need therefore have we, with David, earnestly to seek this grace, that we may live keeping the word of God: answering that commandment of our lord, Relinque mortuos; and of his Apostle, Math. 8. Awake thou that sleepest, and arise from Eph. 5. the dead. For, as to them who love to live in the body, for Miserable are they, who desire to live for love of the pleasures of sin. no other end, but that they may enjoy carnal pleasures in the body, no tongue can express their misery. To a godly man, sin makes his life bitter: so the Apostle protested, O miserable man! who shall deliver me from this body of death? And if they love to live, it is that they may mourn for sin, & break off the course of their sins by amendment of life. This straited godly Nazianzen, that A worthy meditation of Nazianzen. he knew not whether to make choice of death, or life: when he considered that death makes an end of sin, he desired to die; but when he remembered that after death there was no time to mourn for sin, he desired to live. VER. 18. Open mine eyes, that I may see the wonders of thy law. MAn by nature is blind in the matters of Satan by experience is found a false deceiver. salvation: He understands not the things of God, neither can he, because they are spiritually discerned. Satan promised man great knowledge, both of good & evil: but experience may declare what a false deceiver he is. By nature we are all borne blind, ignorant of things which concern the kingdom of God: and by reason of our darkened mind, so wicked is the heart of man, that by looking to the best works of God, miserable How blind man is by nature. man contracts evil. So evil doth he see, with the eyes which are left him, that by looking ☜ to that which is good, the heart of him is wakened unto evil. So traitorously hath this adversary dealt with mankind, that where he promised them more knowledge, he spoilt them of that which they had; and hath brought now upon them all, a greater shame than that which Naash the Ammonite would have done to Israel. For he hath put out their right eye, that no light remains in them whereby they can see that which is good to salvation, till the Lord restore it again unto them. And here if it be asked, seeing David was a Our regeneration is wrought by degrees. regenerate man, and so illuminated already, How is it that he prays for the opening of his eyes? the answer is easy; That our regeneration is wrought by degrees. The beginnings of light in his mind, made him long for more: for no man can account of sense, but he who hath it. The light which he had, let him see his own darkness: and therefore feeling his wants, he seeks to have them supplied by the lord Neque enim medicum Ambrose. rogat, nisi qui remedium agritudini suae poscit. But the word which here David useth, imports If we be ignorant of the word, the blame is in our dark mind, not in it. the taking of a vail from his eyes; detrahe velamen oculis meis. So that the blame of his ignorance he lays not upon the word, which is clear enough in itself; as he confesseth, ver. 130. The Vatab. entrance of thy word, gives light to the simple: but he blames himself, and the vail which covered the eyes of his mind. Till this be removed, no reading, no hearing, no teaching, can make a man understand the wonders of the law of God. This is it, saith the Apostle, which hinders the jews, that in reading the old Testament, 2. Cor. 3. 14. they cannot see Christ, because of the vail that covers their hearts. And this same is it, that this day hinders many wise and learned men, that Why many learned men attain not to the knowledge of the truth. albeit they read the most clear prophecies of Antichrist, whereas S. Paul and S. john points him out, as it were with the finger: yet can they not perceive him. The doctrine of Christ, is the mystery of godliness: the doctrine of Antichrist, ☞ is the mystery of iniquity. Who can learn it, till God remove the vail that covers the mind? Non omnes, qui divina eloquia legunt, quae in illis Basil. admiranda sunt considerant, nisi illi qui coelesti splendore potiuntur. But whose work is this to remove the vail? Who is able to do it? Certainly, neither Angel, Illumination of the mind, is God's work. nor Power, nor Dominion. It is only the work of GOD, who gives sight to the blind. He sends forth his spirit, and renews the face of Psal. 104. Luk 24. the earth. He opened the disciples eyes, & made them to know him. He made scales to fall from the eyes of the Apostle Paul when he converted him. These two benefits he gives together to his own; the opening of the eyes, and conversion of the heart. So long as a man abides under the servitude of sin, and earthly affections, he can never have eyes to see the secrets of God's word. Therefore, saith the Apostle (speaking of the blinded jews) when their hearts shall be turned to 2. Cor. 3. 16. the Lord, than the vail shall be taken away. The wonders of thy law:] The wonders of the Every Article of our faith, ●…s a wonderful mystery. works of God are many and great: the wonders of his word are greater. Every article of our faith, is a mystery to be wondered at: that a Virgin conceives a child; that GOD is manifested in the flesh. If we will be fruitful scholars in the learning of these mysteries, let us pray for the opening of our eyes, and for grace to believe. VER. 19 I am a stranger on earth: hide not thy commandments from me. THis petition in effect is one with the former; Man on earth is a stranger, & knows not the way he should walk, till God shows it unto him. having no more but an annexed reason, which is this: I am a stranger on earth, and know not the way may lead me to heaven, unless thou teach me; therefore hide not thy commandments from me. The like of this he hath, Psa. 43. Send thy light, & thy truth; let them lead me, & bring me to thy holy Mountain. This is not the voice of every man, I am a stranger on earth; Sed eius qui terrenis renuntiavit Ambrose. voluptatibus, & mundanae cupiditatis exuerit Worldling●… shall not continue on earth; yet cannot say they are strangers in it. affect us. It is the voice of him who hath renounced pleasures of the earth; is weary of this life; & desires to be dissolved: not fearing when his dissolution approaches; but rather rejoicing, because he knows he shall be with Christ, utitur hac vita ut transitoria, ad aliam nimirum vitam festinans. He useth this life as a transitory life, because he makes haste to a better. It is true, in regard of time and continuance, And that because in affection they be content with this, & desire not a better. the wicked are also strangers on earth; but in affection they are not so: for neither know they of a better City, neither desire they a better. But the Christian accounts himself a stranger, not so much for his short continuance upon earth, as for that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is above: that City whereof he Phil. is Burges and freeman; that country from which he came; that fellowship wherein he rejoiceth, is above; & therefore longs he to be where they are. But as to the wicked, they are called by God's Spirit, inhabitants, or indwellers of the earth: Revel. 8. Men of this world, who have their portion in this Psal. 17. life; they have received their consolation here; their generation is of the earth; they speak of the earth; their whole disposition is earthly. Higher than Worldlings ●…e inhabitants of the earth; Christians are ●…ut strangers in it. the earth, in thoughts and desires they cannot go: Praesentibus bonis quasi diuturnis inflati insolescunt. The godly are not so: they are (as I said) pilgrims on earth, not indwellers. Suppose they Basil. walk on earth, their conversation is in heaven: they are risen with Christ, and set their affections on those things, which are at the right hand o●… God. They use this world, as if they used it not: knowing, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shape or figure thereof, passeth away; they sojourn in it, but will not dwell in it. But like unto the Eagles (as they are Luke. figuratively called in the parable) they see, and sent things which are above, and mount up toward their prey Christ jesus; counting the most excellent things on earth, to be but dung, in respect of him. On earth.] He makes no exception here: the The whole earth is but a place of banishment. whole earth he acknowledged a place of his pilgrimage. Not only when he was banished among the Moabits, & Philistims, was he a stranger: but even when he lived peaceably at home, in Canaan, still he thinks himself a stranger. This consideration moved godly Basile, to despise the threatening of Modestus, the deputy of Valens the Emperor, when he braved him with banishment: Ab exilij metu liber sum, unam hominum cognoscens Nazian▪ in vita Basil. esse patriam, paradisum, omnem autem terram commune Naturae exilium. And it shall move us to keep spiritual sobriety in the midst of pleasures, if we remember that in our houses, at A man even in his own house should esteem himself a stranger. our own fire end, and in our own beds, we are but strangers, from which we must shortly remove, and give place to others. Hide not.] The manner of David his reasoning, This world can neither will nor teach men a way to go out of herself: we must seek a guide from heaven. we touched before to be this: I am here a stranger, and know not the way; therefore Lord direct me. The similitude is taken from passengers, who coming to an uncouth country, where they are ignorant of the way, seek the benefit of a guide; but the dissimilitude is here. In any ☞ Country, the country people can guide a stranger to the place where he would be; but the indwellers of the earth, cannot show the way to heaven: and therefore David seeks no guide among them, but prays the Lord to direct him. Thy commandments.] We are not to think The right knowledge of the ten Commandments. that David was ignorant of the ten commandments; no doubt he knew them, and could distinctly repeat them: but he craves that GOD would further teach him the use, the necessity, the utility, the obedience of them. And this for our carnal professors, who if they can repeat the belief, and the commandments, think they are religious enough, albeit they neither believe nor obey, but remain ignorant of the use & practice of them both: without which, ignorance is better than knowledge; for the servant that knows his Master's will, and doth it not, is worthy of double stripes. VER. 20. Mine heart breaks for the desire of thy judgements always. HEre is a protestation of that earnest desire Two things required in true obedience. he had to the obedience of the word of God; he amplifies it 2. ways: first, it was no light motion, but such as being deeply rooted, made his heart to break when he saw that he could not do in the obedience thereof as he would. Next, it was no vanishing motion, like the morning dew: but it was permanent, Omni tempore, he had it always. Both the word and the plagues of God, are called his judgements; & how. Thy judgements.] God's judgements are of two sorts: first, his Commands; so called, because by them right is judged, & discerned from wrong. Next, his plagues executed upon transgressors according to his word. David here means of the first. Let men who have not the like of David's desire, remember, that they whose heart cannot Such as are not moved by the first, shall be confounded by the second. break for transgressing God's word because they love it, shall find the plagues of GOD to bruise their body, and break their heart also. Let us delight in the first sort of these judgements, and the second shall never come upon us. Now, that David this way presents his desire, A heart full of spiritual desires, is an argument of great grace. is an effectual manner of supplication; for desire of grace, is a great grace: Non est potestatis nostrae desiderium sanctum, sed gratiae; and the Lord Ambr. hath bound himself by his promise to fulfil it. Blessed are they who hunger and thirst for righteousness, they shall be satisfied. And again; The Lord will fulfil the desires of them that fear him. Cum oblectarinos viderit Deus cupiditate iudiciorum Ambrose. suorum, sobrium auget affectum. And therefore David here presents his heart full of desires to the Lord, that he may fill it. And here, because the profane world makes a Comfort against contempt of men, whereby they scorn the godly for sighing and tears. scorn of the contrite disposition of the godly, laughing at their tears, taunting them in their sighs and sobs; let us look here to David. If it cannot always be an argument to move men to godliness, yet is it forcible to move God to mercy. The broken heart, for the grief of sin, and love of righteousness, how ever the world despise it, the Lord will not despise it: yea, it is the sacrifice of God, acceptable to him in Christ jesus. VER. 21. Thou hast destroyed the proud. Cursed are they that do err from thy commandments. HEre David confirms himself in godliness, The begun wrath of God on them, should confirm us against their contempt. by meditation of the miserable estate of the wicked, who lead a life contrary to God's word: whereof the sum is; The begun judgements of God executed on the wicked, may let us see the curse of God on them, who follow their footsteps. Walking in the trade of their sins, however they seem to prosper & flourish for the present, there is a curse of God upon them, which will consume and destroy them. Begun, or present judgements of God upon the But many wax worse with Lamech, when they see evil men spared. wicked, should move us to abhor their sins. But in this great security we have many Lamechs, few David's. Lamech saw the impunity of Cain: because he was not punished for his cruel murdering of his brother; therefore his heart was provoked to the like impiety, and he rejoiced in it. I would slay a man in my wound, and a young man Gene. 4. 24. Few become better with David, when they see them punished. in mine heart: if Cain shall be avenged seven fold, truly Lamech seventy times seven fold. Thus in the pride and profaneness of his heart, did he mock, and abuse the patience of God. And so fareth it with many, of whom Solomon speaks; Because judgement is not speedily executed on the Eccles. wicked, therefore the heart of the children of men is set in them to do evil. But few are like David, who when he saw Vzzah stricken to death, for unreverent touching of the Ark, was moved in his heart to a greater reverence of God. The proud.] This is a style commonly given Wicked men commonly styled proud men, and why. to the wicked: because as it is our oldest evil, so is it the strongest and first that strives in our corrupt nature, to carry men to a transgression of the borders appointed by the Lord. From the time that pride entered into Adam's heart, that he would be higher than God had made him, he spared not to eat of the forbidden tree. And what else is the cause of all transgression, but that man in his ignorant pride, will have his will preferred to the will of God? Satan in his presumption, usurped to be equal Proud Satan hath made disciples prouder than himself. with GOD; Similis ero altissimo, like unto the most high: Cum sit ne quissimus peiores tamen discipulos erudivit. He himself is a Prince of spiritual Esay 14. Ambr. wickedness, yet hath he trained up disciples more wicked than himself; such as That man of sin: who, as if it were little to be equal with GOD, extols himself above God. And like him, are many blinded captives of Satan, who in the pride of their heart, do all they can, to subject the Lord, his throne, his will, to their wicked and corrupt will. These are fools, and of all fools the greatest, The miserable condition of a proud man. jam. they set themselves as parties against the Lord, for he resists the proud; not considering that he is stronger than they, & they cannot stand before him. The Lord is the most high GOD: but it is ☞ not height makes a man stand before him. None so sure to stand in his sight, as they who are humble, and little in their own eyes, to them he gives grace. Humilis non habet unde cadat: where it is the just recompense of the proud, that because they usurp to be before all others, the Lord puts them behind all, & casts them down to the lowest room, for mounting to the highest. A notable example hereof, we have in that Pharisee, who was not so far before the Publican in his own estimation, as he was behind him in the account of Christ, who judgeth of things according as they are: O quantum crimen superbiae, ut ei etiam Ambrose. adulteria praeferantur. Cursed are they which do err from thy commandments.] Every error is dangerous, but proud error accursed. here first we have to see how these words must be understood. Saith not David of himself, that he wandered like a lost sheep? Saith he not also of others, Who knows the errors of his life? How then doth he pronounce them cursed, which err from the commandments of God? The answer is easily made, if we conjoin his words together; The proud which err, are cursed. here than we must put a difference, between Sins of pride and of infirmity, should be distinguished. sins of pride, and of infirmity: he that of rebellion and pride departs from God's commandments; not so, he that sins of weakness: in whom every sin committed, increaseth a grief for sin, a hatred of sin, and a care to withstand it; for these, there is no condemnation. These are not under the law, but under grace. Mercy always waits on them, as a refreshing medicine to restore them, when of infirmity they fall. But as for the wicked, who sin & are proud Curse of God on the wicked▪ is like a secret consumption. and impenitent in their sins, the curse of God is upon them, though it be not seen at the first. Like a Moth, or secret consumption, it eats them up; it shall devour their substance, & shall quickly turn their glory and prosperity, into shame and confusion. VER. 22. Remove from me shame & contempt: for I have kept thy testimonies. David, being a young man, lived godly David his appellation to God, from the wrongful judgements of men. in the Court of Saul: and for godliness was mocked and disdained of others. For so the blind world counts religion a matter of mockery: which in the estimation of God's Spirit, is man his greatest gain and glory. But from time they saw that Saul the King was displeased with David, than did all his flatterers speak against David, doing what they could to slay his honest name with calumnies and slanders: And he, borne down with the iniquity of time, commits his cause to the Lord; beseeching him, who knew his conscience, to clear his innocency. Which he also did: for the shame and contempt which they thought to bring upon David, God poured it upon themselves. For I have kept thy testimonies.] Sometime How David justifies himself before God, and man. David justifies himself in regard of men. And if at any time he rejoice in his uprightness before God, it is not a boasting of his own perfection, but rather a comforting of himself, from the honesty of his affection. VER. 23. Prince's also did sit and speak against me: but thy servant did meditate in thy statutes. THese two last verses of this section, contain A trial of true religion. two protestations of David his honest affection to the word. The first is, that albeit he was persecuted, and evil spoken of, and that by great & honourable men of the world, such as Saul, and Abner, and Achitophel; yet did he still meditate in the statutes of God. It is a hard tentation when the godly are troubled A hard tentation to be troubled by men of great authority for two causes. 1. For their power. Prou. by any wicked men; but much harder when they are troubled by men of honour & authority. And that first, by reason of their place: the greater power they have, the greater peril to encounter with their displeasure; therefore said Solomon, The wrath of a King, is the messenger of death. Next, because Authorities and Powers are Rom. 13. 2. 〈◊〉 place. ordained by God, not for the terror of the good, but of the evil. And therefore it is no small grief to the godly, when they find them abused to a contrary end: that where a Ruler should be to good men, like rain to the fields new mown; Psalm. on the contrary, he becomes a favourer of evil men, and a persecuter of the good. Then justice is turned into wormwood: that which should bring comfort to such as fear God, is abused to oppress them. And therefore, it should be accounted a great Prince's godly and r●…us, are a great blessing of God. benefit of God, when he gives a people good and religious rulers. The Christians in the Primitive Church, being sore troubled, by the bloody persecutions of Nero and Domitian, thought it a great benefit unto them, when under Nerua the persecution was relented. Albeit he did not profess Christ with them, yet he did not persecute them. What then should we account of such a Great cause have we to be thankful for the King he hath set over us. King, as is not only a protector of the Church, but a professor himself? so far from persecuting Christian religion; that for professing of it, many times hath his Majesty been persecuted to the death, but blessed be the Lord, who hath given many glorious deliverances to his anointed. Psalm. Always we learn here to arm ourselves against christians measure not the verity of religion by the number or greatness of them that are with it or against it. the like tentation, if at any time it shall please the Lord to try us with it. It was an argument the Pharisees used against our Lord, Doth any of the Rulers believe in him? The Apostle confirms us against it: Brethren, ye see your calling; Not many wise men, not many noble hath God chosen, etc. We must not have our faith in respect of persons, nor measure religion by the authority of men, that are with it, or against it; but resolve with josua, Albeit all the world should forsake the Lord, yet we will worship him. No Number, no Greatness of men, can take out of the hearts of such as are truly godly, the love of God, and of his truth. And speak.] In external actions, the first weapon Such as persecute the godly with their tongues, will not fail to lose their hands against them if they may. whereby the wicked fight against the godly, is their tongue. Where Satan looseth their tongues to speak evil against us, we may be sure, if he be not restrained, he will also lose their hands to do evil. And where otherwise it falls out, that we are persecuted by their tongues, not by their hands, let us give thanks to God: who as he commanded the fire, that it could not hurt daniel's companions; and bridled the fury of Lions, that they could not hurt Daniel himself: so he restrains the wicked, that they cannot do unto us, according to the malice of their hearts. Where we find that God binds their hands, we should bear their tongues the more patiently. And therefore, finding this goodness of our God, we should be the more confirmed against the railing of their tongues. Sith the Lord binds their hands, shall we be moved at the breath of their mouths? or shall the stroke of their tongues put us out of patience, which preserves peace in ☜ our hearts? But great is our weakness. David suffered this injury of Princes; and we cannot suffer i●… of the basest people. When shall we be prepared for greater temptations, that will not learn to despise the smallest? If thou be weary in running jerem. 12. with footmen, how shalt thou match thyself with horses? But thy servant.] Perceive here the armour Armour of godly men, is the word and prayer. by which David fights against his enemy. Arma justi quibus omnes adversario●…ū repellit impetus, are the word and prayer. He renders not injury Ambrose. for injury; reproach for reproach. It is dangerous ☞ to sight against Satan, or his instruments, with their own weapons: for so they shall easily overcome us. Let us fight with the armour of God; the exercises of the word, and prayer: for a man may peaceably rest in his secret chamber; and in these two, see the miserable end of all those, who are enemies to God's children for God's sake. VER. 24. Thy testimonies are my delight, & my Counsellors. THe other protestation David makes, is The word, renders us both counsel for government, & pleasure for delectation. of the great profit, and fruit he had found in the word: that it was both a delight to him, and a counsellor of him. Saul had his Nobles and Counsellors, by whom he ruled his affairs. David protests, that he had no other for the men of his counsel, but the testimonies of God. These are two great benefits, which commonly men crave: Pleasure to refresh them; Counsel to govern them. David protests he found them both in the word: and sends all other, who would have them, to seek them there where he found them. As for joy and recreation of mind, commonly Comfort gotten by other recreations, continues not. men seek it in other Cisterns; but with no good success: for as a man in a hot Fever, is eased no longer by drinking strong drink, than he is in drinking of it; for than it seems to cool him, but incontinent it increaseth his heat: so is it with the troubled and heavy heart, which seeks comfort in external things; however for a time they seem to mitigate the heaviness, they do ☜ but increase it. Only solid and permanent comfort must be drawn out of the fountains of the word of God. The other is wisdom: which without God's No wisdom without the word. word can never be obtained. As jeremy spoke of the wicked in his time, They have rejected the word of God, and what wisdom then is in them? So is it true of all the wicked: The wisdom of this world is but foolishness. Achitophel his end, with innumerable more, may teach all men, that he shall never be found wise, who is not godly. The beginning of wisdom, is the fear of the Lord. DALETH. VER. 25. My soul cleaveth to the dust: quicken me according to thy word. MAny states of life did David change: The word of God is convenient for every state of life. but his heart never changed from the Lord, & the love of his word. In his doubts, the word was his counsellor; in his griefs, the word was his comforter: therefore was he not cast down, or overcome with grief. In his greatest prosperity, the word was his greater joy: therefore was he not puffed up with pleasure; teaching us, that in every state of life we shall find comfort, if we will rule our life by the word. In this verse, David hath a complaint; My soul cleaveth to the dust: And a prayer; Quicken David sore troubled with a spiritual oppression. me according to thy word. The prayer, being well considered, shall teach us the meaning of the complaint: that it was not as some think, any hard bodily estate which grieved him, but a very sore spiritual oppression (as I may call it) bearing down his soul; that where he should have mounted up toward heaven, he was pressed down to the earth, and was so clogged with earthly cogitations, or affections, or perturbations, that he could not mount up. His temptations of the godly, sometimes cannot be told: sometimes it is not expedient they should be told. particular tentation he expresseth not: for the children of God many times are in that estate, that they cannot tell their own griefs; and sometime so troubled, that it is not expedient, albeit they might, to express them to others. And hereof we learn, how that which the In a worldling the very heavenly part is become earthly. worldling counts wisdom, to the Christian is folly: what is joy to the one, is grief to the other. The joy of a worldling, is to cleave unto the earth; when he gripes it surest, he thinks himself happiest; for it is his portion: to take heed to his worldly affairs, and have his mind upon them (in his estimation) is only wisdom. For the Serpent's curse is upon him, he creeps on the earth, and licks the dust all the days of his life. This is the miserable condition of the wicked, that even their heavenly soul is become earthly. Ambrose. Qui secundum corporis appetentiam vi●…it ca●… est, etiam anima eorum car●… est; as the Lord spoke of those who perished in the Deluge, that they were but flesh▪ no spirit in them: that is, no spi●…uall or heavenly motion. But the Christian, considering that his soul is The contrary disposition of Christians. from above, sets his affection also on those things which are above: he delights to have his conversation in heaven: and it is a grief to him, when he finds his motions and affections drawn down, and entangled with the earth. His life is to cleave to the Lord: but it is death to him, when the neck of his soul is bowed down to the yoke of the world. Erecta ad Deum ceruix, & ●…ugo Christi Ambr. habilis, quae nulla in terrarum illecebras, inflexione curuetur, regalis Christi turris est. The neck of the Spouse of the Lord JESUS, is raised uptoward Cant. 4. 4. The royal tower of christ, is a soul mo●●ting up to heaven. God, meet to receive the yoke of Christ▪ but will no way bow for any earthly allurements, to bear the yoke of another; such a soul is the royal tower of Christ jesus. By this disposition, let men try themselves, and see of what Spirit they are. Again, the vicissitude and change of estates, whereunto the children of God are Change of estates, whereunto the godly are subject. subject, comes here to be marked: sometime●… they are borne down by carnal affections to the earth: sometimes raised up by spiritual desires to the heaven. This comes to pass of the battle that is between two irreconcilable parties, the old man & the new; Nature & Grace. For as in them who wrestle with any equal strength, sometime the one is above, and sometime the other, till at length one be overcome: so is it in this combat, In the Christian, sometime the power of Nature, othertimes the power of Grace prevailing: but this comfort we have, that at length Grace shall ☞ prevail; & the power of corrupt Nature, shall be captived under the obedience of Christ. Quicken me.] David being sore oppressed, as I said, and dead in himself, doth now beseech the Lord to quicken him, & raise him up again: Godly men, by 〈◊〉 wants, falls, & infirmities, become more godly. for he knew, that not only the beginnings, but the continuance of our life, must come from the Lord. Thus we see how the children of God are wakened by their wants, stirred up by their falls and decay, to a greater fervency in prayer. And truly, these changes of our life, which this manner of way wakens us, and provokes us to prayer, we are to account them as the merciful hand of God, stretched out toward us, to draw us home to himself. ●…et no man think evil of that trouble that chaseth him to the Lord. Yea, I may say, his falls, which make him more humble and fervent in prayer, are of God's dispensation: who when he will, in most marvelous manner, can bring light out of darkness. But seeing he was alive, how prays he that The life of a Christian, wherein stands it. God would quicken him? I answer, The godly esteem of life, not according to that they have in the body, but in their soul. If the soul want the sense of mercy, and a heavenly disposition to spiritual things, they lament over it, as a dead soul: for sure it is, temporal desertions, are more heavy to the godly then temporal death. According thy word.] This is a great faith; that It is great faith to belieu●… when there is no feeling of mercy. where in respect of his present feeling, he found himself d●…ad, yet he hopes for life from God, according to his promise. Such was the faith of Abraham, who under hope, believed above hope. And truly, many times are Gods children brought to this estate, that they have nothing to uphold them but the word of God: no sense of mercy, no spiritual disposition; but on the contrary, great darkness, horrible fears and terrors. Only they are sustained by looking to the promise of God, and kept in some hope, that he will restore them to life again; because it is his praise to finish the work which he begins. VER. 26. I have declared my ways, and thou heardest me: teach me thy statutes. THis verse contains a prayer, with a David's argument to move the Lord unto mercy. reason after this form. O Lord, I have oft before declared unto thee, the whole state and course of my life, my wanderings, my wants, my doubts, my griefs; I hid nothing from thee, & thou, according to my necessity didst always hear me: therefore, now Lord, I pray thee to teach me, by thy light illuminate me that I may know thy st●…tutes, & receive grace to walk in them. This is a good argument in dealing with the Where God begins to show mercy, he cea●… not t●…ll he crown with ●…cie. Lord; I have gotten many mercies, and favourable answers from thee: therefore Lord, I pray thee to give memo; sore whom he loves, he loves to the end; & where he begins to show mercy, he ceaseth not till he crown his children with mercy▪ And ●…o gracious is the Lord, that he esteems he●… is honoured as oft as we give him the praise, that we have found comfort in him, and therefore come to seek more. It is far otherwise with men: if they do unto us any small good, they think it uncourteous importunity, to require them to do any more. But as the Strand is easily emptied where the Ocean can never be exhau●…ted: Man's liberality is but like a Strand, Gods like the great Ocean. so man's liberality is soon dried up; but the goodness of the Lord remains for ever: who hath not the less because he hath given, but still delights ●…o give more to such as are thankful unto him. Next, is to be marked how he saith, I have declared Happy is the soul wherein mercy & truth meet together. my ways, and thou heardst me: these two go well together, Mercy & Truth; Truth in the near●… of man confessing; Mercy in God, hearing & forgiving: happy is the soul wherein these two meet together. Many there are who want this comfort: they cannot say, God hath heard me; ●…nd all because they deal not plainly and truly with the Lord, in declaring their ways unto him. An evil conscience hides itself from God. For the wicked neither will nor dare manifest heir ways unto the Lord. As the eye which is ●…urt, dare not look to the light; so the conscience of him that doth evil, dare not look to the Lord: ●…ea, they do what they can to hide their ways ●…rom him, and to conceal the iniquity of their bosom: against such the Prophet denounces a woe; ●…o to them that seek in the deep to hide their Esa. counsel from the Lord, their works are in secret, and they who sees it. Their turning of devices, and flying to refuges of vanity, in the infidelity of their hearts, will no more avail them then the fig leaves did Adam to hide his nakedness; For the Lord will bring every work to judgement. Better were it for us to judge ourselves in time, What a great benefit it is to manifest our ways to God in time. and with David to examine our hearts in our secret chamber, & to declare truly our ways unto the Lord (that if they be good, he would by his grace confirm us in them; if they be evil, he would divert us from them) then that otherwise we should sleep securely in our sins, & tarry till our adversary accuse us, and the Lord enter into judgement with us: nay, rather let us tell our sins ourselves, that the Lord who is gracious may forgive, and Satan who is a most shameless and malicious accuser, may be confounded. Qui se accusaverit, vocem parati accusatoris excludit, qui solet acer●…are Ambrose. peccata & uniuscuiusque exaggerare ●…agitia: Satan confounded when we confess our sins. obstruit ●…s eius qui de seipso fuerit ante confessus; This is the great vantage we have by declaring our own sins to the Lord, Qui sua delicta non ta●…uit, ☞ videtur in se doluisse quod fecit, in diabolo prodidisse quod suasit; that in so doing, we show ourselves sorrowful, and penitent for the evil we have done, and therewithal also become accusers of Satan, by whose subtle instigation we did the evil. Last of all, we learn here that than our life is well governed, when we declare the course of it A profitable rule to make us live godly. to the Lord, & lay open our hearts nakedly before him. This David protests of himself, Acta mea Basil. tibi Domine manifestani omnia: and in another place, that he set the Lord always before him. And this is it which is praised in Henoch, that he walked with God. Happy is the man, whose ways are so ordered, that before his actions he consults with the Lord; in his actions, he remembers the Lord; & when he hath done, presents them to the Lord: if they be good, seeking his approbation; if they be evil, seeking pardon & forgivene ●…of them. Teach me thy Statutes.] Now follows his prayer, After confession he joins prayer for amendment. wherein he seeks light from God to direct him in his ways Non satis est ut confiteamur errorem; verumetiam si corrigi volumus, à Domino Ambros. postulemus, ut doceat nos iustificationes suas ne postea See ver. 12. errare possimus: It is not enough to confess and declare our former errors to the Lord, but ●…e should seek to be coriected by his grace, in ●…ime to come. These two benefits the Lord gives Remission and renovation are two inseparable benefits. them together; ●…emission of sins; and renoua●…ion of their sinful nature: and his Saints seek them together, Mercy and Grace; Mercy for remission ☜ of former sins, and Grace for renoua●…ion of their hearts in time to come. And this is to be marked for careless and carnal professors, who seek pardon of former sins, but have no care of amendment for the time to come: these ●…buse the mercy of God, and turn his grace into wantonness; seeking, as it were, a liberty to sin, and not a deliverance from sin. More concerning this petition, see out of the twelfth Verse in the second Section Beth. VER. 27. Make me to understand the way of thy precepts, and I will meditate in thy wondrous works. DAVID yet continues in his former supplication, We have great need to pray for further light. for further illumination of his understanding. If the light that is in thee be darkness, how great is the darkness? Where the mind is darkened, the heart can never be rightly ordered; therefore prays he the more instantly for light unto his mind. The ways of sin, we know them, and can We can walk the ways of sin without a teacher, not so the ways of God. walk in them without a teacher: yea, man out of his own corruption hath been the first inventor of many sinful ways, which before him have not been known; but as for the ways of God, we can neither know them nor walk in them, unless we be taught of God. Again in this continual opposition, which he Miserable is man so long as his way and Gods way are different. makes between his ways, and Gods ways; let us remember, how by nature man hath a way of his own, different from the way of God. This division began by the first transgression, wherein man preferred the way of Satan to the way o●… God: & yet the division continues, because man naturally is inclined to walk in a way contrary to that which God commands him; which if in time it be not remedied, will not fail to bring man to a miserable and unhappy end: for he who walks not in the way of God, can never come where God is; but must be divided from the light & joys of God, and have his portion in utter darkneesse, in that lake that burneth with fire & brimstone. And I will meditate.] If we seek good things Good things should be sought from God for good ends. from God, we should seek them for good ends, specially that we may be enabled by them to serve God; so will the Lord be entreated to give them, when he sees we seek them that we may return them to himself. Ye ask, saith S. james, and jam 4. receive not, because ye ask amiss, that ye may consume them on your own lusts: therefore David seeking knowledge from God, promiseth to use it well; not as many do, who by knowledge wax proud, seeking knowledge to get glory to themselves. David seeks it that he may be the more able to meditate on the works of God, and in them to show forth his glory. He styles the works of God, marvelous works: The works of God are all marvelous. and so indeed they are; both his works of creation, whereby he made the things which are; and of his administration or providence, whereby he conserves them: but most of all, marvelous are his works of man's redemption; that is the Great mystery of godliness. But some of them we admire not, because we know them not; others of them custom draws in contempt. VER. 28. My soul melteth for heaviness: raise me up according to thy Word. THe meaning is, that he was sore weakened The godly sore humbled by affliction. by the greatness of his grief; & therefore prayeth the Lord to revive, strengthen, & confirm him. Even as a thing which melteth, consumes away by piecemeal, till nothing be left; Vires eius paulatim difflu●…hant sicut aquae: so did he find the life & strength of his soul docaying, through the extremity of his grief. In the first part of the verse, his eye is upon A Christian is either looking to his own necessities, or to God his mercies. himself: in the second it is up to the Lord. Happy is the man, whose whole care is about one of these two; that either he is looking to himself, considering his necessities; or looking to the Lord, attending his mercies. Heaviness.] There is nothing may comfort a Natural comforts cannot sustain a man i●… spiritual troubles. natural man, but David had it: yet cannot all these keep him from that heaviness, whereunto, as witnesseth St. Peter, the children of God are subject in this life, through their manifold temptations. 1. Pet. 1. The men of the world are so far from this disposition, that if they have health and wealth, they marvel what it is should make a man heavy: they are not acquainted with the exercises of a feeling conscience; they know not the defects of the spiritual life, & are not grieved at them: being dead in sin, they feel not that they want life: all their care is to eat and drink, and make merry. But miserable are they; for in their best estate, they are as Oxen fed for the slaughter. Woe be to them who laugh now, they shall Luk. 6. mourn: but blessed are they who mourn now, for they shall be comforted. The particular causes of the heaviness of a Christian's should not think that their temptations are singular. Christian▪ are according to their particular temptations; which no man is able to rehearse: where because it is a common disease to them all, that every one of them thinks his own temptations singular; let them remember that warning of the Apostle, No tentation hath overtaken you, but that 1. Cor. 10. which appertains to men. But seeing our Saviour saith, that His yoke is Christ's cross is such a burden, is easeth them on whom it ●…eth. easy, and his burden light; how is it that his children find such heaviness in bearing of it, and following him? It is true indeed, the burden of Christ is light: Quidenim levius eo o●…ere, quod ●…ern Epist. 72. non solum non oneraet, sed portat omnom cui portandum ☜ imponitur? for it is such a burden as is not burdensome, but rather bears up every man who bears it: not unlike the wings of a fowl, which are so borne by the body, that they bear it, and make it more agile or light. If then we find any heaviness, it is because If we find it heau●…, blame ●…ur corruption. our corrupt nature will not conform herself to the similitude of Christ, and refuseth to submit her neck unto his yoke. This is it that breeds in us heaviness and grief, that we find a power of corruption in us, which will not subject itself to him whom our soul loveth. Raise me up according to thy word.] They have not all learned to pray, who use They have not all learned to pray, who use to pray. prayer: many in this age send up unto God confused prayers, rising from the sense of their miseries, whereof they desire to be relieved. Pagans do as much; when they are in trouble, they lift up their eyes to God, and desire to be delivered from it: But we must remember first to Rules for prayer. offer up our prayers in the name of CHRIST; whom because Pagans know not, the Father cannot be well pleased with them. Next, to frame our petitions according to God's promises, as here David doth: otherwise, to offer prayers for that which GOD hath not promised, or are not according to the word, it is to offer uncouth fire to the Lord, as Chore, Dathan and Abiram did, to their own destruction. VER. 29. Take from me the way of lying, and graciously grant me thy Law. IN the remanent four Verses of this Section, Our life should be ordered by the word. there is a continued prayer; wherein David craveth grace of God to order his life: not according to the counsel of Nature, which is a lying way; but according to the word, which he only acknowledgeth to be the way of truth, adding these protestations: that he had chosen it; his heart cleaned to it; and he would continue in it. In this Verse, we have first to see what is this way of lying, that we may understand the meaning of his petition. By the way of lying is to be All the ways of sin are long ways. understood all that is in man his nature, not agreeable to the word, whether it be counsels, or conclusions of the heart, or external actions: and it is called a lying way, because nature promises a good to be gotten by sin, which man shall not find in it. And unto this deceit of sin David acknowledgeth The deceitful way of sin is within every man by nature. himself subject with the rest; for why? he would not pray the Lord to take that away from him, which were not in him. In nobis est, & interius manet via iniquitatis, ideoque studiose agendum Amb. est, ut eam à nobis separemus. David was a regenerate man; but there are none so well renewed in this life, who may not find something in themselves that need further reformation: Sed quia haereditarium iniquitatis glutinum mentibus inhaesit humanis, opus est liberantis auxilio: but this separation of a man from the way of iniquity, is a work of great difficulty, to be done only It is a work of God's power to separate us from it. by the power of God, both because the way of sin is within us, and as an heritable evil is glued to our minds. For as it is Maiorum nostr●…rum attrita vestigijs, pathed and trod with the footsteps of our fathers; so are we naturally inclined without a teacher or counsellor, to follow them in it. Ideoque quia vulnus grand ac vetus est, & diu serpens, perfectioris medicinae remedia deposcit. And therefore, because it is a great wound & an old, it requires the remedy of more perfect medicine, than the wit or power of man is able to afford: which David well knowing, beseecheth God of his mercy to take away this evil from him. And further we see here, that whatever was Every sight a godly man gets of himself, is a spur to prayer. David his disposition, he gathers always out of it, an argument to move him to prayer. It is wisdom for a man▪ above all things to take heed to himself. But sure, he hath never learned this aright, who when he hath looked to himself, looks not incontinent up to God; moved with the sight of his manifold necessities, to seek mercy and grace to supply them. And grant me graciously thy law.] He oppones The law of God, the way of truth in three respects. the law of God, to the way of lying. First, because it is the only rule of all truth, both in religion and manners: that which is not agreeable 1. to it, is but a lie, which shall deceive men. Secondly, it destroys, and shall at length utterly 2. destroy all contrary errors. As the rod of Aaron, devoured the rods of the Enchanters: so the word, which is the rod of the mouth of ☞ God, shall in the end, eat up and consume all untruths whatsoever. Thirdly, according to the 3. sentence of this word, so shall it be unto every man; it deceives none. Men shall find by experience it is true: he who walks in a way condemned by the word, shall come to a miserable end. And on the contrary, it cannot be but well with them who live according to this rule; Non est Ambr. via veritatis honor saeculi, sollicitudo mundi: vanitas temporalium est, veritas aeternorum. But had not David the law already? No doubt Then have we learned God's law, when it is written in the table of our heart. he wanted not the book of the law. He heard it, he read it, he professed it: yea, someway he understood it. What then is it he craves? Surely, that the law might be so imprinted in his heart, that it might abolish that natural vanity, and deceit of sin, which carried him to the offence of God. A necessary petition for these days: wherein the knowledge of the word is exceeding A warning to the professors of this age. great; but the zeal, spiritual life, and feeling of the hearts of men is not answerable unto it. They think all is well, in that publicly they profess it. They hear it with their ears; they speak of it with their mouths; they read it in their books finely bound; though in that duty many fail also. But certainly, when they think they have it, they want it; so long as it is not printed in the table of their heart, to frame their motions, affections and actions conformable to it. And this is it which David here craves. VER. 30. I have chosen the way of truth: and thy judgements have I laid before me. IN these last three verses we have the reason of If we have not good purpose▪ and desires, let us not look that God will bless us. his former petition, from his honest affection toward the word of God: wherein he declares that he had chosen it, he did cleave unto it, and was determined in all time to▪ come more and more to cleave unto it; therefore prayeth he God more and more to confirm him in this purpose. Non enim divina gratia datur bonum propositum non habentibus, the grace of God, is not given to such as in their heart purpose not to do good: and yet And yet good purposes have we not till God by grace work them in us. this purpose and desire to do well is not in the heart of man by nature, unless God work it by grace; for we are not of ourselves sufficient to think a good thought: It is God who works in us, both the will and the deed. Nos volumus, sed Deus Aug. de don●… persever. ca 13. operatur in nobis, & velle: nos operamur, sed Deus in nobis operatur, & operari; hoc nobis expedit & credere, & dicere: hoc pium, hoc verum; ut sit humilis & submissa confessio, & detur totum Deo. We will indeed; but it is God, who works in us that will also: we work; but it is ☞ God who works in us that working of good also; it is expedient for us both to believe and to say so: this is godly, this is true; that there may be in us a submiss and humble confession, & the whole prais of well-doing may be ascribd to God. And because man is ingenious to defraud God Another notable testimony of Augustine's, to prove that our good desires are of grace, and not of the power of nature. of the praise of grace, and to magnify the arm of Nature, let us mark another notable testimony this same Father gives to this truth, whereby the idle distinctions of the Adversaries are dissolved; Deus qui lux est interior is hominis plus illi praestat, quam lux oculo: nam lux oculum ad se Augu. contra Pelag. lib. 2. cap. 5. conversum illuminat, aversumà se, & clausum deserit; Deus vero non solum mentem ad se conversum ☜ illuminat, sed etiam mentem ad se convertit, quod lux oculo non praestat: GOD who is the light of the inward man, doth more to him, than the light doth to the external eye: for the light illuminates the eye that looks unto it, but forsakes the eye which is closed and turned from it. But the Lord doth not only illuminate the mind converted to him, but he also converts the mind unto him. Which thing the light cannot do to the eye. Diligenter itaque notandae sunt hae locutiones Conversion to God, is not of any free will in nature. in scriptures, Conuertimini ad me: & cum his comparandae, Convert nos Deus sanitatum nostrarum; ne putemus libero arbitrio nos ad Deum converti. We have diligently therefore to observe these manner of speeches in the Scripture, wherein God commands us to convert to him: and to compare them with others, wherein we are taught to pray, that the God of our salvation would convert us, and then shall we be converted; lest otherwise, we think that we convert to God of our own free will. This choice which David makes here of God's Our election of God's word, proceeds from his election of us. truth, proceeds from that choice and election, whereby the Lord before all time made choice of David, in Christ, to be one of his Elect. For as it is true of love; Herein is love, not that we loved God first, but that he loved us: wec could never have loved him, if first he had not loved us: so is it true of election; if he before time had not chosen us to be his people, we could never in time have chosen him to be our God. And this I mark What great comfort they have, who sincerely love the Lord. in them who love the word of God, & delight in it, who can say out of a good heart that the Lord is their portion, and the joy of their heart: this is a sure seal of their election, imprinted by the finger of God in their heart; assuring them, that what they are in love and affection toward him, that hath he been first toward them: and so much the more abundant in his love toward us, How far God's love is above ours. as he himself is greater than we. What is the eye to the sun? what is the Well to the Ocean? ☞ what is the earth to the heaven? By infinite degrees is man less than his Maker; and as far our love and affection to him, inferior to his love & affection toward us. As far as the heavens Esay. are above the earth: so far are my thoughts above yours, saith the Lord. This doth somewhat shadow it: but how far his thoughts are above ours, no similitude can express it. And thy judgements.] God's word is called his God's word called his judgement, and why. judgement, because it discerns good from evil, and is not a naked sentence: but as it points out evil, so it pronounceth plagues against it; which shall be executed according to the sentence thereof. The remembrance of this, screwed as an awband to keep David from sin; and shall keep us also, if as saith he, Psal. 16. we set the Lord still in our sight: and if, as here he doth, we lay his judgements before us. VER. 31. I have cleaved to thy testimonies: O Lord, confound me not. THe protestation of his former affection, Constancy in godliness, an effect of grace. is amplified by this; that as he had once chosen the testimonies of God: so by a constant affection he cleaved unto them. David was not a Temporizer; to make choice of the word this day, and reject it to morrow: as were those jews, who for a time rejoiced in the light of the Gospel, brought to them by the Baptist, and after rejected his testimony. True godliness, wants never upon her head True godliness, wants never the crown of perseverance. the garland of perseverance: where the hypocrisy of temporizers, who make a show of beginning in the spirit, and end in the flesh, is expressed by our Saviour, by co●…n which springs, & shooteth to the blade, but grows not to perfection, because it was never well rooted. And Basil compares Basil in princip. Preverb. these, qui bene coeperunt, & non perseverarunt, who begins well, but continues not, to unhappy passengers, qui naufragium prope portum patiuntur: who suffer shipwreck, not far from the harbour. Confound me not.] Forasmuch as David, in a Confusion, which godly men fear, is either desertion of God. good conscience, endeavoured to serve God, he craves that the Lord would not confound him. This is two ways done: either when the Lord forsakes his children, so that in their trouble, they feel not his promised comforts; and then great confusion of mind & perturbation is upon them: Or contempt and oppression of men. or otherwise, when he leaves them as a prey to their enemies, who scorn them for their godly and sincere life, and insult over them in time of their trouble; when they see, that all their prayer, and other exercises of religion, cannot keep them out of their enemy's hands. He trusted in God, let him deliver him. From this shame and contempt, he desires the Lord would keep him; and that he should never be like unto them, who being disappointed of that wherein they trusted, are ashamed. VER. 32. I will run the way of thy commandments, when thou shalt enlarge mine heart. HIs affection toward the word of God, is No constrained, but cheerful service pleaseth the Lord. yet further amplified by this; that as in time passed he had cleaved to it: so he promiseth with joy & alacrity to continue in it for the time to come; which he expresseth by the word of running. But he adds this protestation, or rather condition; that the Lord would enlarge his heart: without which grace, he grants he can make no progress in the way of godliness. Hereof we learn, how we should do the will of God, not by constraint, but cheerfully, & willingly: as one that runneth a race, intends the whole force of his body to advance himself forward, toward the end thereof. But here we may stand and lament; Alas, we Better not to begin then to break off the course of godliness. run not with David; oh that we could halt to Canaan with jacob: or at least, creep forward like children, to our father's house. But many, in steed of running, lie down; and which is worse, go backeagaine, like dogs to their vomits; or carnal Israelites, to their flesh-pots of Egypt: for whom it had been better, not to have known the way of righteousness. HERALD VER. 33. Teach me, O Lord, the way of thy statutes: and I will keep it to the end. THE life of man is compared by the Apostle, Our life is a race, & a restless battle. to a race; wherein all must run that look to obtain the high prize of the calling of God: and so run, that all the way they must fight with sundry adversaries, that stand up against them. There must be no declining, neither to the right hand, nor to the left: but as soldiers direct their way according to the commandment of their Imperator, Ambr. Non ipsi pro suo arbitrio viam carpunt, nec voluntaria In it we should follow the direction of our Captain. captant compendia, ne à signis recedant: so must it be with Christians; we should steadfastly look to JESUS, the author and finisher of our Heb. 12. faith: who for the joy set before him, despised the Cross, and endured shame: let us remember, our life should be a following of him. As Israel, in the wilderness, removed, or remained according as they were directed by the cloud in the day, and pillar of fire in the night: so should all the ways of our life, be ordered by the direction of God. Otherwise, as the warrior, qui praescripto The loss of such as walk not, and sight not by direction of their Lord. non incedit ordine, armatus non ambulat, rectaque via iter non conficit, mansionem paratam non invenit; who walks not the way prescribed to him, and goes not into it armed to resist the enemy, comes not to that mansion prepared by the Imperator for his followers, to enjoy such furniture, as he hath caused to provide for them: so shall it be with the straggling Christian, whose way is a declining from Christ; he cannot come to those mansions, which he hath provided for his followers, in his Father's house; nor be resreshed with his delicates. David knew this very well: and therefore is he so inquisitive to know the way of his Commander, and earnest to seek grace, that he may walk in it. David, as we said before, was a Prophet, endued The wisdom of God's book can never be sufficiently learned. with great understanding; yet doth he earnestly desire to be further taught of God: for the treasures of manifold wisdom locked up in the word, are so rich, that no man can attain to such measure of knowledge, but still he hath need to learn more. The Angels, who are full of eyes within & without, so figured for the greatness of their understanding (for which also Nazian. by Nazianzen, they are called, Secundaria lumina) Angels are scholars in the school of the Church & shall we think evil of it? are scholars in the school of the Church: for those things which are preached to us in the Gospel by the holy Ghost, sent down from heaven, The Angels desire to be hold; and shall we not delight to 1. Peter 1. learn with them, seeing for our salvation (whereof ☞ they are surealready) these things are preached? And I will keep it unto the end.] Here is a promise If God continue our teacher, we shall continue his servants. of thankfulness, not in word, but in deed. 〈◊〉 lege●… tu●…m ser●…are studui prosequar have cursum, neque fatigab●…r in medio itinere Vatab. ubi tu perrexer is me d●…cere. If thou continue a teacher of me, saith David, I shall continue a servant to thee. Perseverance cannot be, unless continual light and grace be furnished to us from the Lord. As the tree which hath not sap Perseverance is of God's grace. at the root, may flourish, but cannot continue: so a man, whose heart is not watered with the dew of God's grace continually, may for a time make a fair show of godliness, but in the end, shall fall away. We bear not the root, but the root bears us: let us tremble and fear. If we abide not in him, we become withered branches, good for nothing but the fire. Let us always pray, that he would ever abide with us, to inform us by his light, and lead us by his power, in that way which may bring us to him. VER. 34. Give me understanding, and I will keep thy law: yea, I will keep it with mine whole heart. HEre follows a prayer agreeable to this Wisdom should be sought from the most wise God. purpose; with a promise of thankfulness amplified. When God appeared to Solomon in a vision, and offered to give unto him whatsoever he would ask; Solomon as he had learned here from David his father, seeks a wise and understanding heart: which thing so pleased the Lord, that because Solomon did so, and sought not riches nor honour, the Lord promised not only to give him wisdom, which he sought, but riches and honour which he sought not. Let us also be moved, if we be the sons of David, to seek best things from the Lord our We are most welcome to God, when we seek greatest gifts from him. God, specially knowledge & understanding how we may serve him. Certainly so great and gracious is the Lord, so rich in mercy, that then our prayers are most acceptable to him, when we seek most excellent blessings from him. And I will keep thy Law.] True understanding Knowledge which reforms not is dangerous. rests not in speculation, but breaks out in practice. Naked knowledge breeds conviction; it were better to want it: for greater knowledge makes the judgement of the wicked greater, because that when they knew God, they glorified him not. But true understanding changes the heart; for by it not only do we behold the glory of God, as in the mirror of his word, but are changed into 2. Cor. 3. 17. the same image from glory to glory, by the spirit of the Lord. And this is that excellent knowledge of Christ, wherein the Apostle rejoices, to know the virtue of his resurrection, the fellowship Phillip 3. of his afflictions, and be made conformable to his death. And indeed then only is knowledge a blessing, when it works these happy effects in us. Yea, I will keep it with mine whole heart.] As True godliness with perseverance, hath sincerity. he promised before perseverance in God's service; so now he promiseth sincerity. Some are temporizers in Religion; these persever not in service. Some are hypocrites; these are not sincere: they draw near the Lord with their lips, but are from him in their hearts. David promiseth both perseverance, & sincerity; but so, that still he craves grace of God to perform them. When David offered materials, as gold & silver for building of the Temple, he blessed the Lord, & ascribed to him the praise, both of the things which he had offered (they were Gods own) & of the heart whereby he offered them. Now therefore, my God, we Any good we do, is from God. thank thee, and praise thy glorious Name. But who am I, and what is my people, that we should be able 1. Chron. 29. to offer willingly after this sort? For all things come of thee: and of thy own hand have we given thee. But how much more should we acknowledge this in spiritual graces? Have we any thing that we have not received? And when we do any good by his grace, should not the praise be returned unto him? Yea indeed, let us all say with ☞ David, all comes of thee, and of thine own hand have we given unto thee. David no presumptuous boaster. And where he promiseth that he will keep God's law with his whole heart; it is not a presuming Phil. ●…. See ver. 10. of perfection: Not as though I were already perfect; but a protesting of his sincerity, that he had not the false & divided heart of hypocrites. VER. 35. Direct me in the path of thy commandments: for therein is my delight. AS before he craved light to his mind: so It is not enough for us to have light; we have also need that God be our director to walk after it. now he craves grace to direct his heart, that he may follow it. Naturally, man is ignorant of the way to eternal life: and if any light or knowledge he have of it, yet is he easily miscarried to wander from it. Even as water, if it be not walled in, ad declivia fertur; of it own nature declines to lowest places, if the smallest passage be made unto it: Ita & humana natura Bafil. diabolo viam ad peccatum aperiente, ad id quod peius est proruit: so the nature of man rushes downward to sin, when any way thereto is opened to him by Satan. And therefore David, fearing his own infirmity, prays so earnestly that God would guide him, and not leave him to himself. Now the way which David chooseth to walk The narrow way that leads to heaven. in, is the path of GOD'S commandments: not any new way; but the old, and pathed way wherein all the servants of GOD have walked before him: and for which, the Grecians (as Euthymius noteth) called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euthym. quasi viam tritam. But how-so-ever this way be pathed, by the walking and treading of many in it, yet he acknowledgeth it is but one, yea, and a narrow and difficil path to keep; and therefore seeks he to be guided into it. As to The broad way that leads to hell. the broad way there are many roads and pathed ways into it, although they meet all in one end: all men go not to hell by one way; for we see many men abhorring a sin in others, who yet entertain a far more odious sin in themselves: but the narrow way that leads to heaven, hath but one path or road into it, from which if we decline, we fall incontinent into some road of the broad way that leads to hell. Let us therefore walk circumspectly, considering our natural disposition to decline, and the Our guide in the way is jesus, and how we should follow him. dangers and difficulties of the way: let us wait upon our guide, and follow his footsteps. Praecedit Christus ut sequamur nos: he hath gone before, that we should follow; he fasted and prayed, to train us up in the like exercises; he suffered, to learn us patience: Ascendit Crucem, ut doceret mortem non esse metuendam; he went up to the Cross, that he might teach us death is not to be feared. By this way of innocence, holiness, humility, patience, contempt of death, let us follow our guide, nothing doubting but this path shall lead us to his Paradise. For therein is my delight. Of this see Verse 47. VER. 36. Incline mine heart unto thy Testimonies; and not to covetousness. THis prayer, among the rest, no doubt Man stands between two Suitors, that seek him: happy are we, if we incline to the best. flowed out of David his sense: he found his heart evil inclined, at least tempted to bow a wrong way. For we stand between two parties that seek us: the one for our weal, the other for our wrack. The Lord on the one hand allures us; My son, give me thine heart: and offers us more for it then we, yea, or ten thousand worlds can be worth; and I shall be thy portion. ☜ On the other hand, Satan the deceiver, by fair, but false allurements, seeks to have our heart drawn after him. Happy is the man can consider this; that he may offer his heart to the Lord, and seek it as a grace, as here David doth. Unto thy testimonies.] God's word is called his Miserable are they, to whom the good word of God testifies evil tidings. testimony; because in it he testifieth his will, concerning his worship, and our salvation: and witnesseth also, how he is affected to every man. For out of it, to some men he speaks as a loving Father: to others, as a fearful judge. Men need not run up to God's secret counsel, to inquire how he is affected toward them: if they list, they may learn it out of his word. But, as Achab desired not to hear Michaiah, because he prophesied not good things unto him: so many now, because they do evil, can not abide the light of the word: they find no joy in the hearing of it, but are stricken with fear and trembling; as Felix was at the hearing of Paul. But in truth the blame is in thyself. Are not my words good to him that walks uprightly? Mich. saith the Lord. No doubt, if thou wert good thyself, the word of the Lord should testify good things unto thee. And not to covetousness.] He prays in particular, Covetousness a vile sin. that his heart may be di●…crted from covetousness; which is not only an evil, but as saith the Apostle, The root of all evil. David here oppones it as an adversary to all the righteousness of God's testimonies: it inverts the order of Nature, and makes the heavenly soul earthly. It is a handmaid of all sins; for there is no sin which a covetous man will not serve for his gain. We should beware of all sins, but specially of ☞ mother sins. VER. 37. Turn away mine eyes from regarding vanity; and quicken me in thy way. Having prayed for his heart, now he prayeth Why a Christian should take heed how he looks with his eyes. for his eyes also: Omnia à Deo petit, docens illum omnia efficere. By the eyes oftentimes, as by windows, death enters into the heart: therefore, to keep the heart in a good estate, Three things requisite to keep the heart. three things are requisite. First, a careful custody of the senses, specially of the eyes: for it is a righteous working of the Lord, Vt qui exterior●… Gregor. in job. lib. 2. oculo negligenter utitur, interiori non iniustè caecetur; that he who negligently useth the external eye of his body, should be punished with blindness in the internal eye of his mind. And for this cause, Nazianzen, deploring the calamities of his soul, Nazian. wished that a door might be set before his eyes & ears, to close them when they opened to any thing that is not good; Malis autem sua sponte utrumque clauderetur. The second thing is, a subduing of the body by discipline. And the third is, continuance in prayer. Every creature of God is good: and the beholding Every creature we see, should waken us to praise God. thereof, should waken in us an affection to praise God. Oculi idcireo dati sunt corpori, ut per eos intueamur creaturam, a●… per huiusmodi mirabilem Athanas. contra Gent. harmoniam agnoscamus opificem: for this cause were eyes given to the body, that by them we might look to the creature, and by the marvelous harmony which is among them, we might learn to know the Creator. But since the fall, the creature also is become subject to vanity: in every ☜ one of them hath the Serpent laid his deceivable snare to entrap man, and steal his affection ●…ut corrupt nature makes them snares to entangle us. from GOD: so that now, Inter tot passiones huius corporis, inter tantas illecebras huius saeculi, difficile est tutum, & intemeratum servare ve Ambrose. stigium: in the midst of so many passions, of so many allurements of this world, it is a dissicile thing to walk, and not to be snared. He that looks on a woman, saith our Saviour, and lusts after her, hath committed adultery. Behold in how short a time great guiltiness is committed. Malè sic vidit oculus: videat ergo & fungatur suo munere; non lubricae mentis imperio dirigatur ad lapsum, ut vitium referat pro officio. David knew this, he found the evil of it by experience: let us learn of him to watch over our eyes, that we may keep the heart the better. Quicken me in thy way.] Man by nature is Natural man quick enough to works of sin, but dead to works of piety. quick enough to walk in his own ways; and the works of nature, he can do them without a teacher: but unless the Lord put life in him, & keep life in his soul, quickening him at all occasions, he hath neither knowledge, nor strength, nor pleasure to walk in the ways of God. Of this petition, see ver. 88 145. VER. 38. Establish thy promise to thy servant, because he fears thee. Here is a prayer, with a reason. The God's promises are sure in themselves: but it is a great point to make them sure unto us. prayer is, that God would make sure his promise to David. The meaning is, I know o Lord, that thy promise is sure enough in itself, but I pray thee make it sure to me. Sure it is, the promises of God are most cercertaine, the earth may move, and mountains may fall: yea, the earth at length shall be shaken, and the heavens wimpled up like a garment; but one jot of the word of GOD shall not fail. This is the main point, whereat in all our life we should aim, To make sure our calling, & election; that the promises of God, most sure in themselves, may be made sure unto us. Many ways hath GOD confirmed his promise Many confirmations of God's promises have we. to us: First, by the blood of his son. Next, by his own oath: he hath not only spoken that he will give mercy to the penitent believer; but he hath sworn it, that by two immutable things, Hebr. 6. wherein it is impossible that he should lie, he might show to the heirs of promise, the stability of his counsel. But for all this, never is his promise sure unto us, till we receive the seal of the spirit of adoption. For this let us pray. To remedy our natural infidelity. For so long as we are in this body of sin, our infidelity will ever be sending out fears, and doubtings, and distrusts; against which, we have need to pray the Lord always to confirm us. Omnes enim Dei benignitate indigemus, et qui Bafil. extremum consecutus est virtut is apicem hac indiget continuò. No man hath made such progress in faith, but he hath need further to be confirmed: Lord incrcase our faith: Lord help our unbelief. And therefore, let not our wants and great weakness drive us to despair; but so much the more waken and provoke us to fervent prayer. To thy servant.] David frequently useth this style as very honourable: and indeed so it is. The It is an honourable style to be called God's servant. servant of God only is a free man, yea, and a King; but he who is not the Lords servant, though he were a Monarch, and ruler of the whole earth, he is but Satan's captive, and a servant of servants. O quam multos Dominos habet, A●…lrose. qui unum non habet! Because he fears thee.] He who hath received He that fears and loves the Lord, may boldly seek grace from him. from the Lord grace to fear him with love, may be bold to seek any necessary good thing from him; because the fear of GOD hath annexed the promises of all other blessings with it. Sometime, David brings the reason of his petition God's promises are cōditionall●… if we have not the condition, we have no interest in the promise. from the Lord; as from his mercy, or his truth: sometime from himself; as from this that he trusts in the Lord, ver. 42: or that he hath a great desire toward the Lord, ver. 40: or that he fears God; as here. All the promises of God are conditional: if the condition be no way in us, how shall the promise be performed unto us? It is true, the Lord is gracious & merciful, ready to forgive, etc. But what is that to thee, who repentst not, believest him not, lovest him not, and trustest not in him? VER. 39 Take away my rebuke, that I fear: for thy judgements are good. THere is a rebuke which comes upon the Rebukes of men, how to be borne. godly, from men, without a cause: and this, suppose it grieve the godly, yet they fear it not, but rather rejoice in it, according to that of our Saviour; Blessed are ye when men revile you, and speak all manner evil of you for my Math. 5. name's sake: be glad and rejoice, for great is your reward in heaven. With this meditation did Augustine confirm himself, against the detractions of his Adversary, who sought to empair the credit of his name: Quisquis volens detrahit August. famaemeae, nolens addit mercedi meae: He that willingly would impair my name, against his will increaseth my reward. And David glorieth in this, that the rebukes of them, who rebuked the Lord, had fallen upon him. The rebukes of God, how they are to be eschewed. There is again a rebuke and shame coming from God, as the fruit and just punishment of sin; & for this the godly are afraid: if they look to their begun sins, they know they have deserved it; they fear it, and therefore pray with David, Psalmo 6▪ Lord rebuke me not in thine anger. If again they look to the time to come, they fear, lest their infirmities bring them to shame, every one of them according to their several temptations. And this also they prevent by prayer; as here David doth. For it is to be marked, that a godly man is A godly man is more afraid for sin that he may do, them the wicked is for sin he hath done. more afraid for sins which he may do, than a wicked man is for sins that he hath done: as he lives in a continual sorrow for begun sins, so also in a continual fear of sins wherein he may fall. Semper est in dolore et tremore: the ☞ one for repenting of sin; the other for preventing of sin. For thy judgements are good▪] This reason David afraid of God's rebuke, not of man's. here subjoined, declares that the rebuke which he feared, was God's rebuke. The meaning is; As to man his judgement, it is so perverse, that I pass not for it at all: I know he condemns where thou wilt absolve. It is high many a time in man's eye, which is abomination to thee: but as to thy rebuke, I know Lord it comes never undeserved; for thy judgement is good. And therefore prays he, that the Lord would keep him from those sins which may bring shame and reproach upon him. VER. 40. Behold, I desire thy commandments: quicken me in thy righteousness. SOmetime he confesseth his natural inclination Motions of sin in the godly are not without motions of grace. to evil, as ye may see out of his prayers, in the verses preceding; sometime his new disposition by grace, unto that which is good. The children of God find in themselves motions of sin, but not without motions of grace to restrain them; the one fights against the other: and in this battle are we militant here upon earth; let us mourn for the one, and give thanks for the other with the Apostle, Rom. 7. He offers his desires to the Lord to be looked It is a good heart which dares present itself to the Lord. upon. It is an argument of a well set, and disposed heart, when a man dare present it unto the Lord, that he may look upon the desires and intention thereof. An evil conscience dare not do this: for as an eye, when it is hurt, craves some covering to hide it from the light; so the guilty conscience flies from the Lord, and hath no desire to come before him: let us refuse to live in that course of life, wherein we dare not be bold to look to the Lord, nor content that he should look unto us. I desire.] Our perfection in this life is rather Our perfection in this life is rather in desires then in deeds. in godly desires, then in a full obtaining of things desired, Phil. 3. yet have the godly this comfort; that where desires go before, satisfaction shall follow: for the Lord hath promised to fulfil the desires of them that fear him; Blessed are they who hunger and thirst for righteousness, Matth. 5. for they shall be satisfied: yea, sure it is, how great soever our desires be, we cannot desire so much as the Lord hath to give us; for he is rich in mercy, able to do abundantly, above all that Satisfaction shall follow desires, and God shall give us more than we desired. we can ask or think. Example hereof we have in Zaccheus; he desired but to see Christ, and he got not only a sight of him, but familiar speech of him: yea, Christ went to his house and dined with him, and made him by grace the child of Abraham. So shall the Lord do to all his children; he shall give them more than either they desired or looked for at his hands: For the heart 1. Cor. 2. cannot understand those things, which God hath prepared for them that love him. Thy commandments.] He saith not I have done God accepts from his children a will for a deed. thy commandments; but, I desire to do them. Let this serve as a Commentary to other places, wherein he makes protestation of his begun obedience: so gracious is the Lord, that in his children he accepts their will for a deed. There is no man so wicked but he desires mercy: As the godly desire mercy, so they use the▪ means. but the godly do so desire mercy, that first they desire the way to mercy. They know, that without sanctification no man can see the Lord; therefore all their care is to purge themselves, even 1. joh. 3. as God is pure: as here ye see for this end David prayeth for the grace of obedience. It was a preposterous desire of Balaam, who wished the Not so to the wicked. death of the righteous, and would not live the life of the righteous: no better are the desires of wicked men. Quicken me.] He acknowledgeth that his desires Desires without grace are like a false conception. were nothing, unless the Lord gave him life. As a false conception, which evanisheth and comes not to the birth; so is the desire of man, not quickened nor continued by the grace of God. More of this see ver. 149. 159. VAV. VER. 41. And let thy loving kindness come unto me, O Lord; and thy salvation, according to thy promise. Out of this Psalm we see how fervent, The fervent prayer of David may make us ashamed. and continual David was in prayer. Every third Verse he turns him to prayer. No marvel he was enriched with a great measure of spiritual grace: for he sought it diligently. Not like the cold professors of our time, to whom a cold morning prayer is sufficient for the whole day; and of that also oftentimes they are weary before they have done it. A lamentable evil, that having all good for the seeking, yet we should not seek. If we would consider how many sins we Four notable motives to make us more earnest and diligent in prayer. have contracted, which we must crave to be forgiven, & would offer up but one supplication for every one of them: and again, that albeit all our sins were presently forgiven, yet how ☞ readily should we fall into new sins, if we get no grace daily to reform us: and thirdly, how difficil a thing it is, against so many strong enemies, as Principalities, Powers, and spiritual wickedness, which with restless temptations pursue us upon the right hand, & the left, to enter through them all into the kingdom of God: and lastly, how our time is short; and when it is done, no more place of supplication will be left unto us: If all these, with many more, we did consider, they would waken in us a more earnest care, to call upon our God, while we have time. This whole section consists of petitions and It is not enough to seek from God, we must also promise to give him. promises. Petitions are two, ver. 41. 43. Promises are six. This, among many, is a difference between godly men and others: all men seek from GOD: but the wicked so seek that they give him nothing back again; nor yet will promise in sincerity to give. Their prayers must be unprofitable, because they proceed from love of themselves, and not of the Lord. If so be they obtain that which is for their necessity, they have no regard to give to the Lord, that which is for his glory: but the godly, as they seek, so they A trial of men truly religious, from counterfeit. give praise to God when they have gotten; and return the use of things received, to the glory of God who gave them. They love not themselves, ☜ for themselves, but for the Lord: what they seek from him, they seek it for this end, that they may be the more able to serve him. Let us take heed unto it; because this is a clear token, whereby such as are truly religious, are distinguished from counterfeit dissemblers. Let thy loving kindness, etc.] In his first prayer The kindness of God, ever brings salvation. he joins these two, God's loving kindness, and his salvation: and so it is, they go together inseparably. As for the kindness of man, thou mayst have it, and not be the better for it: the friend may love his friend, and not be able to help him; But man may be kind where he is not able to help. yea, the Father may look with compassion upon his child in danger, and not be able to relieve him; but the kindness of the Lord ever works salvation: he can do what he will, and none is able to resist him. All creatures in heaven & earth are under his command; health & sickness; life & death; heaven and hell: for he hath the keys of both. Let us seek his favour, that we may be saved: let us feel his love, and none evil present, nor to come, temporal, nor eternal, shall make us afraid. According to thy promise.] As David seeks As comfort should be sought from God, so for God's sake only. his comfort in GOD only, so seeks he it for God's sake: alleging nothing in himself, for which he should obtain it; but that the Lord, as of his mercy he had promised, so of his truth he would perform. And this is first for Papists; who either do Papists reproved. seek from others beside the Lord; or if they seek from him, they seek for others sake then for his: founding their prayers upon the merits of others, not upon the mercy of God, and merits of Christ only. And next, it gives this warning unto all men, that seeing the chiefest argument we can use in Such as would have God to remember his promise should remember their promise. prayer, to move the Lord to pity, is his own promise; we should remember alway to make conscience of our promise of service and obedience, which we have made to the Lord; otherwise, we can not with boldness seek comfort in that promise which God hath made unto us. VER. 42. So shall I make answer to my blasphemers: for I trust in thy word. SEe what great effects the sense of God's loving The kindness of God, is a sufficient defence against all evil will of man. kindness works in the hearts of his children: he fears no malice, nor power of man, who finds the Lord kind and merciful to him. This works gloriation against evil men; a bold confession before all men, as after follows; and toward God an holy conversation, in all his obedience to the law. For I trust.] Confidence in the promises of Faith in God's promises, is the Anchor of the soul. God's word, is the anchor of the soul; which holdeth it fast, that it abide stable, not driven to and fro with the wind of temptations: nay, not with the fears & terrors of death. I know whom I have believed. VER. 43. And take not the word of truth utterly out of my mouth: for I wait for thy judgements. BY the word of truth, Euthymius understands David prays for continuance of the grace of prophecy. the grace of prophecy: by which David comforted his own heart, and was able to speak to the edification of others, and to stop the mouths of his Adversaries. This grace the Prophet craves, that the Lord would never utterly take it from him. If at any time, in thy wise dispensation thou relent it, yet I beseech thee, never utterly to remove it. This judgement which David here craves to A great judgement, that men cannot use God's word which they have learned, to the edification of others. be averted from him, lies upon many: who do not mark nor perceive it, that they are so much the more miserable, that they know not their misery; in this, that having, and hearing the word of GOD so plentifully, they can neither use it to their own consolation, nor to the edification of others. And this proceeds from the evil conscience which is in them, that neither can they hear it with comfort, no more than Achab could hear Michaiah, because he never prophesied good unto him; nor yet can they speak it to the comfort of others: Unto the wicked, God saith, Psalm. 50. What hast thou to do to take mine ordinances in thy mouth, seeing thou hatest to be reform? Obmutescit Ambrose. facundia, si aegra sit conscientia: eloquence becomes dumb, when the conscience waxes diseased. For I wait.] God's judgements are sometimes God at length will declare that his word is a judgement, and that he will execute it. taken for his plagues, executed according to his word upon the wicked; with the which is ever▪ conjoined a performance of his promised deliverance to the godly: whereby he makes known, That there is fruit for the righteous, Psalm. Malach. how ever for a time he suffer them to be evil entreated; and that there is a difference between them who fear him, and them that fear him not. And this David here prays for; that the Lord would so deal with his enemies, that the truth of his word being declared upon them, the godly might have no cause to be ashamed for taking that word of truth in their mouths. VER. 44. So shall I always keep thy law for ever and ever. HEre is a protestation of thankfulness to Because the Lord changeth not, we are not consumed. his God; which he promiseth to declare in obedience. Whereof first we observe, how our standing, and persevering in the obedience of God's law, proceeds from God's loving kindness toward us, keeping his word of truth in our hearts and mouths. He is the stock, we are the branches; we bear not him, he bears us: let us abide in him, and give him the praise of all our well doing, and perseverance in it. Now, the doubling of the word, notes his The resolution of the godly, is not limited within terms, but extended to eternity. promptitude to God's obedience, and willing resolution to pers●…uere in it; not for a day, or a year, but always, yea for ever and ever: not in this life only, but in that also which is to come, as Ambrose expounds it; Pollicetur se & hic & Ambrose. ibi legem Dei custoditurum: hic in exemplari, in speculo, in enigmate; illic in ipsa facie veritatis. And the same also hath Euthymius. Custodiam legem tuam non tantum in hoc saeculo, sed & in Euthym. futuro; quod saeculum saculi appellatur, tanquam praesenti saeculo honoratius. VER. 45. And I will walk at liberty: for I seek thy precepts. THere is a liberty of the flesh, taken by Carnal liberty is but thraldom. men, not given by God; falsely so called: for it is not liberty indeed, but thraldom; where men casting off the yoke of GOD, give over themselves to follow their own affections: which can never but breed them doubts, fears, and horrible terrors, wherewith they are straited, so that they know no outgate; Improbus in seipso coarctatur malitiae suae Ambrose. laqueis strangulatus. Take to you for an example, a covetous wretch, every day extending the borders of This is evident in men given to covetousness. his possession, excluding his neighbours: doth the enlarging of his bounds, enlarge his heart? doth he therefore walk at liberty, because he hath more ample rooms? No, no: Quantumcunque domus suae spatium porrexerit, clauditur angustis opinionis suaefinibus, evi quod habet non est satis. But howsoever large his possessions be, he is still enclosed in the straits of his own narrow heart, which thinks he hath nothing at all. And so is it in all other sins; the giving ☜ of liberty to the will of man, draws on a thraldom: whereby he is not only captived of his own affections, but straited with the sense of wrath in his conscience, which always follows evil doing. Esay 28. This is that straight bed, wherein God threatens In men given to concupiscence. to cast the wicked, in a punishment of their carnal liberty. Herod took this liberty to defile his brother's wife: he beheaded john for reproving of it; and so thought the more freely he might enjoy his sinful pleasure: but did he by this means walk at liberty? No: on the contrary, he cast himself into the straits of a terrifying and accusing conscience; he could never be quit of john, whom he had beheaded: for he conceited, that jesus was john risen again from the dead. What ever mirth he pretended in his countenance, he found himself sore straited with anguish in his conscience. True liberty is that which GOD gives, and True liberty, wherein it consisteth. whereof our Saviour speaketh, saying; Then are you free, if the Son make you free: he looseth us from all other bondage, that he may bind us to himself only. And this liberty consisteth, first in our deliverance from the tyranny of our own lusts, by which all those are thralled, who shake off the yoke of God: and next, in the freedom of a peaceable conscience, which is a Christians Paradise on earth. VER. 46. I will speak also of thy testimonies before Kings, and will not be ashamed. IN these three last verses, David promiseth a A threefold duty of thankfulness, promised by David. threefold duty of thankfulness. First, the service of his tongue. Next, the service of his affections. Thirdly, the service of his actions. Bona conscientia maximum semper praestat solatium: Euthym. a good conscience, renders always great Basil. consolation: & vitalegitima fiduciam procreate, A good conscience makes great boldness of speech. and an honest life, makes great boldness, to speak without fear or shame: as ye see in David toward Saul; in Elias to Achab; in Paul to Agrippa, to Festus and to Felix. The first duty that here he promiseth, is to speak of the testimonies of God before Kings. This is not a small thing, if we do consider, that albeit no sort of men be more obliged to No sort of men more obliged to God than Kings: yet commonly, none more unthankful. God, than Kings are, yet unto none is God's word more unwelcome then to them: for the most part, they are so accustomed to command, and to give out words for laws unto others, that they think strange to hear of a word which should stand in steed of any law to them. It is a rare thing to find a josiah, whose heart melted at the hearing 2. Kings. 13. 25 of the law: like unto him was no King before him, who turned unto the Lord with all his heart. Where such are given to a people, they are the exceeding great blessings of God. If David was not ashamed to speak of God's The subject of out talk, should be God's word. word before Kings; far less may we think was he ashamed to speak of it before his familiars and companions: as he protests he would do in another place; Come unto me, all ye that fear God: and I will tell you what God hath done to my soul. This may convince the unthankfulness of this age, who hath tongues for every purpose, but none to speak of the testimonies of God: yea, they are ashamed to speak of that subject, who without shame or measure speak of all other things. VER. 47. And my delight shall be in thy commandments, which I have loved. THe next thing he promiseth, is the service Delight in God's word, is a proof of true godliness. of his affections. It is not a small progress in godliness, to delight in the commandments of God. Our corrupt nature counts them burdenable: but the grace of Christ makes us find his yoke easy, & his burden light. And indeed, so do his children esteem of it; who have found by experience, there is more solid joy in the obedience of God's commandments, then in all the perishing pleasures of sin. And would to GOD, they who of a long time None can discern between worldly & spiritual pleasures, but they who have proved them both. have proved the pleasures of transgression, would turn them, and prove by experience on the other hand, what comfort there is in mourning for sin; what is the joy of a good conscience, and the sweet inward pleasures of a godly conversation: they should then easily perceive, that the delights ☞ of the one, do by infinite degrees surmount the pleasures of the other. Natural men, do some external works of Actions of God's worship, are nothing without a delight in them. God's worship; but not with an inward delight: this is no acceptable service to God. They assemble themselves on the Sabbath with the godly, to hear the word: but what the one doth of delight, the other doth of custom, or compulsion. The Lord looks to the affection, moreth●…n to the action: and we should not only consider what we do, but how we do it; ●…o to come to the Temple, that we come with Simean, by motion of the Spirit; so to hear the word, that it be with spiritual joy and delight, as David did. And this also condemns those of our age, to whom the word of the Lord is a reproach & weariness. VER. 48. Mine hands also will I lift up to thy commandments, which ●…haue loved: and I will meditate in thy Statute. THe thi●…d 〈◊〉 pron●…h, is the service The world is now full of ●…outilate Christians. of hi●… actions; that he will lift up his hands to 〈◊〉 practice of God's commandments: Dabo ope●… in ut sactis exprima●… Vatab. mandatatua. The kingdom of God, is not in word, but in power: we are the d●…ciples of that Act. 1. 1. Master, who first began to do▪ then to teach. Qui fecit & docuit hi●… magnus v●…cabitur: but Basil. now the wo●…ld is full of mutilate Christians; either else they want an ear, and cannot hear ☜ God's word; or if they hear, they want a tongue, and cannot speak of it; or if they have both, they want hands, and cannot practise it. Concerning his protestation of the love of God's commandments, and his meditations of them, see ver. 15. 103. 111. ZAIN. VER. 49. Remember the promise (made) to thy servant; wherein thou hast caused me to trust. THe first verse of this section contains a prayer, that God would perform the promises he had made unto him When he prays God to remember, How God is said to remember. we must not think that he chargeth the Lord with any oblivion. Nulla in Deum cadit aut oblivio, Euthym. aut reminiscentia. The godly sanctify the Lord in their heart, and think more reverently of his Majesty then so: but his Memor esto, is all one with this; Perfice et ad finem deducito: Remember, that is, perfect and accomplish, the promise made unto me. Made to thy servant.] As David beseecheth the Gods promise made to us, and our promise made to him, would be remembered together. Lord to remember his promise; so he protests verse 52. that he remembered the judgements of GOD, and was comforted: and verse 55. that he remembered the name of the Lord in the night. It is but a moekerie of GOD, to desire him remember his promise made, where we make no conscience of the promises we have made to him. But alas, how often fail we in this duty, and so in our own default diminish that comfort we might have of God's promises, in the day of our trouble? David had a promise of an earthly Kingdom, but his comfort was not in it. But what promise is this that God made to David? There is a promise made him concerning the Kingdom of Israel; and for this he prayed, 2. Sam. 7. Who am I, O Lord God, and what is mine house, that thou hast brought me hitherto, & c.? 2. Sam. 7. 18, 25, 28. And now Lord, confirm for ever the word that thou hast spoken concerning thy servant, etc. For thou art God, and thy words are true, and thou hast spoken this goodness concerning thy servant. But his comfort in trouble stood not in this promise, nor performance of it. The promise whereof he means here, is the In the promise of mercy stands the comfort of the godly. promise of mercy and grace, which God in his covenant hath made to his children: and this, as every one of God's children accounts their own by a particular application of it, unto themselves; so David not excluding others, and yet including himself, speaks of this promise, as properly and particularly belonging to him. And so also did In the general promise, there is included a particular to every believer. that woman of Canaan rest in the general promise of God's mercy, as if it did contain a particular promise to herself. And therefore by no temptation; yea, not by Christ's contrary affirmation, made for her trial, could she be removed from this ground, That the general promise of mercy, made in the Covenant, contained a particular promise unto her; howsoever not under the name of a child, yet under the name of one (albeit unworthy) belonging to the family of God. And this proceeds from the nature of faith, The nature of faith. by which the godly apprehend God as their Father, Christ as their Saviour; and in him all God's promises made generally to his people▪ as if they were made particularly and by name unto themselves, How faith collects out of God's promises assurance of salvation. collecting hereof the certainty of their own salvation. The proposition being furnished by the word, the assumption is made by faith, and makes the conclusion most ce●…taine; the ground of all being Gods unchangeable truth, and the stability of his counsel▪ which he will not change for the changes which are in his weak servants, but constantly performs for his own names sake. Sanctis quodeunque spoponderit implere Ambrose consuevit, nostrarum immemor iniquitatum, suarum non immemor sponsionum: the Lord perfits that which he promiseth to his Saints; unmindful of their iniquities, not unmindful of his own promises. Wherein thou hast caused me to trust.] This is It stands with the honour of God's truth to perform his promise. a most forcible argument to move the Lord to the performance of his promise, When his children declare unto him, that it stands with the honour of his truth to do ●…o. The like of this argument is used by jeremy: O Lord, i●…●…e deceived, thou hast deceived me; which is, as he would say a thing impossible that so should be. And so David confirms himself here; that he could not be disappointed of his hope, unless that the Lord did fail in his truth: which cannot be. Thus ye see, when the godly rest assured of Assurance of salvation in the believers, is no arrogancy. their salvation, they are neither presumptuous nor arrogant, but give glory to God, and the praise of undoubted truth to his promises. Non Ambr. est arr●…gans usurpatio; sed fidelis, quia verum Deum non posse fallere confitetur; It is no arrogant usurpation, but a faithful depending: for he acknowledgeth, that the most true God cannot beguile him. And again, Non usurpatoriè speravi quae ut sperarem ipse fecisti: I have not hoped by usurpation, bu●… it was thou Lord, who caused me to hope. servus sum, expecto alimentum à Domino: ☜ miles▪ sum, exigo ab imperatore stipendium: vocatus sum, postulo ab invitante promissum: I am thy servant, and wait for nourishment from thee, who art my Lord: I am thy soldier, and require wages from thee, who art my Captain: I am called, and seek from thee who called me, that which thou hast promised. Let this serve for an answer to the adversaries An answer to 〈◊〉, who so speak of it. of the truth, who say it is arrogance & presumption, for any man to affirm the certainty of his salvation: Propter hoc da●…sunt digna quaedam & Ber●… in Septuagesi●…. Ser. 1. indicia manif●…sta salutis, ut indubitabile sit eum esse de numero electorum in quo ea signa permanserint; For this cause some signs and manifest tokens of salvation are given, to the end it may be out of doubt, that he in whom they remain, is of the number of the elect. Non arrogantia est, Aug. Ser. 28. sed fides, praedicare quod acceperis: It is not arrogancy, but faith, to speak of that mercy which thou hast received. To this purpose, let us remember, that the Arguments to confirm us in the certainty of our salvation. promises made to us, are of God's free mercy: that the grace to believe, which is the condition of the promse, is also of himself; For faith is the gift of God: thirdly, that the arguments by which he confirms our faith in the certainty of our salvation, are drawn from himself; not from us. As first, from the nature of God: He is faithful 1. Cor. 1. who hath called us to the fellowship of Christ, and will also keep us blameless to the day of Christ. And again, He who hath begun that good work Phil. 2. in you, will also perfit it against the day of Christ. Secondly, from the nature of that life which Christians are sure of perseverance; proved by four reasons. Christ communicates to his members: they live in him, or rather he lives in them; Now in that I live, by the faith of Christ I live: yet not I any more, but Christ liveth in me. Now this is the nature Gal. 2. of the life of Christ; that it is no more subject to Rom. 6. dying, as witnesseth the Apostle. Thirdly, from the nature of that seed, whereof we are begotten: for as the seed is, so is the life which it giveth. Now the seed, ●…aith Saint Peter, 1. Pet. 1. is immortal: and beside, that holy unction, by which the Lord corroborates and strengthens 1. joh. 2. his children, is called a permanent and abiding unction. All these prove a perseverance of God's favour. VER. 50. It is my comfort in trouble: for thy promise hath quickened me. THis Verse contains a commendation of Commendation of God's word. the word of God, from the excellent effects and fruits thereof; to wit, that the comfort thereof upholds God's children in trouble, when all other comforts fail them. The lawful comforts of nature, such as meat, and drink, & recreation, become loath some to men in heavy diseases. And as to the unlawful pleasures of sin, they are so far from helping our comfort, that they increase our terror in the day of trouble; only the word of the Lord sustains us, and assures ●…t will uphold us when all other comfort will fail. us, that our light & momentanean afflictions shall cause to us at the length an infinite weight of glory: Facilè superant●… adversa, si sit spes quae consoletur: Ambrose. quisquis enim meliora sperat, levioribus non frangitur. In trouble.] He telleth not what kind of trouble If we make no conscience of God's word in prosperity, it shall not comfort us madue●…sity. he was in; neither was it needful: for there is no sort of tentation can befall us▪ for which the word of God doth not furnish unto us sufficient consolation: Providing always we make conscience of it in prosperity; otherwise, it shall be a comfortless word to us in our adversity. For thy promise hath quickened me.] As the The Word of God is the life of our soul. life of our souls, at the first cometh by the Word; so is it conserved by the same Word. When temptations oppress us, so that we faint, and our life is gone, it is the Word that revives us: Vt connexio ista animae, & corporis nostri, spiritu vitali animatur, alitur, & tenetur: ita verbo Dei, & spiritali gratia anima nostra viuifi●…atur. As the connexion of this body and soul is made, and conserved by natural breath; so is our soul quickened by the Word and spiritual grace. As therefore we love our life, let us love the word of the Lord. If such fruit be in his promise, what is in the performance? And if the promises of God render such joy to the believing, what joy may we look for in the full performance of them? VER. 51. The proud have had me exceedingly in derision: yet have I not declined from thy law. Here is a protestation of David his honest Mockeries and taunt of evil men, is a part of Christ's cross. and constant affection toward the word of God; That albeit he was sore tempted by the derisions of the proud, yet he declined not from the Law of the Lord his God. Let no man who is truly religious, think that he can eschew the mockeries and derisions of the wicked: this is a part of the cross of Christ jesus; they railed upon him, they nodded with their head, and fleered with their mouths, and mocked him: but patiently did he suffer this contradiction of sinners. Ishmael was the first, for any thing we read, Ishmael first began this kind of persecution. who began this kind of persecution: but ever since, Satan hath continued it in his cursed instruments, like unto him. As he that was borne after Gal. 4. the flesh, persecuted him that was borne after the Spirit; even so is it now. Let us take up the cross of our Lord, and follow him, and be content to bear with him the rebuke of the wicked. Concerning this style of the wicked, whereby they are called proud, see ver. 69. 78. VER. 52. I remembered thy judgements of old, O Lord, and have been comforted. MAny are the impediments of godliness: Godliness hath many impediments. for beside the corruption of our own nature within us, we have the corruption of other men fight against us. By their profane speeches they corrupt us; by their evil example they infect us: and if that way they cannot come to speed, than they speak evil of us, they lie, they rai●…e, they mock us, leaving nothing undone that may disquiet us in ourselves, and disgrace us to others. Against this impediment, David here shows how he was sustained by remembering the judgements of God, which in former ages he had poured If we remember time begun, forethink time to come, the temptations of the time present shall not readily overcome us. out upon the like profane men. If we shall only look to the present time, forgetting the by past judgements of God, & not forthinking of the wrath to come upon the wicked; their present prosperity shall be witch us, and we shall be in danger to be carried away with them, after deceitful vanity: but let us go with David unto the Sanctuary of God, and with Abaeve to our Watch-towre, where we may look out, and see what hath been the miserable ends of the wicked: and we shall say, they buy full dear their short and perishing pleasures; for their prosperity is Prou. 1. their ruin. VER. 53. Fear is come upon me, for the wicked that for sake thy law. Lest it might seem out of the former Godly men pity the wicked. words, that David's comfort stood in the destruction of the wicked by the execution of God's just judgements upon them; he adds this, that their impiety was the cause of his fear and grief, and that he was partim iratus quòd Euthym. legem Dei contemnerent; partim dolens quòd ipsi perituriessent. This is the meekness and love which the godly carry, even toward those who have offended them; they are touched with a commiseration of them: not so much for any wrong done to themselves, as for the evil they Not so much for wrong done to them, as for the evil that redounds to them who do it Ambr. see their enemies incur by wronging them. Nam qui fortior est, non proprtam dolet contumeliam, sed aliena peccata; et in sua iniuria lapsum alterius ingemiscit. As a loving father offends at the contumelious words he receives from his frantic child, not so much sorrowful for the wrong done to himself, as for the disease of his ☜ child, which for●…eth him to speak that which he should not: so godly David; Dolebat, non quia contemnebatur, sed quia lex Dei relinquebatur, & eorum qui hoc faciebant damnum dolebat, quòd Deo perirent. He was afraid and grieved at the sins of the wicked, who scorned him; not because he was contemned, but God was offended▪ nor yet for any loss he suffered by their sins, but for the harm they did unto themselves. The impiety of wicked men, is here described The weight of sin aggravated by this, that it is a forsaking of God's law. to be a forsaking of God's law; thereby letting us know, what is the weight of sin. The law is holy & good, containing in it a most perfect rule of righteousness; and therefore, the forsaking of it, cannot be but a very high crime. And sure it is, many of this age are guilty of it, in regard of their deeds; how ever it be, that in regard of their words, they will not hold with it: but when God shall judge them, what ever liking of the law they pretend in word, they shall be found indeed forsakers of it. VER. 54. Thy statutes have been my songs, in the house of my pilgrimage. HE still insists in a commendation of the They who count God's word a weariness, which David accounted a refreshment, are in a hard estate. word of God, from the comforts which he found in it in the time of trouble. Naturalists, refresh themselves in their griefs, with profane Ballads and Songs; but these increase guiltiness, and consequently grief, but mitigate it not. As to David, he protests he sought his comfort in the word of God: worldlings count it a melancholic subject; but he found joy in it: let men in this take heed unto themselves. David was a man after Gods own heart; that is, approved of him: and they who count that to be a weariness, which he found to be a refreshment, how can they have this comfort, that they are also approved of God? Again, see how the Lord in his wise dispensation The word is convenient for every state of life. attempters himself to our infirmities. Our life is subject to many changes: and God by his word hath provided for us also many instructions and remedies. Every cross hath his own remedy, and every state of life his own instruction. Sometime our grief is so great that we cannot sing; then let us pray: sometime our deliverance so joyful, that we must break out in thanksgiving; then let us sing: If any man among In it we have prayers for crosses, and psalms for every deliverance you be afflicted, let him pray; if he be merry, let him sing. Prayers for every cross, and Psalms for every deliverance, hath GOD by his own Spirit penned unto us: so that now we are more than inexcusable if we fail in this duty. In the house of my pilgrimage.] Vatablus expounds Bodily banishment brings the godly nearer to the Lord, how ever it put them further from men. this, of his banishment among the Philistims; that when he was put from his native Country and kindred, and all other comforts failed him, that then the word of the Lord furnished matter of joy to him. And indeed, the banishment of God's servants, may cast them far from their kindred and acquaintance: but it chaseth them nearer to the Lord, and the Lord nearer to them. Proof of this in jacob; when he was banished, and lay without, all night in the fields, he found a more familiar presence of God, than he did when he lay in the Tent with father and mother. But we may rather with Basil, refer it to Our life upon earth, is but a banishment. the whole time of his mortal life: Omnem vi●…am suam peregrinationem vocare arbitror. So jacob acknowledged to Pharaoh, that his life was a pilgrimage: and Abraham and Isaac dwelled in the world as strangers. S. Peter therefore teacheth us, as Pilgrims, to abstain from the lusts of the flesh; and S. Paul, to use this world, as if we used it not: for the fashion thereof goeth away. Many ways are we taught this lesson: but slow are we to learn it. Alas, what folly is this, that a man should desire. to ☞ dwell in the earth, when God calleth him to be a Citizen of heaven? Yet great is the comfort we have of this, that It were a sore punishment to dwell for ever in our bodies as they are. the houses wherein we lodge upon earth, are but houses of our pilgrimage. The faithful Israelites, endured their bondage in Egypt the more patiently, because they knew they were to be delivered from it. If the houses of our servitude were eternal mansions, how lamentable were our condition? but God be thanked, they are but wayfaring cottages, and houses of our pilgrimage. Such a house was the womb of our mother: if we had been enclosed there for ever, what burden had it been to her? what bondage to ourselves? Such a house will be the grave: of the which we ☞ must all say with job, The grave shall be my house, job. 18. and I shall make my bed in the dark: if we were there to abide for ever, how comfortless were our estate? But GOD be praised, our mansion house is above; and the houses we exchange here on earth, are but the houses of our pilgrimage: & happy is he can so live in the world, as esteeming himself in his own house, in his own bed, yea, in his own body to be but a stranger, in respect of his absence from the Lord. VER. 55. I have remembered thy name, O Lord, in the night; and have kept thy law. THis verse contains a new protestation of his honest affection toward the word Private exercises, are surest trials of true godliness, and why. of God. Wherein, first let us mark his sincerity; he was religious not only in public, but in private: for private exercises are the surest trials of true religion. In the public, oftentimes hypocrisy carries men to simulate that which they are not; it is not so in the private: for then, either doth a man, if he make no conscience of God's worship, utterly neglect it, because there is no eye of man to see him; or otherwise, if he be indeed religious, even in private he presents his heart to GOD, seeking it to be approved by him: For his praise is not of men, but of Rom. 2. 29. God. Again, this argueth his fervency in religion: This age convinced of coldness in religion. for as elsewhere he protests, that he loved the word more than his appointed food; so here he protests, he wanted his night's rest, that he might meditate in the word. But now, so far is zeal decayed in professors, they will not want their superfluities, far less their needful refreshment, for love of the word of God. Every man's life declares if he remember God, or no. And have kept thy word.] David was not a naked professor of the word, but a practiser of it also: his life declared that he remembered the Lord; Fides probitas innocentiae memorem Ambrose. probant. VER. 56. This I had, because I kept thy precepts. AS sin is a punishment of sin, and How the beginnings of godliness, are ever blessed with increase. the wicked waxeth ever worse & worse: so godliness is the recompense of godliness. The right use of one talon increaseth more: and the beginnings of godliness, are blessed ☞ with a growth of godliness. David's good exercises, held him in memory of his God: and the memory of God, made him ever the more godly and religious. ch. VER. 57 O Lord, that art my portion, I have determined to keep thy word. IT hath pleased the Lord to teach us, God teacheth us both by precepts and examples. not by precepts only, but examples also: in the one, he teacheth us what we should do, if we would be saved; in the other, he lets us see what the godly before us have done, that they might be saved. If we were the first, who have entered into that narrow way that leads to eternal life, our faintings, fall, backslidings, were somewhat excusable: but that way is now Via trita; in every part of it we see the footsteps of our brethren, who have trodden it before us. All of them entered into Canaan, All the godly who 〈◊〉 〈◊〉 before us. call upon us. standing on the other side of Iorden, and call upon us by their example, who yet are i●… the wilderness, and on this side of Iorden, Come ☜ forward, fear not, faint not; the way indeed is hard and difficile, but the end is sweet and joyful. We have felt with you the pains of the one, come ye forward, and enjoy with us the pleasures of the other. Thus being compassed with so great a cloud of witnesses, who have trodden Heb. 12. the way before us, and by faith have inherited the promise; we are altogether inexcusable if we do not follow. Among many, we have here the Prophet David, who hath gone before us; and by his Among the rest David calls us to follow him, counsel and instruction, teacheth us how to follow him. There is no doubt, but (as we spoke in the first Section) if we follow him in disposition, we shall also be partakers of his approbation. Some part of his disposition we have seen already: let us yet go after him foot by foot, neither turning to the right hand, nor to the left; not as Asahel followed Abner, that was for evil: If we would be partakers of his approbation. and therefore in this course he perished; as many shall do, who seek from David a patrociny for their sins, but make him not a pattern to them of repentance. But let us follow him, as the Prophet Elisha 2. Reg. 2. followed his Master Eliah; whom having once found, he would never again go from him. Let us walk with David in one way, that we may be partakers, with him, of one happy and blessed end. O Lord.] This verse contains a twofold A twofold protestation in this verse. protestation. In the first, he protests that God was his portion. In the second, that he had determined to keep the word of God. And this he conceives in such manner, that he directs his speech to God. Laying open his heart to God, he dare make bold, out of a good conscience, that God was his portion. It is a thing common to all sorts of men to It is a common thing to speak of God, not so to speak to him. speak of God; but to speak to him, is a grace proper to his children, even to them only. Either the wicked dare not come unto him; their conscience being so evil, that it is afraid to look unto the Lord, no otherwise then a wounded eye, which can not behold the light: or if at any time forced by necessity they would, yet they cannot come to him being void of faith, without which there can be no prayer. Access to the throne of grace, that we may Access to the throne of grace in the body, is the first degree of eternal life. speak with God, while we are in the body, is the first degree of eternal life: he shall never be afraid to go out of the body, and ascend to the ☜ Lord, who when he was in the body, went up by prayer, and got access to the Lord. This is the comfort of the children of God, that sometime they get such joyful access to God by prayer, that they wish and desire, that their soul at that same instant, might go out of their body with their supplication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Macar. h●…m. 8. Vt simul egrediatur anima cum precatione. David a great King, yet glories only in this, that God was his 〈◊〉. But who is this that glories, the Lord was his portion? Even David, a King of a most mighty people; of a flourishing kingdom, and a fertile land, flowing with milk and honey: but in this he rejoiceth not; all his comfort is here, that God was his portion. This I mark, to make Worldlings may be ashamed, who having less portions on earth, yet for them neglect the Lord. those worldlings ashamed, who have less portions of the earth than David had, and yet rejoice so in them, that they neglect altogether the Lord their God. They brag with Nabuchadnezzer of their buildings; Is not this great Babel, that I have built for honour of my Majesty? They talk foolishly with Nabal; Shall I take my flesh, and my bread, and give away? As if all that they have, were their own. And they glory with that Glutton, when their Garners and Barns are full; Now my soul, thou hast enough for many days: but a short time shall declare, that they have nothing at all, who have not the Lord to be their portion. Now, that we may be moved to make this Why we should choose God to be our portion. same election, which here David makes; let us first consider the loving kindness of the Lord our God toward us, who passing by all his creatures, hath set his heart upon man: all things he hath made for man, and man for himself, and for no other thing beside himself. This is evident in the creation: when he had God rested not in his work of creation, till he had made man. made his glorious works, the first, second, third, fourth, and fifth days, he considered them all in their kinds, and saw they were very good; but still he proceeded to create more, and could not rest, till he had made man. When man was created, then is it said that the Lord rested. No sight of the creature, could content the Lord, till he had seen man: all the thoughts of the divine mind ☜ aimed at him. When the Lord had created man, as the perfection of his works, the compend of his creatures, and the end whereunto he looked in creating all other creatures, than it is said, that he rested. O man, wherewith shalt thou require the And man should not rest content with any creature, but set his heart upon God. Psal. 73. 25. kindness of the Lord thy GOD? but by resolving with David, that thou wilt choose none for thy portion, but the lord Whom have I in heaven, but thee? And I have desired none in the earth with thee. Let us look to the creatures, & consider how they are very good; let us use them also: but so, that we remember always, how with them a greater ☜ good than they are, is offered unto us: namely, that good GOD that made them. What is the creature, if it be compared with him that made it? Can the work of a man's hand, be so excellent as man that made it? And why then shouldst thou think, that there is either beauty or virtue in a creature, for which it should be more desired and loved, than the Lord who made it? Pulchrum coelum, pulchra terra; sed pull▪ August. chrior qui f●…cit illa. Ethnics saw by the light of Nature, specially the Platoniques, that whatsoever good is in the creature, it is but Splendour quidam summi illius The greatest good in the creature, is but a sparkle of that infinite good in the Creator. boni; a certain beam of that great and infinite good which is in God: and that then only was the good which is in the creature rightly used, when by it, men learned to go up, and return to the Creator. But alas, such is our wretched corruption, that the same things which should carry us upward toward God, draw us down; and we are oftentimes so snared with the love of the creature, that we forget the Creator: not that any blame is in the creature, but as I said, in our own corrupt Every creature sends us from it, up to him that made it. nature; for every creature in the own kind, sends us to him that made it, speaking with such ☞ a voice as it hath, Seek not rest nor contentment from us: Go up, and seek it in him that made us; no contentment, no satisfaction have we to give you. The eye is not satisfied with seeing, nor Prou. 1. 8. the ear filled with hearing. This then is the first motive; that as the Lord would not rest till he had made man: so man is bound of his duty, never to rest till he find the Lord. The other motive is; It is impossible that Man was made for God, & no other thing but God can content him. man can get rest or contentment to his soul in any thing, but in the Lord his God. Man was made for God, and to the image of God, and therefore can no other thing fill and content the desires of his soul, but GOD himself. Caeteris rebus occupari potest, repleri non potest: Other Bernard. things may busy and vex the spirit of man; but cannot fill or replenish it. Fecisti nos Domine propter August. te, & semper in quietum est cor nostrum donec requiescat in te: thou madest us, o Lord for thyself, and our heart is always unquiet till it rest in thee. As the point of the Mariner's compass, touched with the Adamant, trembles ever, till it be directed toward the North; so doth the heart of man, till it be directed to the Lord. And as the Dove, which Noah sent forth of the A●…ke, went flying abroad, and could find no rest for the sole of her foot (the earth being covered with ☜ waters) till she returned again to Noah: so the soul of man may go through the world, carried in the body as a chariot, or otherwise flee abroad, and view all the creatures upon the wings of contemplation; but it shall find no place of rest, no creature to content it, till it return to the Lord. Otherwise, anguish of spirit, and sore tribulation shall be the portion thereof. But here it is demanded, whether or no is God is not the less portion of one, because he is the portion of another. this prejudicial to the rest of God's children, that David saith, The Lord is his portion? I answer, no manner of way: for the Lord shall not be the less the portion of one that fears him, because he is the portion of another; he is sufficient for all. Earthly heritage's are the less, when they are Earthly inheritances are diminished being communcated to many, heavenly are not so. communicated to many; and therefore oftentimes is there st●…ife among them about the division: here it is not so; there needs no contention about the division of this inheritance: one shall not have the less, because another hath much; the Lord shall be all in all: every one of his Saints shall be filled with his glory. We see, the Sun in the firmament shineth unto all the world; neither is there any man who thinks that the light is the less, because it is common to many. If GOD have created the Sun with such marvelous wisdom, that the light thereof is not the less to every one, because it is common to many, what may we look to find in himself? The general use of this towards us all, is to How the assurance of our election may be gathered. assure us of our election. If from our heart we have made this choice, that we can say in sincerity with David, O Lord, thou art my portion: we may be assured, that first of all he did choose us to be his inheritance. Ye have not chosen me, but I have chosen you, saith Christ. Herein is love, saith Saint john, not that we loved him first, 1. john 4. but that he loved us. If the Lord had not chosen us to be his peculiar people, we should never have chosen him to be our portion. The particular use of it is, first to those who Comfort for such as are poor in worldly things. are poor in worldly things; let this comfort them, that GOD is become their portion. The Lord is my Shepherd, I shall not want: what Psal. 23. 1. matter is it who have the greatest measure of God's movables? sith the permanent goods of the inheritance are ours. His movables I call the things of this world, which go from hand to hand: the permanent good is himself, his favour, his love toward us in Christ jesus. It was the infirmity of our father Abraham, Abraham's infirmity, should learn us to gather strength. when the Lord said unto him, Fear not, I shall be thy buckler, and exceeding great reward; that he answered, What canst thou give me Lord, seeing I go childless: As if this were no more, ☜ than all children, or gifts temporal whatsoever, that the Lord promised to give himself to him for a reward. It is marked in him, that by his weakness we may learn to gather wisdom and strength, never to think we can want any thing, seeing we have the Lord himself for our portion. The other particular use of it, is toward those Information for such as are rich in the world. who have received a greater measure of worldly things from the Lord, if with it they have also grace to love and fear him. Let them know they have gotten a double portion, which obligeth them in a double service beyond their brethren. I wish of God, men of honour in the world, Shame that they are more zealous to maintain their earthly portion than the heavenly. professors of the Gospel, could show as much holy zeal for the maintenance of the gospel, which is the testimony of God, witnessing that he is become their father▪ and portion in Christ, as they can declare carnal zeal against those that would prejudice them in the smallest portion of their earthly inheritances: yea, for a foot breadth of their land. But this is the time wherein men are fallen from their former zeal: not only is the fruit decayed, jerem. 8. but the leaves also are fallen away, and there is no courage for the truth. I have determined to keep thy word.] This he It is not enough to say God is thy portion, unless thou qualify it. brings in by way of probation of that which he said in the former words. Many will say with David, that God is their portion; but here is the point, how do they prove it? If God be their portion, than they would love him: if they loved him, they would love his word: if they loved his word, they would live by it, and make it a rule of their life. If it were demanded of these bastard Christians, Chrys. in Mat. hom. 4. as chrysostom inquired of the like, Whereby An Interrogation of Chrysostoms', meet for professors of this age. shall I know you to be Christians? their only defence behoved to stand in their tongue: for if ye look to the works of their hands, ye shall not discern them from Infidels. Look to their ☞ eating and drinking, they are like Epicures; look to their garments, they are vainglorious; look to their feet▪ they delight in any place, more than in the courts of the Lords house. Is not this then a small defence? all the parts of their conversation testify against them; only their words speak for them: let them beware; for this will be no sufficient proof of true Christianity, when God shall judge them. He saith not only that he will keep God's word, but he had determined to keep it. Many enter into religion, but not upon determination: Such as enter into religion, without determination cannot continue. these do no otherwise, saith our Saviour, then if a man should go to battle, and not consider if he may fight it out: or as if a man should build a house, and not lay his count, whether or no he is able to finish it; for this man leaves it at the last, with more shame, then if he had not begun it: so fareth it with many, who embrace religion lightly, and as lightly fall away from it, they not being rooted, nor grounded, nor built upon Christ jesus. Three helps of a godly life are here used by Three helps of a godly life. 1. Determination. 2. Supplication. 3. Consideration. David: the first is, Determination; this makes a man to begin well. The second is, Supplication; this makes a man to continue well. The third is, Consideration; and this makes a man when he goes wrong, to come home again to his determination. He that begins to live well, not laying his grounds by Determination, is easily altered: and he that upon Determination beginneth to do well, if by instant prayer he obtain not grace from God, shall over readily faint and fall away; for what are best purposes, if grace from above strengthen us not to perform them, but vanishing jam. 3. motions? And in the third room, because in many things we sin all, we have need of Consideration; whereby we do examine our ways, and return again to our first course, when we have wandered from it. VER. 58. I have made my supplication in thy presence, with my whole heart: be merciful to me according to thy promise. THese words stand of a protestation and Our purpose perisheth, if God bless it not. prayer. They teach us to second our determinations with prayers: both because our purposes shall perish if God bless them not, as Psal. 127; as also, for that Satan then doth most busily impugn us, when he sees we have most resolutely concluded to serve the Lord. Three things are to be observed in David's prayer. Three things observed in David's prayer. 1 His Reverence. 1. His reverence. 2. His sincerity. 3. His faith. His reverence is here, that he made his supplication in God's presence: if we did so think when we go to pray, we go to show ourselves in God's presence, how would it humble us in ourselves, & make us reverent toward God? We know what we do when we come before Kings of the earth; we prepare ourselves, we come with the reverence of Hester to Ahasuerus; of Bathsheba to David▪ and good reason so we should do. But how much are we bound to do as Abraham did, when we come before the Lord, to remember we are but dust & ashes? and that it is a great benefit that we should get licence to speak to the Righteous The like reverence recommended to us. judge of all the world. And this reverence our Saviour commends unto us, when in the preface of the prayer which he hath taught us, he remembers us, that our father, to whom we speak, is in heaven: we should not be rash with our mouth, nor hasty in our heart to utter a thing before God: For God, saith Solomon, is in heaven, and we are Eccles. 5. in the earth. Let faith move our hearts to go to him when we have need: let fear bridle us, that we be not sudden, but first temper our hearts, ere we speak with our tongue to so reverent a Majesty. It is abomination to offer unto the Lord the Sacrifice of fools; that is, words without affection: and yet, alas, how often doth our infirmity miscarry us to do so! Magni certè ingenij August. est sevocare mentem à sensibus, & cogitationem à consuetudine abducere. It is a work of great difficulty in prayer, to sunder our soul from our senses, and to withdraw our cogitations from their custom. The second thing to be observed in his prayer, The second is his Sincerity. is his sincerity; in these words, With my whole heart. Hypocrisy is a vile sin in dealing with men: but much more abominable, when by it men presume to mock the Lord; making a show in his presence of that which they are not. Rebecca decked up jacob in so subtle a manner, that Isaac his father mistook him: but Satan, now pranks up his counterfeit Christians in more subtle manner; for there Isaac took some notice of him by his voice: but now men have learned to speak so cunningly Against a false heart, under a fair tongue. and Christianlike, that hardly can a man think, how a false heart should lodge under so fair ☜ a tongue. But let not men deceive themselves, God will not be deceived: his eyes are not dim ☞ as Isaac's; but lively, quick, and piercing, like unto flames of fire: he can see they are but a potsherd over laid with silver dross; and a little time shall Pro. 26. 23. discover them. Certum est, nihil simulatum aut fictum verae esse virtutis, sed nec diuturnum: for it is sure, that a counterfeit thing can never have solid virtue, nor continuance in it. Let us study with David, to make our heart good & upright before God. The third thing to be marked in his prayer, is The third is his faith. his faith, grounded upon the promises of God, in these words, Be merciful unto me, according to thy promise. He protested before, that he sought the Lord from his whole heart; and now he prayeth he may find mercy. So it is indeed; boldly may that man look for mercy at God's hand, who seeks him truly: there Mercy and Truth meet together, and embrace one another: where truth is in the soul to seek, there cannot be but mercy in GOD to embrace. If truth be in us to confess our sins & forsake them, we shall find mercy in God to pardon and forgive them. Again, we see that as our prayers should be sent Prayers of bastard Christians, nothing different from the prayers of Turks. up in Christ's name, so should they be grounded on God's promises. It is a shame that the prayers of many Christians, are nothing different from the prayers of Turks: for what shall ye hear among them, but the like of these voices, God help us, God be merciful to us: these are prayers which ☜ any Ethnique will make in time of his distress, but we must learn to frame our prayers another way; when we pray, we must pray in the name of Christ, and to be heard for Christ's sake, because he is the Mediator, and peacemaker between God and man, and in him the father is well pleased. And again, we must not take liberty to seek what we like, out of our corrupt humours, as the custom of many is; but we must ground our prayers upon God's promises, which in Christ jesus he hath made unto us. And lastly, seeing this is an argument which God promiseth of mercy, we promise of duty. commonly we use to move God to be merciful unto us, Because he hath so promised; if we would have this argument forcible, let us make conscience of those promises which we have made unto God. Of free mercy hath the Lord made promises unto us: but of bound duty we have made promises If we would have the one effectual, let v●… make conscience of the other. unto him. With what face can that man desire that the Lord should keep his promise to him, who had never any care to keep his promise unto God. More of this, see ver. 76. 116. 176. VER. 59 I have considered my ways, and turned my feet unto thy testimonies. NExt unto determination and supplication, consideration would be used in all our actions, to try and examine, whether or no, we Consideration so necessary, that without it, no estate of our life can be well ordered. have done according to our purpose and prayers. Consideration is so necessary, that without it, no state of life can rightly be ordered. The Mariner considers his course by his Compass; if he neglect ☞ it, he runneth into remediless dangers. The Merchant, who adviseth not his affairs with his Count-book, becometh quickly a bankrupt The Pilgrim, who hath proposed to himself an end of his journey, considers every hour, whether or no he be in the right way, that may bring him to his proposed end: and if he see many ways before him, stat & cogitat ipse secum utram debeat eligere; nec prius adoriendum iter, quam animo definierit, et pleniore mentis intentione deciderit: he stands and adviseth with himself, which of them he should choose; neither will he go forward, till he have by inward consideration, resolved what is best. How much more should he, whose course is to the kingdom of heaven, consider his ways, and think with himself, Non omnis via illò ducit, non omnis via dirigit ad Hierusalem illam quae in coelis est: that every way directs not a man to that jerusalem which is in heaven. Seeing no estate of life can be rightly ordered without consideration, shall only a Christian be so careless, as to think he can go from earth to heaven, and not use consideration? But what is that which David did consider? I We should not use the eye of the mind, as we do the eye of the body. have, saith he, considered my ways. He was not like them who use the eye of their mind, as they do the eye of their body; for with it, they look ☜ unto all things, but not unto itself: so is it with many, careless of themselves, curious to censure By the one we look to others, by this we should look to ourselves. others; judging of every man's ways, and not regarding their own. The godly indeed, they look into all things, and make their advantage of all; but so, that first they look into their own estate. And here is wisdom; All men are naturally It is a lamentable folly for a man, to take heed to any thing that is his, more than to himself. Basil de verbis Mosis, Attend tibi. wise enough to look unto that which is theirs: only religion teacheth a man to look to himself. Take heed to yourselves, saith Moses to Israel: the same said the Apostle to Timothy; and in them the warning stands for us all. Aliud tu, aliud tua; there is a great difference between thyself, and that which is thine: but this is a pitiful folly, that a man shall take a time to consider and take heed unto all that is his; his houses, his fields, his rents, his garments: and shall take no time to consider himself, that he may amend his ways, where he hath gone wrong, and repair his decayed estate, which before he hath hurt by inconsideration. As oft as we ●…oke to ourselves, we shall find something 〈◊〉 〈◊〉 〈◊〉. And turned my feet unto thy testimonies.] As oft as David considered his ways, he found always some defect that needed redress. Who can ●…ay, he hath in such sort cleansed his heart, that he hath not need to make it more clean; Quis ita ad unguem omnia à se supersluà, reseca●…it, ut nihil se habere putet putatione dignum? Who hath so cut away his superfluities, that he may think he hath nothing that needs to be cut away? Crede mihi putata repullulant, effugata Bern. redeunt, reaccenduntur extincta; Believe me, when sins are lopped, they grow again; when they are chased away, they return again; and their fire being once quenched, kindles again. Sape putandum est, imò (si fieri possit) semper: quia si non dissimulas, semper quod putari oporteat, invenis. Wherefore we should often lop our superfluous affections; yea, if it be possible, always: if a man will tell the truth as it is, he finds always something in himself, that needs to be reform. Thy Testimonies. Of this see ver. 79. 95. VER. 60. I have made haste, and delayed not to keep thy Commandments. Here is another protestation of his earnest Delay of repentance dangerous. love & affection toward the Lord, That he delayed not to keep his commandments. It is one of Satan's customable policies, to tempt men with a delay of repentance: he dare not plainly say, that repentance is not needful; only to deceive the simple, he craves a delay: and so after one he steals away another, till all the time be past, wherein man should repent. And in this snare many one perisheth; How it brings many to damnation. that where in their young years they will not repent, but delay till they be older: in their old age they cannot repent, the affection through long custom of sin, waxing strong, even then when the body is weak. So that the day of death, which they thought to make the day of their repentance, becomes to them a day of fearful perturbation; by reason of the great debt of sin, which oppresseth their souls, that would not take order with it in time. Thus the miserable man, for lack of timely repentance, ☜ ends not his pilgrimage in peace, but in fearful perturbation; under this punishment, that Moriens obliviscitur sui, qui dum viveret, August. oblitus est Dei; When he dieth, he forgets himself, because when he lived he forgot his God. Against the delay of repentance. In things pertaining to this life, delay of good is dangerous. If a wound be not cured before it rot, it becomes incurable: if the fire be not quenched in time, it becomes unquenchable: and if flesh be not salted before it stink, it becomes so unsavoury, that it cannot be mended. If a motefal in the eye, or a thorn in the foot, we take them out without delay: but in things pertaining to the health of the soul, delay is much more dangerous. The Lord, when he exhorts to repentance, Satan seeks but ●… delay: God cr●…ues present repentance. cries, My son, delay not to turn to the Lord. This day, while it is called upon you, harden not your hearts: but Satan's voice is, Tarry till the morn. Let me first go, and kiss my father; that is, delight yet a space in the pleasures of this life. It was offered by Moses to Pharaoh, When shall I pray for thee? and he answered, To morrow. It is offered by the Lord, to man, When wilt thou that I have mercy on thee? and in effect it is answered by many, Not till mine old days. Miserable was Pharaoh, who delayed Moses but one day: ☞ and more miserable are they, who delay the Lord for many years, when he offers them mercy. I know no difference between the wise All men seek the Lord at length, wise men seek him in time. Virgins and the foolish; but that the one did that in time, which the other would fain have done out of time, and could not. The most profane men of the world, are forced in death to make their refuge to the Lord: then the eye, and the hand, are lifted up unto him; then they cry for mercy, and desire all others to pray for them. If we be wise, let us do that in time, which all men are fain to do at the length. VER. 61. The bands of the wicked have robbed me: but I have not forsaken thy law. TRue godliness will endure great temptations: True godliness, endureth great temptations. even as trees well rooted, abides the blast of strong winds; and gold that is fine, abides the trial of fire. Many ways was David tempted: and among the rest, the wicked by troops and multitudes, combined against him; yet did he not forsake the law of the Lord. The godly live in this world like sheep among What the wicked are to the godly. wolves: every wicked man in whom Satan ruleth, is like a Cananite to an Israelite▪ a thorn in our eye, & a prick in our side; yea, and as a dart of Satan shot at us, to drive us away from the fear of God: if so we can take them, it should greatly ☜ strengthen us, to endure all troubles that come from them. There will never be peace among those two parties, between whom the Lord himself in Paradise proclaimed inimity. And howsoever, to strengthen themselves in The combination of the wicked, shall not help them. an evil cause, the wicked go together by bands and companies, yet shall it not avail them, nor hurt us. Babel's builders, Moab, Ammon, Edom, conspiring in one, may tell us, Though hand join in hand, the wicked shall not escape unpunished: the wickd are like thorns before the fire: their multitude may well embolden it, but cannot resist it. VER. 62. At midnight will Irise to give thanks unto thee, because of thy righteous judgements. IN this verse we have a protestation of David Three things to be marked in this verse. his thankful affection toward the Lord; wherein we have three things: 1. The duty promsed; namely, to give thanks. 2. The time; at midnight. 3. The cause; because of thy righteous judgements. As for the duty of thanksgiving, we spoke of it verse 7. As for the time, he saith, he will rise at midnight, Our necessities hinders our spiritual exercises, that they can not be continual, as it is with them in heaven. and give thanks to God. We pray that we may do Gods will on earth, as it is done in heaven: now in heaven, we know they praise God continually, without ceasing; we should do so upon earth: but our necessities of sleeping, eating, and such like, interrupt us, that we cannot do it as we should; yet happy shall we be, if we season all our diets and doings with prayer and thanksgiving. That as God in nature hath made Yet we should endeavour unto it. the knee to bow at every step, so the heart in every action might bow, and bless the Lord: acknowledging our Maker and Redeemer, and directing all our doings to his glory. When Solomon made harps, and other musical Why Solomon made Harps of Almuggim trees. instruments for the praise of God, he made them of Almuggim trees; that is, of such trees as rot not. Teaching us, by like signification, how enduring should be those instruments of We soon faint in prayer. our heart and affections, wherewith we praise God, that we should not suffer them to decay. But alas, how soon do we fail! Oftentimes we begin the day with some fervency, in praising and prayer, but we fainter even; yet shall we have great comfort, if when our performance Though our performance fail, our purpose should remain. faileth, our purpose remain: for this will revive our former zeal, and make us to return unto an earnest calling upon God, and that with the greater fervency, That we find our great infirmity hath carried us away from our former purpose. Let us again consider here, how David spends Time a most precious jewel. the time of his life; that we may learn at him to be wise. Time is a most precious thing; not such a jewel among all things pertaining to this life. By this it may be esteemed: that in a small point of time, an infinite weight of glory may be acquired; and men who have been prodigal of it, ☜ spending years and months without consideration, would have given great riches, yea, all the jewels of the world, if they had been in their possession, for prorogation of their life one year, yea, one month. Let us therefore learn at David, how he used How the time of the day and night should be spent after David's example. his time: when he lay down at night, he watered his couch with tears, after the examination of his heart. At midnight again he rose up to give thanks: thereafter he prevented the morning watch, that he might meditate on the word of the Lord: then in the day time; morning, noon, and even, he made a noise to the Lord: yea, seven times in the day he called upon God. Our Saviour hath commended the like care unto The same Christ teacheth by his example. us, both by his precept, and practise in the Temple, at the table, in the garden: in the mountain did he pray all night; Vt te proprio ad de Ambrose. precandum invitaret exemplo. Happy were we, if so we could spend our days: for certain it is, when our last day comes, we shall have comfort of no by-gone time, but that which we have spent in the service of God. Sleep is most necessary for the entertainment Sleep is the dew of nature. of bodily health: it is Ros naturae, the dew of nature, more necessary than meat or drink; yet as David protests, ver. that he loved the word of God more than his appointed food: so here he prefers the praises of God to his sleep and rest in the night. This may make us ashamed, when we see how Yet we should quit it to keep the dew of grace, or else worldlings and idolaters shall accuse us. wicked men cannot rest except they have done evil; and how they defraud themselves of sleep, that they may commit iniquity; and how again the superstitious Priests of Baal, can wake in the night, to attend upon their Idols; that Christians, professing Gods true worship, should so ☞ pamper themselves, that they will not rise out o●… the bed, to bow their knee to the Lord: yea, scarcely lying still with their bodies, will raise up their spirits to praise him. Sleep is compared by one to a sorry customer, that either takes up more than we should give, Sleep compared to a sorry customer, that takes up more than he should. or then his Master allows him. The Lord allows a certain time for our sleep and rest, as he doth to all the rest of his creatures, Psal. 104. But this is intolerable, That under pretence of a little time allowed unto us, the half of our time should be exacted from us. Ethniques in this point may make us ashamed: It is written of Alexander How Alexander and Caesar parted the night. and Caesar, among many more, that they parted the night in three; the first they took unto rest, the second to the works of Nature, the third to their studies, for increase of knowledge and learning: and that, because they were forced to spend the day time in government of their Kingdoms, and administration of their warlike affairs. Yet we have now such a number, whom we Monsters of Nature turn the day into night. may call Monsters of Nature, who are not content to spend all the night over in works of darkness (such as Drunkenness and Gluttony, and Chambering and slumbering) but they turn also the noon-tyde of the day into midnight. Per diem Ambrose. illis fit media nox: yea, not sparing the holy Sabbaths of the Lord, they sleep by themselves like Owlets in their holes, when the Saints of God are assembled together to praise him: but miserable are they; for as they took no part of God's service, so shall they be strangers from the recompense. The third circumstance, pointing out the What God promiseth with his mouth, he performeth with his hand. cause or matter of his thanksgiving, is here, because of Thy righteous judgements. Where, by judgements he understands God's just working according to his word, both in executing threatened plagues upon the wicked, and performing promised mercies to the godly. And for this cause David praiseth God, because he found him always as good as his word: and what he promised with his mouth, he performed with his hand. And this cause which moved David to praise Sin punished now, tells there is a judge. God, should move us all: for we have felt his promises kept to ourselves, and his judgements executed on the wicked, in so manifest a manner, that men might say, as in the Psalm; Verily there is a God that judgeth righteously on earth, and there is fruit for the righteous. There is no transgression of God's law, which in some wicked men Sin spared now, tells there is a judgement to come. we have not seen punished. If the Lord did only speak and never punish, men would say, There is not a God: and if, on the other hand, all transgressions were punished here, men might say, we need not look for a judgement to come. Of such sins as we have seen punished, let us learn that there is a judge; and of such sinful men as we see spared, let us also learn that there is a judgement to come. VER. 63. I am companion of all them that fear thee, and keep thy precepts. HE said in the first verse of this Section, He that loveth God, will love his Saints. that God was his portion: now he saith▪ All the Saints of God are his companions. These two go together; the love of God, and the love of his Saints: He that loveth not his brother, made to God's image, whom he seeth how shall he say he loveth God, whom he hath not seen? Seeing our goodness extends not to the Lord; if it be showed to his Saints, and excellen●… ones upon earth, for his sake, it shall be no small argument of our loving affection toward himself. Godly David, when jonathan was dead, made diligent inquisition, Is there none of Jonathan's posterity, to whom I may show kindness for Jonathan's sake? and at length he found a silly lame Mephiboseth: So if we inquire diligently, Is there none upon earth, to whom I may show kindness for Christ's sake who is in heaven? we shall ever find some, to whom whatsoever we do, shall be allowed as done to himself. Every man's company wherein he delights, Every man's company, declares what himself is. Ambr. ad virg. devotam. Ambr. offer. lib. 3. ca 16. tells what manner of man he is himself; Qualiscunque quis fuerit cum tali se coniungit. The fowls of heaven flock together according to their kinds: ye shall not see Doves assembling with Ravens; Inter dispares mores quae potest esse amicitia? What fellowship or friendship, can be among men of inequal manners? Non potest homini amicus esse, qui Deo fuerit infidus: he can never be friendly to man, who is false unto God. But there is yet a greater argument; the Lord JESUS hath honoured us to be his companions: Christians of an inferior rank to ourselves, should be used as our companions. so we are called, Psal. 44. God hath anointed thee above thy fellows. To work this fellowship, he assumed our nature; he abased himself; he was baptised, as we are; he died, as we ☞ do; he rose again, as we shall do; he walked in all our ways, that he might train us up to walk in his ways; and might every way make us like himself: and shall we think it a derogation to our honour, to humble ourselves for Christ's sake, to men of a rank inferior to us▪ and even for the fear and love of God that is in them, to account them our companions? Yet further, his great modesty is to be marked. An example of great humility. Non dixit imitantium te, sed timentium: he saith not, I am companion to all that follow thee, but to all that fear thee. The fear of God, is the beginning of wisdom. Inter rudes se constituit humilitate, cum veteranos superaret devotione: ☞ he placeth himself among novices in humility, when he excelled ancients in piety. That fear thee.] The godly are commonly In the godly, fear is with love, not so in the wicked. described by this grace, That they fear God; but so, that they also love and obey him: therefore David joins these two together, That fear thee, and keep thy precepts. Apostate Angels, saith S. james, fear GOD; but therewithal they hate him, and rebel against him. In the Godly, fear prepares a way to love: when love is perfected then fear shall cease; but in the wicked, fear prepares a way to despair, & restless perturbation. Abraham looked for no good in Gerar, because No good is to be looked for where the fear of God is not. he thought the fear of God was not there: on the contrary, joseph confirmed the timorous hearts of his brethren, that they should look for none evil at his hands, because, said he, I fear God. Thereby letting us know, that this is a sufficient reason to assure us of all good duties from a man, if truly it may be said of him, He feareth God. VER. 64. The earth, O Lord, is full of thy mercies: teach me thy statutes. Here is a prayer, with a reason: Seeing o Lord, thou art good to all thy creatures, God's benignity general, is to all: special, to his own children. show thy goodness also to me in this, that thou teach me thy statutes. God's general benignity, is extended to all his creatures; his special benignity is for his children: and this is it that David here craveth. And indeed, God's general goodness unto all his creatures, should serve to confirm his children in the assurance of his more special favour toward them, as here David useth it. If he care The goodness of God toward his creatures, should confirm his children in the assurance of his love. for sparrows, if he feed the young Ravens when they cry, if he cloth the Lilies of the field; are not his own children much more worth? will he not much more care for them? Seeing of his goodness he sends rain to the wicked, & makes his sun to shine on the unjust; will he not of his mercy, lift up the light of his countenance upon his own; and make the dew of his grace to fall upon them? Yea, if we ourselves, when we were enemies, were reconciled; how much more now, being reconciled, shall we be saved? And this, as it serves to confirm the godly, Blind are the wicked, who see not God's goodness in his creatures. that the whole earth is full of God's goodness: so doth it also convince the wicked of a blind stupidity. Every creature hath in it some note of God's goodness, and yet they cannot see it: they ☞ look to heaven; they walk upon earth; they breath in the air; they warm at the fire: every moment they use Gods creatures, but never see nor feel his his goodness in them, to lift up their hearts, and praise him for them. TETH. VER. 65. O Lord, thou hast dealt graciously with thy servant; according to thy word. IN the verse following, David seeks God's mercy showed to a man, is an undoubted argument, that he will show more mercy. mercy; in this, he gives thanks for mercy received. Mercies received, as they should be returned with praise to him who gave them; so should they confirm our hearts in an expectation of greater to be received. It is not with God, as it is with man; a man, the more he giveth, the less he hath: it is not so with the Lord. Among men, this is a reason as they allege, why they should not give, I have given you already, why then do ye trouble me any more? but it is not so with God; the treasures of his grace can never be emptied: whom he loves, he loves unto the end; and to him that hath, he giveth more. Yea, all that now we get, he willeth His present gifts, are but pledges of greater. us to receive, as an earnest, or a pledge of greater good he hath to give us. So David confirms himself, Psalm 23. that because the Lord had been a Shepherd to him in time by-gone, he gathers this conclusion, Doubtless, kindness and mercy shall follow me all Psalm. 23. the days of my life. But how saith David, did God deal graciously with him, seeing he did humble him from his How God is gracious, even when he afflicts. youth with many sore afflictions? These agree very well together: for the Lord is most loving when he chastiseth. Etian in severitate est bonitas Ambrose. Dei; ut recurrat unusquisque castigatus, & pedem referat à peccatis, & ad tramitem, bonamque conversationem revertatur: even in severity, God's gracious goodness appears; in that he who is chastised, returns from his sins, to the right trade of a godly conversation. Will any man accuse a Physician of cruelty, The same declared by sundry similitudes. because he cutteth away the rotten member with iron, or burns with fire a fretting canker? Or shall the Master be blamed, for correcting his negligent Disciple, that he may make him more diligent, and attentive to learning? Sic castigare, amantis est, non execrantis; & ideo bonitatis est, noncrudelitatis▪ so to chastise, is the work of one that loveth, not that hateth; there is no cruelty in that, but gracious goodness. And albeit these chastisements seem not sweet for the present, yet afterward (as the Apostle saith) they bring the quiet fruit of righteousness to them who are thereby exercised. And therefore, David still craveth to be taught of GOD the same manner of way; Sciebat namque Propheta disciplinae utilitatem: because Basil. he had learned by experience, what great good God's discipline doth to the soul of a man. Ye may perceive by this, how David kept remembrances Memorials of mercy should be kept. of the several proofs of God's favour showed unto him; in performing to him the promised kingdom; and in delivering him from many outward, and inward temptations. Thus the children of GOD, keep with themselves memorials of mercy received: for albeit the time of the full performance of God's promises be not yet come; yet doth he perform so much of them, as binds us in all conscience to remember his praises, who is a most true and merciful God unto us. Thy servant.] David frequently delights in The servant of God, an honourable and comfortable style. this style. He found that his greatest comfort stood in the serving of GOD in a good conscience: and if we do not so, with what boldness can we look for comfort from him in the day of our trouble, or hour of death, who made no conscience of his service? Yea rather, justly may the Lord give us that fearful answer, which he gave to the rebellious jews, when they sought his help in the day of their distress; Go unto the gods whom judg. 16. ye have served, and let them deliver you. According to thy word.] Natural men will not believe, that GOD will do according to his word: they have it in derision. The vision The wicked dishonour God, when they call in doubt the truth of his word. say they, is but wind. In so doing, they highly offend the majesty of GOD, imputing this note of dishonesty unto him, That he is not so good as his word: but in experience they shall find the contrary. The godly shall find the truth of his word in mercy; as Ezechias did, so shall they praise him: Esay 37. The Lord hath said it, and the Lord hath done it; but the wicked shall find it in judgement, Your Zach. 1. But they shall find it a true word. Fathers, where are they? and do the Prophets live for ever? But did not my word, and my Statutes, which I commanded by my servants the Prophets, take hold on your Fathers? And they returned, and said; As the Lord of hosts hath determined to do unto us, according to our own ways and works, so assuredly hath he dealt with us. So shall all the wicked find at the length, that as God hath a mouth to speak: so hath he a hand to execute it; Then shall they discern between Malac. 3. 18. the righteous and the wicked, between him that serveth God, and him that serveth him not. VER. 66. Teach me good judgement & knowledge: for I have believed thy commandments. THis verse contains a prayer with a reason. In the prayer, he beseecheth God to teach him good judgement. The word Tob Tagnam, signifieth the goodness of taste: so The Understanding is the taster of the soul, that discerns between truth & falsehood. Vatablus, Bonitatem sensus doce me. The natural sense of tasting, is here by a Metaphortranslated to signify judgement and understanding: and that because as taste discerns meat, & makes choice of what is to be sent into the stomach; ●…o the understanding discerns between truth to be embraced, and falsehood to be rejected. This is the grace for which the Apostle prayeth, to the Phil. 1. 9 Many want this Sense. Philippians. I pray that ye may abound more and more in knowledge, and in all judgement, that ye may discern things which are excellent. This is a rare grace. For many by the judgement of light, knows what is good, and what ☜ is evil, who know it not by the judgement of taste: for if by sense they felt the bitterness of sin, and sweetness of righteousness, they would not so love the one, & set light by the other as they do. And again, this puts a difference between that knowledge which we have in this life, and that Our knowledge in this ●…ife, ●…ar infe●… to that we sh●… have in the 〈◊〉 ●…o come. which we shall have in the life to come. Now we have but a taste, then shall we be filled, and satisfied with his image; now we know but in part, hereafter we shall know fully; now we walk by faith, than we shall walk by sight; now we 2. Cor. 5. 7. have but the earnest of the Spirit, but in heaven we shall be filled with his graces, and receive the principal sum. Now that Dauid●…o ●…o frequently and fervently desires the Lord to teach him, see ver. 34. For I believe.] Sometime, David brings the God's promises cannot comfort us, if we be not of their number to whom they belong. reason of his petition, from God's mercy, goodness, righteousness, power, and so forth: sometime again from himself; as from his love, his fear, his faith in God, and some such like. It is not sufficient to seek from God, because of that which he is; we must also consider what we are: otherwise, as jehu said unto one demanding, Is it peace; What hast thou to do with peace? So may it be answered to us; Though the Lord be good, and gracious, and merciful, yet what is that unto us, if we be such as believe not in him, love him not, and fear him not? VER. 67. Before I was afflicted, I went astray: but now I keep thy word. IN this verse, David protests that the chastisements Affliction in the godly, worketh humiliation. of God, had made him more godly. Euthymius thinks, David's meaning is, that his sins had made him more humble. This is true in the godly, that their sins humble them, and make them more godly, as is evident in S. Paul: but the former sense is most agreeable to these words: as ye may perceive, ver. 71. As the Philistims could not understand Samsons riddle, How sweet came out of the sour, and meat out of the eater: so can not worldlings Worldlings can not understand how good can come by the Crosse. understand, what comfort is in the Cross, or what profit comes by afflictions. But certain it is, there is none truly godly, but they will testify this, that either they first learned Religion, or at least, were confirmed in it, by some notable cross. But this is to be understood of sanctified crosses, Only sanctified Crosses work good. with the which GOD joins grace: such a Cross changeth the nature of it, and is not Poena, sed remedium delinquentis; a punishment Ambrose. of sin, but a remedy. Otherwise, as of their own nature, afflictions are evil, being the fruits of sin: so they bring out evil fruits in the wicked, as impatience, murmuring, blasphemy; ☜ for, if even good things become evil unto them, what marvel that by those which are evil, they become worse? But now I keep thy word.] To be afflicted To be afflicted & not purged, chasti●…ed, & not corrected, is an evil token. and not purged by affliction, to be stricken with the rods of God, and no correction to follow, is an argument of fearful induration. As silver metal put in the fire, if nothing come of it but jerem. 6. dross, is found to be reprobat silver: so these men who are not fined in the furnace of affliction, if they so continue, shall be found reprobate men; the lead is consumed, the bellows are burnt, but their wickedness is not taken from them. Alas! how many are there such among us, of whom the Lord may complain, Wherefore should ye be smitten any more? for ye fall away more Esay 1. and more. God hath strooken them with Pestilence, Many now become worse after deliverance from trouble. beside many other rods; he hath marked their bodies with the bile: but after their deliverance, they have become more profane than ever they were before; as if now they had escaped all wrath of God, and no plague after this could overtake them, sith the Pestilence had not devoured them. But as Esau spoke of his father's blessings, Hast thou but one blessing, my father? so do we wish These are reserved to sharper scourges. them consider of God's plagues: Hath the Lord but one plague? The Sodomites escaped the sword of Chedarlaomer, and the peril of the Lime-pits: but they perished with fire from heaven. And the Israelites, who drowned not in the Red sea; because they repented not, many of them were stinged to death by fiery Serpents. So the wicked, escaping some heavy judgement, and still continuing in their sins, are but reserved to a worse: God's last stroke is always heaviest. as if one flying a Bear, should be devoured of a Lion; for the last plague of God, is ever heaviest Amos 5. 19 to the impenitent. VER. 68 Thou art good and gracious: teach me thy statutes. HE repeats his former petition; desiring A godly man is covetous of heavenly instruction. again that God would teach him. And no marvel he frequently makes this prayer, Divinae doctrinae avidus, covetous of heavenly instruction: for he had not only himself to govern in his private conversation; but being called to be a governor of others, he prayeth so much the more earnestly, that God would teach and govern him. The reason is taken from God's goodness in How due unto God is the praise of goodness. himself, & his beneficence toward his creature: Bonus es & beneficus. When we have to do with men, we labour by praising them to conciliate their favour; and oftentimes we praise them for that which is not in them, but we would wish to be in them: or else in so praising them, admonishing them what they should be: Quanto magis Deo laus sua est deferenda, cuius proprium est, ut Ambros. in Psa. 119. bonus sit? qui nisi bonus esset super terram stare quis possit? How much more should Gods own praise be given to himself, whose property it is to be good, yea, goodness itself? And if he were not good, none upon earth could stand before him. And it is this goodness of God, that moves It is his own goodness that makes him good to his creature. him to be beneficial, & gracious to his creature: Omne enim bonum est Communicatiwm sui; for every good thing communicates the self unto another. And as it excels in goodness, so excels it in this virtue, of communicating the self unto others: as ye see the Sun, which is a most excellent light, doth above all 〈◊〉 lights communicate his light to other 〈◊〉. And if so it be with the creatures which are good, how much more with the Creator, who is goodness itself? And this is the reason whereby our Saviour confirms us; If ye who are evil, can give good things Luke 11. to your children, how much more shall your heavenly Father, who is good, give good things to them that seek from him? And surely, if we knew with David, how good the Lord is in himself, A great blessing to be in fellowship with God. how gracious, and beneficent to them who wait upon him, we would account it a greater blessing than we do, to be in fellowship with him; and would testify it, by a more careful seeking of his favour by prayer. VER. 69. The proud have imagined a lie against me: but I will keep thy precepts with my whole heart. HE professeth here again his constancy in Constancy in Religion. religion, amplifying it by this circumstance; that albeit he was hated & persecuted by wicked men, yet still he followed after godliness. Here we have three things: First, who were David's enemies; Proud men. Secondly, how they did war against him; by lies. Thirdly, how they trimmed their lies. Wicked men are restless enemies to the godly. To the first, it is manifest by David's example, how the godly are exercised with the continual enmity of the wicked. Quanto magis quis Deo Ambr. in Psal. 119. service ●…esiderat, tanto magis in se excitat adversarios: yea, the more a man sets himself to serve God, the more stirs he up Satan and his instruments, to be adversaries unto him. No band of No band of nature can conjoin them, whom grace hath not conjoined. nature can conjoin them, whom grace hath not conjoined. jacob & Esau, both gotten of one father Isaac, both borne of one mother Rebecca, lying both together in one womb, yet even there do they fight together. Let us never look for peace, where God hath proclaimed war; the world will hate us because we are not of the world. Let us never be dismayed when we are crossed by them, but rather so much the more comforted; being assured, that while as wicked men are enemies to us for a good cause, we are upon that side whereof Christ is Captain, his Saints are soldiers, and victory is most certain. Why wicked men are termed proud men. Neither is it without cause, that wicked men are so commonly called proud men; for pride is the mother of all rebellion against God and man. By pride, Satan and his confederate apostates usurped to be like unto God: and by the same sin, he drew man into the similitude of his condemnation; so that now, every man by nature is a proud man: which makes him shake off the yoke of God, P●…ide an horrible evil. and without regard, transgress the limits of obedience appointed to him by God. As Phara●… ☜ would not let Israel go till the Lord slew his first borne: so our nature now corrupted, shall never render obedience to God, nor love to man, till the first borne sin, that is, pride, be subdued by grace. Forgrace, on the contrary, ever works humility: Grace works humility in the godly. so soon as the eyes of God's children are opened to see their sins, they abhor themselves; the comb of their natural pride is pulled down, and they abase themselves before God and man. It was the humble speech of Abraham the great father of the faithful; I am but dust and ashes: it was the voice of jacob; I am not Gen. 18. 27. worthy of the least of God's mercies: David hath the like; Who am I Lord? gedeon's voice; My father's judg. 6. 15. Examples proving that they who are greatest in God's estimation, are lest in their own eyes. house is the least in all Israel: and the Baptist (who received this praise, That a greater Prophet was not among the children of women) acknowledged in humility, That he was not worthy to lose the latchet of Christ's shoe: the Centurion confessed, he was not worthy that Christ should come under his roof: Saint Peter's voice was; Depart from me, for I am a sinful man: S. Paul's; I am not worthy to be called an Apostle: yea, he confessed plainly, he was the least of all the Apostles, and the chief of all sinners. Thus all the children of God give glory to God, by downe-casting themselves. And if ye will go through all the examples of the book of God, ye shall find, that they who have been greatest in God's estimation, have been always smallest in their own eyes: the heart which hath received most from God, 〈◊〉 thinking least of itself. Alye.] The 〈◊〉 ●…cumstance is h●…re, showing with what 〈◊〉 proud did fight against him, namely, with lies. Satan's two arms Satan's two arms whereby he wrestles against the godly, are violence and lies. by which he wrestles against the godly, are violence and lies: where he cannot, or dare not use violence, there be sure he will not fail to fight with lies. And herein doth the Lord greatly show his careful providence, in fencing his children against Satan's malice, and the proud brags of his instruments, in such sort, that their ☜ proudest hearts are forced to forge lies; their malice being so great, that they must do evil: and yet their power so bridled, that they cannot do what they would. The third circumstance, is in the words, they Lies trimmed up with the garment of truth. have imagined. Vatablus translates it, Concinnarunt mendacia. So Tremel. They have trimmed up lies. As Satan can transform himself to an Angel of light: so can he trim up his lies under coverings of truth, to make them the more plausible unto men. And indeed, this is no small temptation, when lies made against the godly, are trimmed up with the shadows of truth, and wicked men cover their unrighteous dealings, with appearances of righteousness. Thus, not only are the godly unjustly persecuted, but simple ones are made to believe, that they have most justly deserved it. In this case, the godly are to sustain themselves by the testimony of a good conscience. But I will keep thy precepts.] David's enemies fought against him by lies. He takes him to the obedience of God's word. We should not fight We should not fight against Satan and his instruments with their armour. against the wicked with their own armour, rendering one wrong for another, a lie for a lie, rebuke for rebuke: no more than David could fight against Goliath with Saul his armour, which was like unto the armour of Goliath. If we encounter Satan with his own armour, he shall soon overthrow us; for by striking, lying, evil doing, we are deadly wounded: But to the weapons of flesh, we must oppose the weapons of the spirit; overocmming, after the manner of our Lord, the fury of men ☞ with our patience; their persecutions with our prayers; their evil with our good: so shall we either win them unto us, or else heap coals of Rom. 12. 20. fire on their heads. With my whole heart.] See ver. 2. 10. 34. 58. 69. VER. 70. Their heart is fat as grease: but my delight is in thy law. David makes here an opposition, between David's disposition, and his enemies, contrary. his disposition, and the disposition of his enemies; showing how their heart was become fat and senseless through their worldly wealth: but he, being humbled by the rods of the Lord, had his delight in the law of God, & counted more of it, than thousands of gold and silver. When the godly look into their own hearts, or up unto GOD, they see in themselves, such a power of corruption as humbles them, and How different effects are wrought in godly men, by their different sights. makes them account themselves the chief of all sinners: but when they look to the effects of God's grace in them, working a renovation which is not in the wicked, then ariseth to them matter of rejoicing. That which the Pharisee, in the pride of his heart spoke of the Publican, the penitent Publican, in humility, and a good conscience, may turn over to the Pharisee; I thank God, I am Luke 18. not like this Pharisee. For the Christian, by the light of God, seeing the miserable estate of the Acts 26. 29. wicked, they could wish as St. Paul did to Agrippa, that the wicked were like unto them; but would not change their state of grace, with the most honourable estate that worldlings can have on earth, without grace. In this that he saith, their heart was fat as A soft and melting heart a great blessing. grease; he noteth two things. First, that they abounded in worldly wealth. Next, that their heart was become fat, senseless, and void of feeling. Quaedam veluti crassities occupat corum corda, ut stupidi sint in sua obstinatione, neque Deum curent, audeantque simul contra servos eius insurgere: a certain grossness possesseth their hearts, which makes them senseless in obstinacy. It is the principal blessing of the new covenant, to have a soft, feeling, & melting heart, like the heart of good A hard & stony heart, a fearful cu●…se. josiah: but a hard heart, called a stony heart, an adamantine and stubborn heart, is a great sign, & a sure forerunner of a further and more fearful judgement to come, if it be not remedied. It is an enemy to grace; it is the mother of presumptuous sins; it makes smallest sins irremissible; it makes a man God's adversary: for the Lord resisteth the proud. As two hard things when they encounter together, the weakest of them is broken in pieces: ☞ so is it with man, when with his hard heart he contends with the invincible God. Let us pray we may be delivered from this plague of a hard heart. But my delight.] see ver. 14. 16. 35. 76. 77. 174. VER. 71. It is good for me, that I have been afflicted; that I may learn thy statutes. He renews his former protestation How a sanctied cross may be discerned from a cursed. which he madever. 67. declaring how his afflictions made him more godly than he was before. Hereby may we discern a sanctified cross, from a cursed: the cross which makes thee better than thou wast, how sharp so ever it be, if it work a correction of thee, thou mayst be sure it is a blessing. It is commonly in the mouths of many, when they are in trouble, We must thank God for his correction. But alas! how can that be called a correction, which Namely, if the cross be a correction. corrects thee not? If thou be not corrected with David, thou hast matter of grief in thy trouble but none of joy; and so canst not say with David, It is good for me, that I have been afflicted. Affliction, as we said, ver. 67. in it own nature Nature of affliction changed to the godly. is evil, being a punishment of sin: but the Lord, who changed the bitter waters of Marah, and made them sweet unto Israel, hath also changed to his children, the nature of the cross; that not only they find comfort in it, but most happy effects are wrought in them by it. In trouble we see three things better than in Three things we see in trouble, better than in prosperity. prosperity: First, how provident, merciful, and true the Lord is. Secondly, how weak and miserable ourselves are. Thirdly, how false & changeable the world is. Beside all these, it is an effectual mean, whereby the Lord beats down the pride of Nature, and humbles us for our sins. Hagar was proud and blind in Abraham's house: but in the wilderness she is humbled, and begins to look to the Lord. Israel learned not to mourn until they were sent into Babel. jonas sleeps in the ship; but wakes, and prays in the Whale's belly. Blessed is the man whom the Lord corrects, job. 5. therefore refuse not the chastisement of the Almighty. For tribulation bringeth forth patience; Rom. 5. patience, experience; experience, hope; & hope maketh us not ashamed. That I may learn.] He now condescends in The cross makes a man learned by experience. particular, and shows what good he got by afflictions: he learned God's statutes by them. He speaks not of that learning which is gotten by hearing or reading of God's word; but of the learning which he had gotten by experience: that he had felt the truth & comfort of God's word more effectual and lively in trouble, than he could do without trouble; which also made him more godly, wise and religious when the trouble was gone. Wicked men are somewhat good when they The goodness of wicked men, ends when their trouble ends: it is otherwise with the godly. are in affliction: but so soon as they are delivered, they return to their old sins, as ye see in Pharaoh. These are like Iron, which is soft and will bow at the workman's will when it is in the fire; but soon after it is drawn out, it returns to the old hardness. These men use repentance, as worldlings do an old garment: which they put about them in time of a shower, but cast it away so soon as the weather becomes fair. It is otherwise with the godly; the fire of affliction purgeth their dross, and makes them finer all the days of their life: so that with good Ezechia, being once rightly humbled, they Esay 38. recount their by-gone sins, in the bitterness of their heart, all their days. VER. 72. The law of thy mouth, is better unto me, than thousands of gold and silver. David, at this time, being spoiled of his The less worldly comfort we have, the stronger is the comfort of God's word. kingdom by Absalon (as Basile thinks) rejoiceth that he found more comfort in God's word, than all the gold, or silver, or treasures of Canaan could afford. And indeed, the less worldly comfort we have, the greater find we the comfort of the word of God. But here his speech is to be marked; for he The authority of God's word, should be distinguished from the ministry thereof. calls the word, the law of God's mouth. Which leads us to consider two things concerning it: the authority of the word; and so it is from God's mouth: the ministry of the word; & so it comes from man's mouth. Sometime men look to the ministry of the word, and not to the authority of it; and than it is no marvel they disesteem of it: even as Samuel 1. Sam. 3. ran to Eli, when he should have run to God; because he thought the voice that called him, had been but the voice of Elimine So, many regard not the word, because they take it to be the voice of man, and not of God. Then thousands.] Worldly riches are gotten Vanity of worldly riches. with labour, kept with care, lost with grief. They are false friends, farthest from us, when we have most need of comfort: as all worldlings shall try to be true in the hour of death. For then, as jonas gourd was taken from him in a morning, when he had most need of it against the Sun: so is it with the comfort of worldlings. It is far otherwise with the word of God: for if we will lay it up in our hearts, as Mary did, the comfort thereof shall sustain us, when all other comfort shall fail us. This is it that makes us rich unto God, when It is not poverty to want gold, but to want grace. our souls are Storehouses, filled with the treasures of his word. Shall we think it poverty to be scant of gold and silver? An ideo Angelus pauper est, quia non habet iumenta, etc. Shall we Chr●…s. in Mat. hom. 9 esteem the Angels poor, because they have not Otherwise, Angels might be called poor. flocks of cattle? or that S. Peter was poor, because he had not gold nor silver to give unto the Cripple? No, he had store of grace, by infinite degress more excellent than it. Let the riches of gold be left unto worldlings: we have to remember, these are not currant in Canaan; not accounted of in our heavenly country. If we would be in any estimation there, let us enrich our souls with spiritual graces, which we have abundant in the Mines and treasures of the word of God. IOD. VER. 73. Thine hands have made me, and fashioned me: give me understanding, that I may learn thy commandments. THis verse hath a petition for understanding, and a reason with it; I am tho workmanship of thine hands, therefore give me understanding. Nemo Man is God's workmanship, and even in that respect beloved of God. est qui operibus & beneficus suis non faveat. There is no man but he favours the works of his hands. And shall not the Lord much more love his creature, especially man, his most excellent creature? whom, if ye consider according to the fashion of his body, Nihil poteris in terra pretiosius Ambr. in Psal. 119. judicare: ye shall find nothing on earth more precious than he: Said in eo quod non videtur, multo pulchrior est; but in that which is not seen, namely his soul, he is much more beautiful. So ye see, David's reasoning is very effectual; all one as if he should say as he doth elsewhere, Opus manuum tuarum, ne deseras; Te authorem convenio, te teneo conditorem, aliena praesidia non quaro. Forsake not, o Lord, the work of thine hands; thou art my author and maker; thine help I seek, and the help of none other. No man can rightly seek good things from God, if he consider not what good the Lord hath None can rightly seek from God, who consider not what he hath already done to them. already done to him. But many are in this point so ignorant, that they know not how wonderfully God did make them: and therefore, can neither bless him, nor seek from him, as from their Creator and conserver. But this argument, drawn from our first The privileges of our first creation, are all lost. creation, no man can rightly use it, but he who is through grace partaker of the second creation: for all the privileges of our first creation, we lost them by our fall. So that now by nature it is no comfort to us, nor matter of our hope, that GOD did make us; but rather matter of We have neither hope, nor comfort in them. our fear and distrust, that we have mismade ourselves, have lost his image, and are not now like unto that which God created us in the beginning. Give me understanding.] David knew, that A man without understanding, is a companion of beasts. a man without understanding, were he of never so noble blood, or comely of parsonage, he is but a companion of beasts: and therefore the Spirit of GOD, commonly gives the style of a man, unto man either made, or restored to the image of God. But a man destitute of that image, Aut serpentem, aut equum, aut vulpeculam, aut iumentum vocare consuevit: he calls, either a serpent, or a horse, or a fox, or a beast. That I may learn.] He showeth here, what True knowledge is that which works godliness. is the understanding which he craved; namely, that he might learn to obey the commandments of God. It is not wisdom in God's account, for a man to know all other things, and be ignorant of himself: neither is this learning, to have knowledge of all Sciences, and secrets of Nature, and to be without godliness. This is the beginning Practise of pie●…e, is the art of Artes. of all wisdom, To fear GOD; and the Art of Arts, to practise piety. To this purpose, said Ambrose, Quid tam obscurum Ambr. o●…i. lib. 1. cap. 26. quam de Astronomia tractare, & profundi aeris spatia metiri, relinquere causam salutis, error is quaerere? Where, if saith he, it be objected, Was not Moses learned in all the learning Moses learning of the Egyptians? let it be answered; So he was: but he thought all this wisdom loss and foolishness, in comparison; and turned to seek GOD with inward affection. Ideoque vidit, interrogavit, audivit loquentem Deum: he saw therefore, he asked, and heard God speaking unto him. VER. 74. So they that fear thee, seeing me, shall rejoice; because I trusted in thee. THe godly, in ordering their life, have a respect first unto God; that he may have glory. Next, to themselves; that in conformity with The three designs of a godly man. God, they may have peace and comfort. And thirdly, unto his neighbour; to give unto him that is godly, matter of joy and edification, by his godly life: according to that precept of our Saviour, Let your light so shine before men, that they seeing your godly conversation, may glorify your Father, who is in heaven. Beside this, appeareth the great power & virtue The power of godliness. of godliness; that even the very sight of a godly man, ministers joy to the godly, terror to the wicked. Plerisque justi aspectus admonitio correctionis Amb. in Psal. 119. est, perfectioribus verò laetitia: to many men, the sight of a righteous man is a warning of correction. For they are admonished, what need they have to amend their life, that The sight of a godly man, suppose he be silent, teacheth others. they may be like unto him: but to such as have profited more in godliness, it is always a matter of joy. Quam pulchrum ergo si videaris, & prosis? How excellent a thing than is this, that as oft as thou art seen, so oft thou dost good? And again, there is such a fellowship and The communion which is among Christians. communion, among all the lively members of Christ his mystical body, that they mourn together, they rejoice together; the grace of God communicated to one, is a cause of joy to all the rest. Bonis enim insitum est, ut virtutes su as in aliis ament. It is the property of the godly, to love those virtues in others, which either they have, or would in themselves: to envy the good of another, and be grieved thereat, is a devilish thing. Infirm josua may murmur, when Medad and Eldad prophecy in the assembly of the people; but meek Moses shall rejoice, and wish that all the Lords people did prophecy in like manner. Because I trusted in thee.] God's working The working of God with one of his servants, teacheth all the rest. with any one of his servants, is a confirmation of all the rest: for what he is to one that fears him, he is unto all that fear him. So that mercy showed to any penitent, and promises performed to any believing man, should confirm us in the assurance of the like favour of God to be found by ourselves, if we also repent and believe in him. VER. 75. I know, O Lord, that thy judgements are right, and that thou hast afflicted me justly. THis Verse consists of a thanksgiving; To praise God in affliction is a great grace. wherein he ascribes to the Lord the praise of truth and righteousness, in afflicting him. Many use to praise God in prosperity, who in time of trouble, impatient of his heavy hand, murmur against him: but such as are truly godly, do then bless the Lord most heartily, when he seems to deal with them most hardly; giving him the praise of equity, and acknowledging ☜ that his greatest rods are not so great as their sins; as also the praise of fidelity, that according to his word, he afflicts his children, for no other cause but to purge them, and make them more capable of grace and consolation. I know.] How is this seeing the Apostle saith, All Gods ways are righteous, suppose we see them not. Rom. II. that the judgements of God are unsearchable, and his ways past finding out? The answer is: David doth not so speak, as if he were privy to all the secret ways of God; but that thus much he knew in general: that all his judgements, whereby he strikes either the godly or the wicked, were all right; suppose the causes and particular ends of them were secret. And this knowledge is learned out of the word: The Lord is righteous in all his works, and holy in all his ways. And again, All the ways of God are mercy and truth to them that fear him. And again, All things work for the best to them that love him. And it is the want of this knowledge that Ignorance of this makes men murmur where they have no cause. makes us oftentimes to murmur or faint, and be discouraged at the works of God; apprehending in our ignorance, that to be evil which in God's working is good, and directed to a good end. For if we saw the end of God's work, which is ever his glory, the good of his Church, and every member thereof; we would not offend at his works, whereby he works that end; a way that is unpleasant to us, because it is unknown to us. That thy judgement.] The judgement of God judgement put for plagues, and for corrections. is taken in two significations: first, for the plagues whereby he punisheth wicked men in his anger, proportional to their sins. And this judgement David declines, Psal. 143. Enter not into judgement with thy servant: Secondly, for the rods and corrections, wherewith he chastiseth his own children. And these are called judgements, because judiciously he measures and Why the crosses of godly men are called judgements. moderates them, according as the state of his children requires; not pouring out the full viol of his wrath, as he doth on the wicked, but proffering a temperate cup to be drunken by his own, as their weakness may bear it. And in this sense Ambrose speaking of God's chastisements, says, Omnia Dei judicio fiunt. That he sends Amb. in P●…s. 119 sickness rather than health; poverty and not wealth; it is because in his most judicious consideration, he finds it expedient that it should be so. Thus than we see, how among many other Afflictions of the godly and wicked differ. differences between the afflictions of the godly and the wicked, they differ also these two ways: first, in measure; Hath he smitten jacob as he 1. In measure. Esa. 27. 7. smote those that smote him? No, no: he pours a viol on the one, but pro●…ereth a moderate cup to the other: secondly, in the end; 2. In their ends. for, the one he strikes for punishment, the other for purgation. And that thou hast 〈◊〉 me justly. More of this see ver. 7. 20. 30. 39 43. 52. 62. 75. 67. 107. VER. 76. I pray thee that thy mercy may comfort me, according to thy promise, made to thy servant. IN the former Verse he acknowledged the Lord had afflicted him: now in this he prayeth Faith and not nature, teacheth a man to run to the hand that strikes him. Hos. 6. 1. the Lord to comfort him. This is strange, that a man should seek comfort at the same hand that strikes him: it is the work of faith; Nature will never teach us to do it. Come, and let us return to the Lord; for he hath spoiled, and he will heal us: he hath wounded and he will bind us up. Again, we see that the crosses which God Comfort for men under crosses. lays on his children, are not to confound, nor to consume them; only to prepare them for greater consolations. With this, David sustained himself against Shimei his cursing; The Lord will look on my affliction, and do me good for this evil: with this, our Saviour comforts his Disciples; Your mourning shall be turned into joy. As the last estate of job was better than his first; so shall the Lord render more to his children at the last, then now at the first he takes from them: let us therefore bear his cross, as a preparative to comfort. According to thy promise.] David had a particular promise of a particular benefit; to weet, the Promise of mercy, rendered more joy to David, than the promise of a kingdom. kingdom of Israel. And this promise God performed unto him; but his comfort stood not in it. For Saul before him had the kingdom: but the promises of mercy belonged not to him; and therefore, when God forsook him, his kingdom could not sustain him. But David here depends upon the general promises of God's mercy made to his children: wherein, he acknowledgeth a particular promise of mercy made to him. For the general promises of mercy and grace, made in the Gospel, faith makes them particular to every believer. Of this, see verse 41. 58. 76. 170. VER. 77. Let thy tender mercy come unto me, that I may live: for thy law is my delight. HE prayed before for mercy; now again Mercy received, makes the godly thirst for more. he prayeth for mercy. The children of God have such an earnest and fervent desire of mercy, that whatever sense thereof they get, they still cry for more: and sure it is, in this life they can never be satisfied. Nevertheless, happy are they who now hunger & thirst, for hereafter they shall be satisfied. And when I awake, Psalm. 17. 15. I shall be satisfied with thine image. But if we mark more narrowly, we shall find, Three ranks of mercy craved by the godly. that David here seeks another sort of mercy than he sought before. For first, he sought mercy, to forgive his sins: then he sought mercy, to comfort him in his troubles: now he seeks mercy, to live and sin no more. Alas, many seek the first mercy, of remission; and the second mercy, of consolation in trouble; who are altogether careless of the third mercy, to live well. It is a great mercy of GOD to amend thy life: where this is not, let no man think he hath received either of the former. Magna est miseratio Dei, quae non solem remissionem tribuit peccatorum, sed etiam certantibus addit calcaria, ut in suscepto certamine pergant. It is a great mercy of God, ☞ which not only pardons evil that is done, but strengthens us also to further good that we have not done: and this is the mercy which here David seeks. For thy law is my delight.] Of this reason, see verse 70. VER. 78. Let the proud be ashamed: for they have dealt wickedly, and falsely with me. David here prayeth, not against the person Prayer against enemies, how it should be framed. of his enemies; but against their course, their false & wicked dealing against him: Or rather, as we may think with Basile, Orat pro Basil in Psalm 119. inimicis. The reason hereof is given by Ambrose, Ambrose in Psalm 119. Pudor enim plerumque corrector est nostri: & dum incipit nos pudere commissi, ne diutius pudeat deserere, quaeerubescenda sunt, admonemur. For shame oftentimes corrects our ways: when we think shame of that which we have done, we are admonished, not to do that again, which may make us more ashamed in time to come. For where Shame with contempt, reward of sin. a gentle shame cannot move men to amend, it is a just recompense of God, to pour upon them shame, with contempt and confusion. Still we see, how the Spirit of God styles the The wicked are proud men. wicked by the name of proud men: for a wicked man shakes off the yoke of God, and will not be subject to his Maker; and so spares not to exalt himself over men in such sort, that there is nothing in man so sacred, so worthy reverence, which he tramples not under his feet. But here is the just recompense of his pride, A proud man ●…is just punishment. Let the proud be ashamed. He would fain have honour or pre-eminence; which God will not give unto him: he flies shame & contempt; but God shall pour them upon him. For they have dealt.] He complains of the Let us not look for peace from the wicked. wicked, and false dealing of his enemies against him: and it is written to uphold us in the like tentation. For Satan is always like himself, hating them whom the Lord loveth; he may well be Satan may wax worse, but shall never be better. worse, he can never be better: and therefore with restless malice stirs he up all his cursed instruments, in whom he reigns, to persecute them who are loved and protected of the Lord. But I meditate.] David's enemies fought against David's armour. him, with the armour of flesh, wickedness, and falsehood: he withstands them by the armour of the Spirit; not meeting wickedness with wickedness, and falsehood with falsehood. For if we fight against Satan, with Satan's armour, he shall soon overcome us: but if we put upon us the complete armour of God to resist him, he shall flee from us. See ver. 69. VER. 79. Let such as fear thee, turn unto me, and they that know thy testimonies. AS he was troubled by the wicked, so he Every Christian hath need of another's help. prayeth that he may find help & comfort in the godly. God hath joined his children into one happy fellowship; for his Church is a communion of Saints: yet so, that he hath distributed his graces to every one of them in so wise a manner, that there is not one of them, who stands not in need of the help & comfort of one another: where one doubts, another hath light By reason of the diversity of grace dispensed to them. to resolve; where one is grieved, another hath the word of consolation to uphold him; & where one is weak under any temptation, the Lord hath appointed the stronger to bear his infirmities: and this is the benefit which here David craves. Basile so expounds these words, as if David for his sin had been separate from the congregation of God's people, as Miriam was for her leprosy; Public sin, is like Miriams' leprosy, that separated her from the Congregation. and therefore, now prays again, that he may be received into the communion of God's people. Which more clearly is expressed, by the translation of Symmachus; Conuersentur mecum timenteste: Let such as fear thee, have conversation with me; and let me not be abhorred of them. However it be, we may see that the hearts of Why God suffers the countenance of good men, to be cast down on other good men. men, are in the hands of the Lord: and that ma ny times, godly men are made strange to other godly men. Wherein, the Lord hath no other respect, but that our hearts should not depend upon the testimony of man. God is so jealous over his children, & will have their hearts so wholly bound unto himself, that he cannot be content we should put our comfort, or seek our approbation in any creature. And in this sort did he so humble David, that as he protests, Psalm 69. he found not one to comfort him; and all for this end, that he might learn to comfort himself in the Lord his God. In this description of the children of God, we Knowledge & ●…are of God ●…equired together. see how fear & knowledge are required to make up a godly man: knowledge of GOD without fear, breeds presumption; and fear of GOD without knowledge, breeds superstition: as we see how the Gentiles, fearing a divinity which they knew not, have fallen into most beastly Idolatry. CAPH. VER. 81. My soul fainteth for thy salvation: yet I wait for thy word. David being sore troubled by wicked Desertions spiritual, do sore cast down the godly. men, & finding that God delayed to comfort and deliver him, was sore dejected & cast down in his own mind: so that his soul fainted, his eyes failed, and his body became like a bottle in the smoke. All hatred, and enmity of man, is easily comported, where God shows his favourable face: but when the godly are sore troubled by men, and find not their souls comforted of God, their strength fails them. Even as the body, wanting natural helps to refresh it, becomes As a body wanting meat fain●…th: so etc. faint, and falls in a swoon: so the soul, destitute of heavenly comfort, languisheth. For the godly live by mercy; and can no more endure to want the sense of mercy, than the body can consist without those natural means, which increase and conserve the life thereof. Yet doth he never so faint, but that some life The godly never so faint, that they lose all life. remains in him; for he subjoins immediately, I wait for thy word. Waiting for comfort, is an action of faith, & an effect of life. As in the midst of Winter, there is a substance in the Oak and Elm, even when it seems to be dead: so is it with the Christian; in his greatest extremities, ☜ some spark of life remains in him. For the life o●… Christ jesus whereby he lives, is of that nature that it cannot die: it may be weakened, but can not be extinguished. Our petitions should all be warranted by the word. For thy word.] In the first part of the verse, he protested that he waited for God's salvation; and now he saith, he waited for God's word. Teaching us first, not to seek any thing from God, which his word warrants us not to crave. And next, how we should give such credit to the word of God, as to believe it; even then, when in our sense there is no likelihood of the performance of it. VER. 82. Mine eyes fail for thy promise: when wilt thou comfort me? IT is a customable manner of Gods working Answer of our prayers delayed many times, and why. with his children, to delay the answer of their prayers, & suspend the performance of his promises: not because he is unwilling to give; but because he will have them better prepared to receive, Tardiùs dando quod petimus instantiam nobis Chrys. in Math. orationis indicit: he is slow to give that which we seek, that we should not seek slowly, but may be wakened to instancy and fervency in prayer, which he knows to be the service most acceptable unto him, and most profitable unto ourselves. And for this cause, continuance in prayer is commended unto us by the Apostle. VER. 83. For I am like a bottle in the smoke: yet do I not forget thy statutes. he still insists in his former complaint, The troubles of the mind distemper the body. declaring how the greatness of his inward anguish, had extenuated & worn the natural strength of his body, so that he was become like a bottle dried in the smoke; his skin contracted, withered & wrinkled with the greatness of his grief. The like he hath Psa. 32. that the moisture of his body, was turned into the drought of Summer. The troubles of the mind affect the body, & distemper it: and the best way, in such cases, to mitigate bodily diseases, is to pacify the mind. But again, when we see the great anguish of David's God's children exercised with sharp afflictions. mind, and how his beautiful body was now become but a withered skin; let us consider how how hardly the Lord deals with his children, whom he loves most dearly. He judgeth us in this world, that we should not be condemned in the world to come. By the fire of affliction, he burns up the superfluities of our nature, which in prosperity increase upon us, to the great hindrance of the work of our salvation. And again, that he Reason's hereof given. may make us capable of heavenly comfort, he takes carnal comforts away from us: for so long as we are delighted with the one, we can never feel the consolation of the other. This should learn us, not to be discouraged, when in the same manner God deals hardly with us. His rods may be sharp: but his way is mercy. He may do to his children, as joseph did to his brethren; speak roughly to them, and make himself strange toward them: but his loving affection cannot ever be hid from them. VER. 84. How many are the days of thy servant? when wilt thou execute judgement on them that persecute me? THis verse contains a supplication; wherein The reason of David's supplication. David craves, that God would judge between him & his enemies. The reason he useth, lurks in the Interrogation; How many are my days? My time is not long, my days are but few: then let them not pass comfortless; but let me see that thou art a God of judgement (who will't do according to thy word) and men: There Psalm. ●…8. 11. is fruit for the righteous: Verily, there is a God that judgeth righteously on the earth. To show the brevity of man's life, he reckoneth Man's life measured by days, not years. it not by years, but by days. And this consideration of the shortness of our life, David useth it as an argument, sometime to move the Lord to compassion, and sometime to stir up himself to further piety & godliness: as we may see Psa. 39 And truly, it were good for us, oftener than we do, to think upon this question of David's, How A question always to be remembered. many are my days? For we are deceived with the shadow of this life, conceiting it to be longer, than we shall find it to be: whereof it comes to pass, ☞ that men are prodigal of their days, as if they would never be done. Their rents, their money, their garments, or any other thing they have, they spend sparingly, & with moderation; only they are wasters of their days, as if they had methusalem's years in a treasure. Let us pray with Moses, for grace to number our days, that we may apply our hearts unto wisdom. When we look to the by-gone time, and see how we have ☜ misspent it; when we look to the time to come, and see how uncertain we are of it, let us redeem the time we have, to use it well. When wilt thou execute.] David was far from Prayer against our enemies, how it should be framed. hatred, cruelty, or private affection: for in all these his petitions he was the penman of the holy Ghost, and spoke nothing of any private motion. Where, that we may know how far forth we are to follow him in these, let us remember, that God executes two sorts of judgements upon Such judgements as are preparatives to mercy, may be prayed for. men: some are preparatives to mercy; such as were inflicted upon Saul, when he went to persecute the Saints at Damascus: he was cast from his horse, and strooken with blindness: and for these we may pray, that God will execute them upon them, who are sleeping in their sins; that rather they may be wakened by God's judgements, and moved to repent, then perish in their impiety. But not those judgements that are forerunners of wrath. Others again of his judgements, are but forerunners of that great and last judgement, which he will execute on all the wicked; such as were the punishments of Cain and judas. The first, works conversion; the second, confusion; and for these we can not pray against our enemies: because, howsoever their works be evil for the present, ☜ yet we know not what the Lord may do with them hereafter. Who persecute me.] David was a godly man▪ Godly men, evil recompensed of the world. approved of God, and a profitable instrument to his King and Country. When Saul was vexed, he did mitigate his trouble with the Harp: he slew Goliath, and overthrew the Philistims: yet ye see how he is recompensed. Such commonly is the reward which godly men get in this world, at the hands of them, to whom they have been instruments of greatest good. And this persecution, many ways are the wicked Sundry sorts of persecution. guilty of. The railing of Shimei against David; the mocking of Isaac by Ishmael: these the world esteems no sins, or very small; but the Lord ranks them in among bloody sins, and calls them persecution: learning all men not to speak evil, or scorn the godly, lest they fall into greater sins than they are aware of. VER. 85. The proud have digged pits for me; which is not after thy law. HE insists still in his complaint against his Enemies of David described. enemies; & describes them first from the quality of their persons: They were proud. Next, from their labour & subtlety; They digged pits for him. Thirdly, from their manifest iniquity; Their courses against him, were not according to Godslaw. The proud. See ver. 69. 21. 51. 78. 85. Have digged pits.] Their labour and subtlety Pridecan humble itself for a greater vantage. whereby they oppugned David, is here noted. Whereby this seems strange, that a proud man should be a digger of pits: but so it is, that pride for a time can submit itself, for a greater vantage over him whom it would tread under foot. The wicked is so proud, that he seeks not God: yet he Psal. 10. 4. 10. croucheth and boweth, to cause heaps of the poor fall by his might. So proud Absalon abased himself, to do all men reverence; subjecting himself, to meanest subjects: that so he might prepare a way to usurpation over his king and father. But mark; he saith not that he had fallen in the The wicked are taken in their own s●…are. pits which his enemies had digged. No, no: in God's righteous judgements, the wicked are snared in the work of their own hands, while the godly escape free. He hath made a pit and digged it, and Psalm. 7. 15. is fallen in the pit that he made: his mischief shall return upon his own head, & his cruelty upon his own pate. Thus Haman hanselled the gallows Example hereof in Saul and Haman. which he raised for Mordecai: and Saul, when he thought by subtlety to slay David with the Philistims sword (when he sent him out to seek two hundredth of their foreskinnes in a dowry) was disappointed of his purpose: but he himself at length was slain by their sword. Which is not after thy law.] As David by this Comfort when we see wicked men are our enemies. aggravates the gross impiety of his adversaries; so doth he also greatly comfort himself. For why shall we be discouraged, to have these men our enemies, of whom we clearly see, that neither their persons nor actions are according to God's law? VER. 86. All thy commandments are true: they persecute me falsely; help me. Here he reasons from the equity of his The Word gives comfort against all trouble. cause, & the iniquity of his enemies: & upon these sends he up his prayer, Lord help me. As for my enemies, they persecute me falsely and without a cause; as for me, I know thy commandments are all true, and that they cannot be deceived who depend upon them, nor yet prosper that are against them. He shall never want comfort in trouble, who cleaves unto the word of God: who ever be against us, keep it on our side, and it shall be well with us. Again it is to be marked, that he declines no Profitable for us to be exercised with afflictions. persecution, but seeks Gods help in it. He knew, that all they who will line godly in Christ, must suffer persecution; Devotionem fidei, praelia persequuntur, & Cito fides inexercitata languescit; Faith not exercised with tentation easily languishes: yea, sith the Lord chastises every one whom he loves, he may justly suspect himself, who lives without a cross. Si desint certamina, vereor ne deesse videatur, quicertare desideret; If Amb. in Ps. 119 there be a man who hath no battle, it is to be feared, lest he be such a one as desires not to fight: ☞ and so what can he be but a captive of Satan? But in all our persecutions let us ever take heed We should take heed to the cause for which we are troubled. Cyprian. that our cause be righteous, and we may say, They persecute me falsely: potest enim quis persecutiones pati & non iniustè: and it is ever Causa non poena facit Martyrem. But let none of you suffer as a murderer, or a thief, or an evil doer, or a busy body: if any man suffer as a Christian, let him not 1. Pet. 4. be ashamed, but glorify God in this behalf. Help me.] Profane mockers think that a man is weak when he is driven to God's help; but indeed then he is strongest when he is weakest in himself, and seeks help in his God. So long as we depend on the arm of flesh, whether it be our own or others, the Lord will do the less for us: but when distrusting ourselves we rely upon him, then is he strongest to work for us. VER. 87. They had almost consumed me upon earth; but I forsook not thy precepts. IN this verse are two things; a complaint of the malice of his enemies, & a protestation of Malice of the wicked is insatiable against the godly. his constant affection toward the word of God. In the first he complains, they had not only troubled him, but almost consumed him: the malicious cruelty of the wicked is insatiable, it cannot be quenched: nay, not by death; for even after death they rend both the name and the bodies of godly men. David was not thus far delivered They rend both their names and their bodies after they are dead. into his enemy's hands; but he complains, that their malice almost had undone him. We mark it for this end, that we may know it is Gods great providence, that at any time we live among the wicked, and are not consumed by them. Secondly, we mark here the great weakness and infirmity of God's children, who oftentimes It is man's infirmity to be cast down with temptations coming from men more than those that come from God. are more discouraged with those temptations which come immediately from men, then with those others which come immediately from God; in the one they stand strong; in the other they faint and are overcome. Surely because we are in a great part carnal, therefore is it, that the want of man's comfort and countenance commoves us. If we were as we should be, or as Nazianzen Nazian. compares us, like Rocks in the Sea; what ☜ would we regard the wind of men's mouths, or raging waves of their turbulent affections? As an arrow shot at a stone, returns to him who sent it, or otherwise falls down to the ground: so an injury done to a spiritual man, who is built like a lively stone upon the Rock Christ jesus, returns to the doer, but troubles not the receiver. If it be otherwise, that we consume and faint for the injuries of men, all this weakness proceeds from our unregenerate nature. Thirdly, we mark here the Lords dispensation, Why God will have his children brought very low by affliction. in his manner of working with his children; who not only suffers them to be troubled, but brought so low by trouble, that in their own sense they are almost consumed. Both in outward & inward troubles doth the Lord humble them so far, that they are brought even to the door of death, that so their faith and his truth may be the more manifested. Thus the Apostle protests, that he received in himself the sentence of 2. Cor. ●…. death; all for this end, that he might learn not to trust in himself, but in God, who raiseth the dead. For so long as in danger there is any hope of remedy, our infidelity casts her eye a wrong Infidelity ready to go ●… whoring from God. way: but when we are brought to such extremity, that with Peter we begin to sink in affliction, than we look to the Lord; we c●…aue the help of his hand, and he relieveth us; and we cannot but acknowledge that our d●…iuerance is come from him only: and so by the greatness of our trouble, our faith is ●…roborate, and the praise of God's truth more 〈◊〉 manifested. VER. 88 Quicken me, according to thy loving kindness: so shall I keep the testimonies of thy mouth. MAny a time in this Psalm doth David Desertion is like death to the godly. make this petition: & it seems strange, that so often he should acknowledge himself a dead man, and desire God to quicken him. But so it is unto the child of God; every desertion, and decay of strength, is a death: so desirous are they to live unto GOD, that when they fail in it, and find any inability in their souls to serve GOD▪ as they would, they account themselves but dead, and pray the Lord to quicken them. According to thy loving kindness.] He oppones God's kindness is our defence against man's malice. God's kindness to his enemy's malice; and it is very comfortable: I am troubled with their malice for thy sake; and therefore I crave to be refreshed with thy kindness: acknowledging, that in God's kindness, there is comfort enough against all the malice of wicked men whatsoever; according to that opposition which he makes in another place: Why boastest thou thyself Psalm 52. 1. in thy malice? the loving kindness of the Lord endureth daily. David knew a twofold kindness or benignity in God: One general, extended to all his creatures; A twofold kindness in God. whereof he speaks, Psalm 145. All living Psal. 145. creatures depend upon thee, and thou givest them meat in due season. Another, special; toward his own beloved in Christ: and for this he prayeth, Psalm 106. Visit me with the salvation Psalm. 106. of thy people. And again; Look upon me, and be merciful unto me, as thou usest to those that fear thy name. And for this now he prayeth, that God would be good unto him: not only by that general kindness, by the which as a Creator he is good unto all his creatures, but according to his special favour; whereby, as a loving father, he abounds in kindness, towards all his children in Christ jesus. So shall I keep the testimonies of thy mouth.] Man without grace is but dead, and can do no good. He protests here▪ that 〈◊〉 the Lord quicken him, there is no strength in him to obey, nor to do any other ac●…●…ing to Gods spiritual worsh●… 〈◊〉 〈◊〉 ●… dead man can do actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural life. Presumptuous professors reproved. But the presumptu●… 〈◊〉 〈◊〉▪ of his age, find no difficulty in the 〈◊〉 〈◊〉 〈◊〉 they can pray well enough, 〈◊〉 〈◊〉 〈◊〉 ●…m-selues: ☞ but they are saire de●…; 〈◊〉 〈◊〉 Lord renew his mercy towar●… 〈◊〉, & 〈◊〉 daily by his spirit of grace, we ●…hall be bu●… 〈◊〉 senseless stocks in praising, praying, 〈◊〉 〈◊〉 the Lord our God. Non enim commun●… 〈◊〉 〈◊〉 custodit coeleste mandatum, sed illa quae 〈◊〉 fulcitur aeterno per operationem gratiae spiritualis for it is not this common life which keeps the heavenly commandment; but that life which is sustained by the eternal, and spiritual operation of the grace of God, which the Lord may increase, and conserve in us for ever. LAMED. VER. 89. O Lord, thy word endureth for ever in heaven. IN the last Section, David complained A comfortable meditation of the eternity of God's word. to God of the malicious doings of his enemies; he comes now to show what sustained him in his troubles: to weet, the certainty and eternity of the word of God; by the which he considers, that both heaven and earth were sustained: and thereof concludes, that so long as he trusted to God's word, he could not fail. So that he gives this glory to the Lord, that his word only kept him, that he perished not in his affliction. Thy word.] David here makes a secret opposition The word of God, opposed to the word of man. between the words of his enemies, and God's word. Sore was he troubled with the long tongues of the wicked. Hoc enim est opus diaboli, ut servos Dei mendacio laceret, & falsis opinionibus gloriosum Cypr. lib. 4. Epist. 2. nomen infamet; ut qui conscientiae suaeluce clarescunt, alienis rumoribus sor didentur. It is true which Philo saith, Veritas opinione melior est, non tamen est negligenda fama: truth is better than opinion; Philo. and it makes not much, what wrong The good name of a christian should be regarded: and why. opinion be conceived of us: yet the same or good name of a man is not to be neglected (specially if he be in a public office) that by his name he may do good unto others. But because this cannot be obtained, and innocency itself cannot hold off the scourge of the tongue, we must oppone the word of God, to the words of wicked men; resting Innocence defends us not from the calumnies of m●…n. with Io●… in this, That our witness is in heaven: and with S. Paul, in the testimony of a good conscience. Then shall we not be discouraged for the words of man, having both God's word, and our own conscience, to warrant us. And for our farther comfort, let us remember Words of men most effectless, when they are stoutest. how the words of men, when they are greatest, are most vain and effectless; and on the contrary, that GOD is as good, as his word; yea, and better, doing more than can be expressed by word. It was a proud word of jezabel, God do so to me, and more also, if I have not the head of Elijah ere tomorrow at this time: but the dogs got her head, and she got not the head of Elijah. Such also were the words of Sennacherib, boasting by Rabsache, that he would make the inhabitants of jerusalem to drink their own piss: but these were vain words, and vanished with the wind. Only the counsel of the Lord stands: what he determines, shall be done; and as he speaks, it shall assuredly come to pass. In heaven.] By this, Basile understands Angelorum What is meant here by heaven. coetus coelum inhabitants, qui diuin●…m legem custodiunt: the company of innumerable Angels, who observe the law of God. But the words following, declare he means the frame of the same visible works; wherein the constancy of God's truth doth appear most manifestly. For two causes than doth David so speak. First, The changes of this world, cumber our faith. to draw us from looking to the instability of things here upon earth (wherein are restless changes and vicissitudes) to a consideration of the stability of God's decree in heaven. Vtcunque versentur res humanae, & omnia sint varijs inclinationibus Vatab. obnoxia, tamen verbum Dei non est subiectum ordini naturali: In earth, the word of God is not only controverted, but contradicted Then it is good to look up unto heaven. and resisted; and the state of things so mutable, that oftentimes the wicked prosper and are exalted, the godly cast down, and sore oppressed. To uphold us against this tentation, let us look up, & cast the anchor of our souls within the vail: Heb. 6. 19 there we shall see an unchangeable decree of God, which shall change all these things again, and bring to the end spoken of in his word. The other cause why he so speaks, is, that this The visible frame of heaven, a witness of God's eternal truth. visible frame of the heaven, stands as an eternal witness of the verity of God's word, that he will not retreat nor call back that which he speaks: for he once commanded the heavens to be, and incontinent they were, and ever since continue. Thus we see how the godly profit by looking into the works of God; ever drawing some spiritual consideration out of them: but of this hereafter. VER. 90. Thy truth is from generation to generation: thou hast laid the foundation of the earth, and it abideth. AS he collected the certainty of God's word, by the endurance of heaven; so now The creatures cannot teach the way of salvation, but confirm us in it. he confirms it, by considering the foundation of the earth. Sith the foundation of the earth, made by the word of God, abides sure, shall we not think, that the foundation of our salvation, ☜ laid in Christ jesus, is much more sure? Though the creatures cannot teach us the way of salvation (for, that we must learn by the word) yet do they confirm that which the word saith. Thus saith the Lord, who gives the Sun for a jere. 31. 35. light to the day, and the courses of the Moon and Stars for a light to the night; If these ordinances depart out of my sight, then shall the seed of Israel cease from being a Nation before me for ever. As there jeremy gathers the stability The certainty of our salvation of the Church, from the stability of the creatures: so here David confirms the certainty of our salvation, by the most certain & unchangeable course of the creatures: and both of them are amplified by Christ jesus; Heaven & earth may pass, but one jot of God's word shall not fall to the ground. Let us therefore be strengthened in the faith, and give glory to God. Tho●… hast laid.] This work of God is often mentioned in holy Scripture, to commend the The glory of God shineth in the work of creation. job. 38. glory of God's wisdom and power. Yea, the Lord himself glories in it: as ye see in his speech to job; Where was●… thou when I laid the foundation of the earth? declare, if thou can, who laid the measures thereof? who first stretched the line over it? whereupon are the foundations of it set? or who laid the corner stone thereof? He hath founded it without Earth founded without a foundation. a foundation: for the pillars of the earth, mentioned by Anna, are no other but his word and decree. But alas! how great is our stupidity? we walk upon earth, & it beareth us up: but we never consider, how God sustaineth it by his mighty power, that we may give glory to him. And it abides.] As the Lord by his word made the world's; so bears he up all things by Creation as a mother; Providence a nurse conserving things created. his mighty word. Creation is as the mother, and Providence the nurse & conserver of all the works of God. God is not like man; for he, when he hath made a work, cannot maintain it: he ☞ buildeth a ship, and cannot save it from shipwreck; he edifies a house, but cannot keep it from decay: it is otherwise with God; we daily see his conserving power, upholding his creatures: which should confirm us, that he will not cast us off, nor suffer us to perish (sith we are the works of his hands) if we do depend upon him, and give him the glory of our Creator, Conserver, and Redeemer. VER. 91. They continue to this day by thine ordinance: for all are thy servants. THe same argument by which David here Out of the wholesome word profane men (like wasps) gather poison. proves the truth of God's word, is used by profane mockers to improve it. Where is (say they) the promise of his coming? for since the fathers died, all things continue alike from the 2. Pet. 3. 4. beginning of the Creation. There is so great difference between a godly, and a godless heart, that where the one of every thing learns to be more godly; the other learns to be more profane: like poisonable Wasps, who out of most wholesome herbs, gather nothing but poison. For all are thy servants.] From the Angel to All creatures, from the Angel to the worm, serve the Lord of Hosts. the worm, all serve him: he is the Lord of Hosts; let us also serve him, and then shall they serve us. But it is both sin and shame, that where the raging water, and furious fire serve God at his command, only man, made to his own image, disobeys him. And therefore again, fearful is the recompense; that where it is said, The Lord Psalm. rejoiceth in all his works, of man only the Lord said, It reputes me that I made man. Gene. 6. The Lord grant it may repent us, that ever we offended so good a God: and so the Lord may be pacified toward us in Christ jesus. VER. 92. Except thy law had been my delight, I should now have perished in mine affliction. HE now declares unto us what profit he Sith other creatures are upholden by his word, much more the Christian. made of his former meditation: to weet, that the certainty of God's word kept him, that he perished not in his affliction. Sith he saw it was a sure and powerful word, whereby other creatures were sustained, he collects it could never fail him: & so leaning upon it, he found himself upholden by it in his greatest afflictions. Let us learn of David, to seek our comfort in Comfort which is not from God's word, brings two great evils. time of trouble, out of the word of GOD: for all other comfort, which is sought with neglect of this comfort, brings two great evils. First, it increaseth grief, however for a time it seem to mitigate it. And next, it leaves a man destitute, when he hath most need of comfort. Only the comfort of God's word bides with us, when all other comfort for sakes us. My delight.] The word signifieth delights, in The word hath comfort for every estate of life. the plural number. Many were the sorrows of David's life: but against them all, he found as many comforts & delectations in God's word. With such variety of holy wisdom, hath God penned his word, that it hath convenient comfort for every state of life: & therefore the children of God account nothing so dear as it; they prefer it to their appointed food. Yea, as the body cannot live out of the own element of air; so cannot the soul of a godly man, without comfort of the An answer to worldlings, who say they find no delight in God's word. word. Where, if it be objected to us by worldlings, Where are those manifold delights which ye say are in the word? we hear nothing but one & the self same thing repeated unto us: The best answer to them is, Come and see. Taste and consider ☜ how gracious the Lord is: and ye shall find, that every repetition of it brings new delight. And this they may learn by their natural affection toward bodily food: which is so great, that the same kind of food, whereupon they feed this day, they long for it again to morrow; and with a new appetite, long to have renewed every day. And if they were as well acquainted with the spiritual life, their affection would be, in the same manner, renewed every day toward the word of God. For the truth is, that no Monarch in the world can furnish his table with such variety of delicates, as are offered to us in the treasures of God's word. Perished in mine affliction.] David was a godly Men fruitful in godliness, by affliction made more fruitful john 15. man, and dearly beloved of the Lord his GOD; yet is he sore humbled by affliction: for even those branches which are fruitful, God will purge, to make them more fruitful. Our nature is so rebellious, that without sore afflictions, it cannot be tamed & subdued. Stones cannot be squared for palace-worke, without strokes of the hammer; gold can not be purged and prepared for work, without fire; neither is corn separated from the chaff, without wind. We are God's corn: let us abide the wind of tentation, to cleanse us from the chaff of our corruption. We must suffer the fire of affliction, that ☞ we may be fined, and made vessels of honour for the house of God. And we must be content, that the hammer of God strike upon us, to beat away our proud lumps, that so we may be squared, and made ready, like lively stones, to be laid in heavenly jerusalem. More of this, see ver. 50. 52. VER. 93. I will never forget thy precepts: for by them thou hast quickened me. THis verse hath a protestation of his thankfulness; None contemn God's word, but such as have gotten no benefit by it. Basile in Psal. 119. he had found life in God's word, and he resolves never to forget it: Experientia edoct us iustificationes tu as producere vitam, inextinguibilem illarum memoriam seruabo. It is no marvel, that they who never got life by the word of God, have no delight in it: the excuses of men here avail not. Certain it is, the cause of all contempt of God's word, is from this, that men never found life, nor comfort by it. Whereof see Sect. 1. But it is worthy to be marked, that he saith It is not the Word that quickens, but God by his Word. not, the Word quickened him; but God by the Word quickened him. The Word was preached at one time, by one Preacher S. Paul, to many people assembled together at Philippi: but many heard it who got not life by it; only Lydia by that Sermon had her heart opened. Paul may plant, Apollo may water; but God must give the increase. Let us thank God for the word he hath given us; and let us pray to God that grace may be joined with it: so with the Gospel, having the blessing of the Gospel, it shall become the power of God to our salvation. VER. 94. I am thine, save me: for I have sought thy precepts. MAny reasons hath David used hitherto, Sith man is careful to keep that which is his own, shall we think that God loves not those who are his own? to move the Lord to be merciful to him: but none more forcible than this; I am thine. A strong reason indeed, where man in a good conscience can use it: for if we who are evil and weak, have a care of every thing which is ours, that we will not (if we may) suffer it to perish; even our garments, and our houses, and our cattle, we have a care to conserve them, because they are our own: how great may we think is the Lords care toward his own, whom he tenders with greater compassion than any earthly father can do to his children? But howsoever this seem facilis vox & communis, Every man c●…n not say to the Lord, I am ●…hine. Tuus sum: as easy a voice as it is common, to say, I am thine; yet few are they, who in a good conscience may say it. Mentitur enim Basil. in Ps. 119 peccator, si se servum Dei nominet: A man in his sins, lies, if he say that he is the servant of God; for to whatever thing a man gives obedience, unto that same is he a servant. O how Rom. 6. 16. many people, and nations, and wealthy men are there in the world, Qui paupertatem putant Domino servire, who think it a poverty Ambrose. to serve GOD! He who is above all seems nothing to them: and they seek other things with such insatiable affection, as if the Lord jesus, in whom are all things, were not sufficient for them. Can these men say to the Lord, I am thine? But these men are not the worst: for ye shall Yea, rather men now are so profane, that every kind of si●…ne may say unto them, Thou art mine. find now a bastard Christian, so profane, that when all vices are gathered, every one may say to him, Thou art mine: Quomodo ergo qui hui●…smodi est, potest dicere Christo, Tuus sum? How then may such a man as he say unto Christ, I am ☞ thine? Concupiscence, Avarice, Ambition, and the rest upon just reasons of service, done by him to them, challenge him to be theirs. Of such a man it may be spoken that was said of Constantinus Copronymus; Eum nee Christianum esse, Cent. nee judaeum, nee Paganum, sed collwiem quandam impietatis, That he was neither a Christian, nor a jew, nor a Pagan; but a confused mass of all impiety. And how then can such a one say to the Lord, I am thine? But if so they will say, let them receive their How the Lord acknowledges not profane men to be his. answer; Away ye workers of iniquity: he is not always mine, that saith Lord, Lord. Wicked men may so say, Sed vo●…e non cord; but it is with their tongue, not with their heart. As judas even then pretended that he was one of Christ's, when Satan had entered into him: but the adversary justly might challenge him by the like of these speeches, which by Ambrose properly are ascribed to him; Non est How Satan challenged judas as his ow●…. Tuus, jesus, sed mens est: quae mea sunt, cogitat, qua mea sunt in pectore volutat, tecum epulatur, & me●…um pascitur: à te panem, à me pecuniam accepit, tecum bibit, & mihi sanguinem tuum vendit: He is not thine, said Satan to ☜ the Lord jesus, he is mine; his thoughts and cogitations are mine; he eats with thee, but is fed by me; he takes bread from thee, but money from me; he drinks with thee, and sel●…es thy blood to me. A fearful conviction of men, who give their word to Christ, professing his name; but their works to Satan, doing what he commands them. These men cannot say with David, I am thine, O Lord. For I have sought.] See here how David qualifies his protestation: from his earnest affection to the word of God, he proves that he was God's How David proves that he was Gods man. man and his own servant. It is not words, but affections and actions, which must prove us to be the Lords. Tuus sum, quia id solum quod tuum est quasivi: I am thine, because I sought nothing but that which is thine, and how I might please thee. Mihi in tuis iustificationibus est omne patrimonium: in the observance of thy precepts is all my patrimony. VER. 95. The wicked have waited for me, to destroy me: but I will consider thy Testimonies. TWo things again he notes in his enemies: A great miracle that the sheep of Christ are preserved in the midst of ravening Wolves. diligence, in waiting all occasions whereby to do him evil, and cruelty without mercy; for their purpose was to destroy him: wherein, still we see how restless and insatiable is the malice of the wicked against the godly. Daniel his preservation in the Lion's den was a great miracle: but it is no less a marvelous work of God, that the godly who are the flock of Christ, are daily preserved, in the midst of the wicked; who are but ravening Wolves, & thirst for the blood of the Saints of God, having a cruel purpose in their heart if they might perform it, utterly to destroy them. When we see them disappointed, let us give thanks with the jews; If the Lord had not been on our side (may Israel now say) If the Lord had not been on our side, Psal. 124. when men rose up against us, than had they swallowed us quick, when their wrath was kindled against us: but praised be the Lord, who hath not given us a prey to their teeth. But I will consider.] The consideration of God's word, is a strong stay against all temptations. See verse 9 15. 59 95. 159. VER. 96. I have seen an end of all perfection: but thy commandments are exceeding large. IN the conclusion of this Section, he compares The vanity & instability of all earthly pleasures. God's word, with all other most perfect and excellent things that are in the world; and he showeth how they shall fail and vanish, but the word of the Lord endureth. Nihil tam perfectum, vel absolutum est omniex part, quod finem suum non habeat. Experience lets us see this to be a truth: for there is no day so pleasant, but ☜ a night puts end to it; no Summer so fruitful, but a barren Winter overtakes it; no body so pleasant and lively, but death destroys it; frequent eating and drinking in the days of N●…h, but the flood came and took them all away; great mirth among the Philistims upon their Patron's holiday, but their banqueting house became judg. 16. their burial. The Monarch of Babel, that golden head, had Esay 14. 1●…. feet of clay, and in the end, worms spread under him, and worms covered him. All the pomp of the world is like the gourd of jonas, flourishing one day, and fading another. The wind shall carry Psalm. 1. away the ungodly like chaff: all their most perfect pleasures, are like a light thing bound up in the wings of the wind, which is easily carried away. When we come to be men, we laugh at those A clear declaration of the vanity of this life. things we did when we were children: for they, as we see, take great delight to build houses to themselves in the streets, of shells and stones, and delight to behold them; which albeit they were Chrys. in Math. hom. 24. able to stand, yet could they not profit them. We ☞ are not yet come to the perfect age of Christian men: but when we shall be, then shall we understand how foolish now men are, whose care is to increase their rents, and enlarge their sumptuous buildings, Quae civem coeli capere non possunt: which cannot lodge a Citizen of heaven. Let us therefore so use this world, as if we used it not; possessing it so this day, as ready to part with it to morrow. But thy commandments.] There's the other The word of God is called large, because the comfort thereof endures. Euthy. in Psalm. 119. member of the opposition. He calls the commandments or word of God exceeding large; Quia eos omnes recreate, & corda corum dilatat, qui in angus●…ijs, & afflictionibus versantur: because it refresheth them all, and enlargeth their hearts who are in distress and affliction. And again, it is so large, that it hath none end, Propter amplitudinem suam fideles nunquam deseret: and the amplitude thereof is so great, that it never When all world lie comforts fai'e. fails the faithful. Worldly riches serve worldly men so long as they live, and make some service also in conveying their bodies with a pompous funeral to the grave: but there it leaves them, and goes no further with them. Only the word of God sustains the godly against all temptations, so long as they live; it convoys them unto death; and the comfort thereof abides with them for ever when they are dissolved. MEM. VER. 97. Oh how love I thy law! It is my mediditation continually. HE insists here still in the declaration of his earnest affection toward the word, Many speak that by custom, which in conscience they dare not present unto God. and the notable fruits which he reaped thereby. His affection is declared, ver. 1. Oh how love I thy law! Wherein ye see, he calls God himself to be judge of his love to the word: Nec speciem, sed plenitudinem charitatis tali conventione testatur; Witnessing thereby, that it was no counterfeit love, but complete and sincere love, which he bore unto it. The like protestation was used by S. Peter, Thou knowest, O Lord, that I love thee. It were good, that in things pertaining to godliness, we did declare our upright heart, by speaking as they spoke. Sith at the length we must be presented before him, A great grace to speak to God from an upright heart. and made manifest such as we are, let us in time present ourselves unto him: for many by custom speak that of themselves, which in conscience ☞ they durst not speak, being presented unto God. All that GOD craves of us is love. Therefore God craves nothing of man but love. 1. Tim. 1. Ambr. in Psal. 119. saith the Apostle, that the end or perfection of the law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is love: and again, that love is the fulfilling of the law. Amari exigit, qui omnes amat, quia charitas est: he desires to be loved of all, who loves all, because he is love itself. This one commandment We are inexcusable if we give it not. contains all; and it is most reasonable: for what excuse can a man bring for this, that he loves not God? Yet many in word profess that they love him, who love not indeed. The trial of our love to How love to God may be tried. God, is our love to his word, & our care to keep his commandments. If any love me, he will keep my commandments. Qui enim diligit ex voluntate facit, quae sibi sunt imperata. This one trial convinceth many to be liars, who say they love God, and yet delight not in his word, nor are careful to obey him. It is my meditation continually.] He proves The nature of love, it cannot lurk, but will tell where it is. that which he hath spoken. The nature of love is, that it is ever thinking of the thing beloved, and useth all means to obtain it. Strong love is like fire, that cannot be quenched with much water. So David proves his love to God, by his love to God's word; and his love to God's word, by his continual meditation in it: no change of other exercises could make him forget it. Mark again the means, by which (after David's example) we must grow in the knowledge of the word of God: First, meditation of that which Means to grow in grace, are meditation, prayer, thanksgiving, & conference. we have heard or read. Secondly, prayer for grace to believe and practise it. Thirdly, thanksgiving for grace received. Fourthly, godly conference thereof, one of us with another. All these ☞ shall a man find carefully practised by David. And truly, the greatest cause, why now there being so much preaching, there is so little profiting in godliness, is, that men before hearing, prepare not; in hearing, pray not; after hearing, neither meditate thereof in themselves; nor speak thereof unto others. VER. 98. By thy commandments thou hast made me wiser than my enemies: for they are ever with me. NOw he praiseth the word for the singular David compares himself with three sorts of men, his enemies, his teachers, and the ancient. profit & fruit which he reaped by it; to weet, that he learned wisdom by it. And this he amplifies, by comparing himself with three sorts of men: his enemies; his teachers; and the ancients. And this he doth, not of vain glory: for bragging is far from him who is governed by the Spirit of grace; but to commend the word of the Lord, and to allure others to love it, Not to commend himself but the word of God. by declaring to them, what manifold good he found in it. Wiser than mine enemies.] But how can this be? seeing our Saviour saith, that The men of this world, are wiser in their own generation then Worldlings, in what respect they are called wise. the children of God. The answer is, Our Saviour doth not call worldlings wise men, simply; but wiser in their own generation: that is, wise in things pertaining to this life. Or as jeremy calls them, Wise to do evil: and when they have so done, wise to conceal and cloak it. All which in very deed is but folly: & therefore, David, who by the light of God's word saw that it was so, could not be moved to follow their course. Well; there Time will try whether they or the godly be more wise. is a great controversy between the godly, & the wicked▪ either of them in their judgement, account the other to be fools; but it is the light of God's word which must decide it. VER. 99 I have had more understanding than my teachers: for thy testimonies are my meditation. Here is the second amplification; That Godly men tell what they are, but not of presumption. the word of God had made him wiser than his teachers: which might indeed seem to be Incongrua presumptio. Where note still he is magnifying not himself, but the grace of God toward him. It is no new thing, to see many teachers often pretending to learn others, that which they have not learned themselves: and who can tell how miserable these men are, who will be Doctors, but not disciples; teaching others, but not taught of God themselves, because they are not careful to learn from him? To such, saith Nazianz. Our Lord was 30. years Nazian. He is not meet to be a teacher of Christians, who is not a disciple of Christ. old, ere he began to be a Preacher: Et tu magister vis fieri, antequam discipulus: and thou wilt be a master of Christians, before thou be a scholar of Christ. unus verus est Magister, qui solus non didicit, Ambr. lib. 1. off. cap. 1. quod omnes doceret: caeteri omnes discant prius quod doceant, & ab illo accipiant, quod aliis tradant: There is one true Master, who teacheth all, and learns of none: as for all others, they must first learn what they should teach, and receive from him, that which they should deliver unto others. But alas! Quam multi sunt, qui sermone valent, Macar. h●…. 16. & loquuntur, non tamen sale coelesti conditi sunt, recensent que multa de mensa regia, quorum nullum adepti sunt gustum! How many are powerful in speech, who are not seasoned with heavenly salt; rehearsing many delicates which ☞ are on the table of the heavenly King, whereof they never tasted themselves! More wise was the holy Apostle, who subdued his body by discipline, lest while as he preached to others, he should have been a reprobat himself. God grant that we may follow his example. And yet even where the Preacher is godly, That God gives more grace by an instrument, than the instrument hath, partaker of that grace himself, whereof he is an Ambassador to others, it falls out oftentimes, that greater measure of light and grace, is communicated by his ministry to another, proves that he is the dispenser of graoe. then is given to himself. As Augustine, first illuminated and converted by Ambrose, did far excel, both in knowledge and spiritual grace, him that taught him. And herein God wonderfully shows his ☜ glory, That whosoever be the instrument, he is the dispenser of light and glorle; giving more by the instrument, than it hath in itself. And this is so far from being to a godly Teacher a matter of grief, that it is rather a matter of glory. The wicked glory, to make others more wicked Sith the wicked glory to make others more wicked, shall we grudge, that others by us are made more learned & godly than ourselves? than themselves; as our Saviour said the Pharisees did with the Proselyts, that they made them ten times more the children of Satan, than themselves: and shall the godly grudge, to see that they have made others more godly than themselves? Nay truly: but rather such, unto them are their crown and joy, that they may glory in, as in a prey which they bring to him that sent them. For, as the Dove which Noah sent forth, returned to him again with the branch of an Olive in her mouth: so all godly Preachers which are come from God, and remember they must return to him again, are most joyful, when they see they have some prey-conquest by their ministry, and that they have neither run nor laboured in vain. VER. 100 I understood more than the Ancients; because I kept thy precepts. THe third point of his comparison is How youth & old age are to be considered. here. Wherein we see, how it is neither learning, nor experience gotten by length of time, which makes a man wise; but only the word of God, used with meditation, prayer, and practice: for wisdom is not always with the ancient. He is not young in God's estimation, whose wisdom is ripe: and it is not by number of years, but by solid and settled manners, that the Spirit of God esteems men to be ancient. Always here, David speaks of men grown in years, but not in knowledge: whom Philo properly called, Grandaevos pueros. And indeed, it is A warning to aged men. pity to see any man foolish through the ignorance of God; but greatest pity, to see aged men bring their days to an end, and draw near to the grave, before they have learned to consider, either the end for which they came into the world, or to know the state into which they shall be translated, when they go out of it. VER. 101. I have refrained my feet from every evil way, that I might keep thy word. Dauids' wisdom, which he learned by To resist sin, not to want sin, is our greatest perfection on earth. the word, consisted not in naked speculation, but in practice: this is wisdom, to refrain from evil. Our greatest perfection on earth, stands in resisting sin. We are never without a tempter to sin; nor yet without some occasion of sin; and which is worst of all, never without the seed of sin in ourselves: which is fruitful, in sending forth Cupiditates & motus Amb. in Psalm. 119. qui irruunt sicut bestiaein nos, ut teneros fructus & nova ruris nostriculta depaseant: such lusts & motions, that like unto wild beasts, make incursion upon us, to destroy the tender fruit of this new husbandry of God within us: for which we have need continually and carefully to resist them. From every evil way.] He knows not what it He can resist no sin, who resists not all sin. is to resist sin, who resists not every sin. It is true that all sins are not alike subdued in us; for some affections are stronger than other: but if against ☜ them all we fight not, seeking to refrain our feet from every evil way, we cannot walk in the way of God. Nequit enim fieri ut duas quisquam vias simulingrediatur; justitiae videlicet, et iniustitiae. This is to be marked of some professors of this age, who will be counted good Christians; notwithstanding it be manifest, there are some gross evils, from the which they will not refrain. Though we subdue no sin as we should, yet must we remember, that every sin, in some measure, must be resisted: otherwise, if we be captived of any one, it is sufficient to destroy us. That I might keep thy word.] The resistance Every sin received within us, opens the door to another. of evil, makes us the stronger and more able to keep God's word: on the contrary, every transgression diminisheth our spiritual light and strength. So that by sinning, we not only contract a new guiltiness upon our souls, but weaken our own strength: for so soon as any one sin, be it never so small, gets vantage over us, it prepares a way to another and a greater. VER. 102. I have not declined from thy judgements; because thou didst teach me. Lest it should seem that David ascribed the Our natural inability to good. praise of godliness to himself; or that it came from any goodness in him, that he did refrain his feet from every evil way: he gives here all the glory to God; protesting, that because God did teach him, therefore he declined not. Whereof we learn, that if at any time we stand, or if when we have fallen, we rise & repent, it is ever to be imputed to God that teacheth us; for there is no evil so abominable, but it would soon become plausible to us, if God should leave us to ourself. For thou taught'st me.] David was taught by They only learn who are taught of God. his ordinary Teachers, and he did reverence them; but that he profited by them, he ascribes unto God: Paul may plant, and Apollo water; God must give the increase. VER. 103. How sweet are thy promises to my mouth! yea, more than honey to my mouth. GOds teaching works ever in the heart a God when he teaches speaks to the heart. feeling of that which is taught: for he writes his law in the hearts of his children. And this is it which David here protests, that he found a sweetness in God's word, which exceeded the sweetest things in the world. And the cause why many in this age feel it not, is either because their conscience is evil, & so intellectualibus Euthym. The causes why many now profit not by hearing of the word. animae sensibus non pollent, they want the intellectual senses of the soul (for as to a sick man, that which is sweet seems sour and ungracious; so to an ill conscience, the most comfortable word of God becomes terrible:) or else, albeit the conscience be not so evil, yet no pains are taken by meditation and prayer to search out the comfort of the word. For as Minerals are not gotten on the superfice of the earth, but men must dig ☜ deep into the bosom thereof before they find them; and as the sweetness of a kernel cannot be felt where the shell is not broken: so cannot the comforts of God's word be felt of them, who look but lightly and superficially into it. But what is the reason of this kind of speech, A Christian apprehends good offered in the word, not with one, but all his le●…ses. that God's word was sweet to his mouth; seeing words are not discerned by the mouth, but by the ear? The answer is, that a spiritual man apprehends the good which God offers, with all his senses: he not only hears it, but smells it, toucheth it, tastes it, and so eats and digests it, that he feeds upon it. And again, the reason is, for that David being taught of God, delighted to speak of God's word to others; and the more he spoke of it, the sweeter he found it. And here is our comfort; that if the promises Sith God's promises are sweet, how sweet will their performance be? of God be so sweet, what sweetness shall we find in the performance of them? When a man of honour promiseth us any excellent thing, it makes glad our heart; but when he gives it, it doth much more rejoice us. The promises of God are excellent; but the promised things are such, as by no word can be expressed: For the eye of man hath not seen, his ear hath not heard, neither 1. Cor. 2. 9 can his heart understand (now) those things which God hath prepared for them that love him. VER. 104. By thy precepts I have gotten understanding; therefore I hate all ways of falsehood. IN this last Verse he commends the word, from a twofold excellent benefit which he reaped by it: for he not only got by it understanding to Two great benefits David got by the word. his mind, but sanctification to his affections. In the beginning of the Section he protested that he loved the word of God: and now in the Lukewarm professors of this age convinced. end of it, he protests he hated all the ways of falsehood. Here is a trial of our true love to God: if we hate every thing that is contrary to it; whether it be a false Religion, or evil manners. This convinces the lukewarm professors of this age, who say they love God and his word; when in the mean time, they are companions to idolaters, they take part with adulterers, they run with thieves, they drink with drunkards, they blaspheme with blasphemers, and they hate not the works of them that fall away. NUN. VER. 105. Thy word is a Lantern unto my feet, and a light to my paths. THe use of a Lantern, is in the dark The word of God compared to a Lantern. night; for no man will carry it when the Sun shineth clearly. David here protests, what a Lantern is to men in darkness, the same the word of God was to him in his pilgrimage. In nocte huius praesentis vitae, Euthym. in Psal. 119. in the night of this present life, it showed him the 1 Because it showeth light in darkness. right way, to lead him forward to his desired and determinate end. And as men when they come to their lodging, require no more the help of the Lantern; so shall we, when we shall finish 2 We shall set it by when we come home. our pilgrimage, and shall come to our heavenly jerusalem, not then any more stand in need of this ministerial light: there shall be no Sun nor Candle there; The Lord is the light of that City. Revel. 22. 5. Basil makes here a comparison between the The light of the Gospel is clearer than the light of the Law. Law and the Gospel; and thinks that the Law is called a Lantern, because it did but illuminate the house of Israel: but Christ jesus, the Son of righteousness, by his light of the Gospel, hath illuminate all the houses and families of the earth. It is true indeed, the light of the Gospel is both clearer and larger than the light of the law: but that which here David speaks, doth properly belong to the whole word of God; as S. Peter 2. Pet. 1. 19 saith, It is as a light shining in darkness, to the which we shall do well to take heed. Always we see the necessity of the word of As the Sun is necessary for the day, so the light of the word to direct our way. God; and how impossible it is for men to direct their ways aright without it. As the Sun is necessary for the day, & the Moon for the night; and as in a dark house, nothing can be seen without a Lantern or candle: so cannot the right way, be discerned from the wrong, in this darkness of our life, without the light of the word. Multae foveae, Ambr. in Psal. 119. multi scopuli in istius seculi caligine non videntur; praefer tibilucernam, quam Prophet a monstravit: there are many pits in this misty world, many rocks in this turbulent sea, which are not scene; carry before thee this Lantern. Nullicre▪ Ambrose. das tuum, nisi praeeunte lucernae istius luce, processum: Credit not thy steps to any, unless the light of this Lantern go before to direct thee. David was a man of very good wit, and natural Our ways are in darkness without the word. understanding: but he gives to God this glory, that his best light was but darkness, when he was not lightened and ruled by the word of God. Oh that we could consider this, that in all our ways wherein the word of God shines not unto us, to direct us, we do but walk in darkness: and our ways without it, can lead us to none other end, but utter darkness. If we hearken not to the word of GOD, if we walk not by the rule thereof, how is it possible we can come to the face of God? Israel in the wilderness were governed by a As Israel's course in the wilderness was directed by the Lord, so should ours be. cloud in the day, and by a pillar of fire in the night: their camp was raised and settled, as God gave them the sign, till at length they came to Canaan. Happy shall we be, if so our life be governed in all the course thereof, that our resting and removing, our going in, and going out, and all that we do, may be ordered by the Lord's direction: for so shall he bring us at length to his promised Canaan. But that this may be done, let us remember, As a man lights one light at another, so should we light our minds at the word. that as a man lighteth one light at another: so we must seek to have the light of our mind illuminated by the light of the word. Ex hac lucerna accende et tu lucernam, ut luceat interior oculus tuus, ☞ qui lucerna est tui corporis: At this Lantern of the word, light thou the Lantern of thy mind; that the interior eye, which is the light of the whole body, may shine clearly. VER. 106. I have sworn, and will perform it; that I will keep thy righteous judgements. THis verse contains a protestation of David's David's resolution confirmed by an oath. resolution, to walk in God's obedience; and not a naked protestation, but confirmed by an oath: which in effect is no other thing, but a ratification of his promise which he made in circumcision; to weet, that he should serve God, as one of his people. And this kind of A godly oath a necessary help of our great weakness. Ambr. in Psal. 119. oath whereby we confirm our hearts to do that which we have promised, according to God's words, as it is et judicium scientiae, & testimonium conscientiae, both a testimony of our science, and a testimony of our conscience, that we know we should do so, and therefore resolve we will do it: so is it a necessary help of our great weakness, who are ready either to forget and not remember; or if we remember, to fail and not perform. For remedy whereof, it is good that by an holy oath we should strengthen ourselves to the performance of that duty, which once by the light of God we have resolved. O! but here the weak conscience will object The objection of a weak conscience concerning an oath. and say, If I swear and afterward fail, do I not increase my guiltiness? But to such it is answered, Shall we never resolve to do good, yea, and to confirm ourselves by an oath to do it, because we are infirm, & fail in many things, and can not bring our good purposes to perfection? Or shall we think, that every fail in our particular duties, against our resolution, our promise, yea, & against Why we should not cease to confirm our good purposes by an oath, albeit we be weak in performing. our oath, is always a falling away from the covenant, which by our great oath in Baptism we once ratified. No, no: for the certainty and continuance of this covenant, is not grounded on us, but upon GOD himself. It falls not by our falling: ☞ but we rise again, and stand by the stability thereof; Because I am not changed, ye are not consumed. Thirdly, albeit of infirmity, there be many fails in performance of our promise and oath, yet is there any renouncing of it? God forbid: but these same sins whereinto we fall, make us the more ashamed of ourselves; the more afraid of our weakness; the more earnest to renew our former resolution; and the more careful to call upon God, for grace to perform it. Thy righteous judgements.] So David styles the God's word, why called his judgement. word of God, because it judgeth most righteously between right and wrong, truth and falsehood. And secondly, because according to the judgement given therein, God will do. Let us take heed unto it: for the word contains a catalogue of such as shall not inherit the kingdom of God; and another of such as shall dwell in God's tabernacle: let us read and see, in which of the two catalogues ourselves are; for according to that word will the judgement go. VER. 107. I am very sore afflicted, O Lord: quicken me according to thy word. THe godly, in all their troubles make their How familiar the godly are, in declaring their griefs to the Lord. recourse to God; in most homely manner pouring out their griefs in his bosom: so that I may well say, there are none in earth, nay, not the most dear unto them, to whom they can speak so familiarly, as unto the Lord their God. Their wants, their weakness, their grief, their sins, whereof they think shame to speak to others, they think not evil homely to communicate to him. But as Moses in all his troubles, ran ever to the door of the tabernacle; so they to the throne of grace: and happy are they, who close not this door upon themselves by their sins. Again, we are still remembered, that afflictions Afflictions no arguments of hatred. are no arguments of God's hatred, but rather of his love. A father that spares the rod, hates his Amb. in Psalm. 119. child; Nunquid non frequentius corripitur filius quam servus? Is not the son oftener chastised then the servant? It is the voice of our heavenly father, Quos diligo, castigo: If ye be without correction, ye are bastards, and not sons. Where the Physician Heb. 12. By the contrary, impunity & liberty to sin, is an argument of God's anger. Hosea 2. refuseth to give medicine, it is a token there is no hope of life: & where the Lord gives a man loose reanes & liberty, to go where he pleaseth, not hedging in his ways with thorns, as he promiseth to his Israel, it is an argument of his great displeasure. But seeing he protested before, it The state of the godly in trouble, & after trouble, to be distinguished. was good for him, that God afflicted him; how doth he now complain? The answer is, that there is a great difference between the sense of the godly in trouble, and after it: For no chastisement Hebr. 12. is sweet for the present; but afterward, it brings the quiet fruit of righteousness, to them who are thereby exercised. Sore afflicted.] Two things should restrain Two great motives to patience in trouble. us from complaining of the greatness of our trouble. First, if we consider it is measured by the Lord; who is faithful, and will lay no more upon us, than we are able to bear. And next, that our stripes are not according to our sins: for if he should beat us with as many rods, as we have grieved him with sins, he should add yet ten times more to all our greatest afflictions. Quicken me.] Defatigatas vires me as restitue, Vatab. sicut pollicitus es. Restore my decayed strength, as thou hast promised. He confesseth, he was almost dead by the greatness of his trouble. But of this, see ver. 17. 77. 116. VER. 108. O Lord, I beseech thee, accept the free offerings of my mouth, & teach me thy judgements. IT is a great grace, that the Lord should accept It is a great savour that the Lord accepts any thing from us, and that in three respects. any thing from us, if we consider these three things: First, who the Lord is. Next, what we are. Thirdly, what it is we have to give 1. If we consider who the Lord is. unto him. As for the Lord, he is All sufficient, & stands in need of nothing we can give him. Our Psalm 16. goodness extends not to the Lord. As for us, we are 2. If we consider who ourselves are. poor creatures, living by his liberality: yea, begging from all the rest of his creatures; from the sun and moon; from the air, the water, and the earth; from fowls and fishes; yea, from the worms: some give us light; some meat; some cloth; and are such beggars as we, meet to give to a King. And thirdly, if we well consider, What is 3. If we consider what our oblation 〈◊〉. it that we give? Have we any thing to give, but that which we have received from him? and whereof we may say with David; O Lord, all 1. Chron. 29. things are of thee: and of thine own hand have we given thee again. Let this humble us, and restrain us from that vain conceit of meriting at God's hand. Of my mouth.] David at this time, in his great No gift so small, if it come from a good heart, but God accepts it. necessity, having no other sacrifice to offer unto the Lord, offers him the calves of his lips; but no doubt, when he might, he offered more. There is nothing so small, but if it come from a good heart, God will accept it: the widows mite; a cup full of cold water; yea & the praise of our lips, although it have no other external oblation joined with it: but, where men may do more and will not, it is an argument their heart is not sincerely affected toward him, and their praises are not welcome to him. And such as have liberty to come to the holy A reproof of them, who praise not God with their lips. assemblies, and offer not there the praises of their mouth to God, but sit as if they were dumb; as also they that offer naked words, without the willing heart, are here much more convinced. They were great beasts under the law, that thought to And of them also, who offer service of their words, not of their hearts unto him. please God, by offering a beast unto him, keeping back themselves: and they are greater beasts under the Gospel, that will give their heart to another, and think to please God, by giving some other gifts unto him. Will the Lord be pleased with thousands of Rams, or with ten thousand rivers of Oil? Shall I give him my first borne for my transgression? Mich. 6. 7. or the fruit of my womb, for the sin of my soul? Is it such sacrifices will please the Lord? No, if thou wilt not offer thyself unto him, he will have nothing that is thine. VER. 109. My soul is continually in my hand: yet do I not forget thy law. THis verse hath a renovation of his former The godly man hath his life always ready in his hand, to offer to the Lord. protestation; with an amplification, that he would keep it, albeit he was daily in peril of his life: and was also resolved & ready to lay it down. For so this phrase imports, when he saith he had his soul in his hand, ready to give when ever God should take it. And this is to be observed, that there is no trouble so ready to take away the life of God's children, as they are ready to give it. As Elijah came out to the mouth ☜ of his cave to meet with the Lord; and Abraham stood in the door of his tabernacle to speak to the Angel: so the soul of the godly, stands ready in the door of the tabernacle of this body, to remove when the Lord shall command it: whereas the soul of the wicked lies back, hiding It is far otherwise with the wicked. itself, as Adam among the bushes; and is taken out of the body perforce: as was the soul of that worldling, This night they will take thy soul from thee: but they never sacrifice their souls willingly to the Lord. VER. 110. The wicked have laid a snare for me: but I swerved not from thy precepts. David continueth his complaint to God Three things concur in wickedness. against the malice of his enemies; but changeth the styles he gave them: and now he calls them wicked men; which importeth three things. First, they work wickedness. Secondly, they love it. Thirdly, they persevere in it. The godly want not their own sins; but this wickedness is far from them: for when they sin, they are rather like men oppressed, & forced against their will, to do what they will not, then Which are not in the godly. otherwise, workers with their will. And if at any time they do evil, they continue not in it, but rise again by repentance: so that their sins, are rather sins of weakness, then of wickedness. Yet have I not swerved.] The constancy of Constancy of Christians. the godly, is tried by trouble; when neither the evil example of the wicked can infect, nor their cruel persecutions can enforce them, to follow them in evil: but rather, the more they are troubled, the faster they cleave to the Lord; and the more they see the impiety of evil men, the more they are confirmed to be good. VER. 111. Thy testimonies have I taken as an heritage for ever: for they are the joy of mine heart. THere is nothing in the earth so excellent, Excellency of God's word above all other things. but if it be compared with Christ jesus, it is, as the Apostle saith, but dung. Such is the estimation of all the godly: when they compare Phil. 3. 8. the word of God, with other most precious things, they account them of no price in comparison of it. The honey, and honeycomb, hath no sweetness, when it is compared with the comfortable word of God: all treasures of gold and silver are nothing to it; yea, the kingdom of Canaan made him not so joyful as did the word of GOD; which he esteemed his greatest inheritance. For beside the present comfort it renders unto us, it is the Charter sealed and confirmed by It is the sure Charter of our heavenly inheritance. GOD; by Sacraments sealed; by the oath of God ratified; with the blood of Christ subscribed: whereby we are made sure of our heavenly inheritance. But alas! by most part of men it is not regarded; The contempt of God's word reproved. they prefer their trifles before it. Take from them a foot breadth of their earthly inheritance, they show such a carnal zeal, as stirs ☜ them up to hazard their lives in defence of it: take from them the comfort of God's word, they regard not; neither are they any more touched therewith, then if it did not concern them. And all the cause hereof proceeds from this; that they never found the joy of this word in their hearts, as David here saith: for according to every man his feeling of the comfort which is in it, so doth he esteem of it. VER. 112. I have applied mine heart to fulfil thy statutes always, unto the end. HE concludes this Section, with a protestation Seeing man's heart is not in his own hand, how saith David, he had applied his heart? of his constant & sincere affection toward the word of God. Where first, it comes to be considered, seeing the heart of man is in the hand of GOD, and that man is not able to change a hair of his head, far less the affections of his heart; how saith he, that he had applied his heart to God's statutes? The answer ariseth from distinguishing these twofold estates. A man before his conversion How a man after grace received, works his own salvation. is dead in sin and trespasses, and can do no good, till GOD strengthen him: but after conversion, he becomes, by grace, a worker with GOD, to stir and incline the heart toward God. Animae consilium lanci est simile: the counsel Basil. in Psalm 119. of the soul is like to a balance: et mens, imperium nacta, lancem adea quae meliora sunt inclinat: and the mind, which hath gotten the commanding power over the affections, inclines the balance to that which is best. To fulfil.] He affirms not any time that in The godly fail in performance, not in purpose. practice he did fulfil God's law, but in purpose. In resolution he ever willed and desired: and albeit he failed many times in performance, yet ☞ never did he change his purpose. To the end.] David's godly motions were Beginnings of good are nothing without perseverance. not taken by starts: he was no Temporizer, whose goodness is like the morning dew. The seed of God's word was deeper rooted in his heart: as he had a care to begin well; so also to continue well. Frustra velociter currit, Greg. moral. qui priusquam ad metam veniat, defecit: Our life on earth is a race; in vain begins he to run swiftly, that fainteth, and gives over before he come to the end. And this was signified (saith Gregory) when in the Law the tail of the beast was sacrificed with the rest; Perseverance crowneth all. It is good we have begun to do well; let us also strive to persevere to the end. SAMECH. VER. 113. I hate vain inventions; but thy law do I love. THE comfort of all men in time of In trouble man's comfort consists in one of these two: 1. A bygon good life. trouble, consists in one of these two; either in the bygon testimony of a good conversation, which upheld job in the time of his affliction: or else, in the certainty of a present unfeigned repentance. The last is good enough, if it come in time; but the first is more sure: and it is a great folly for a man to live 2. Or else a present unfeigned repentance. uncertain of that wherein stands his comfort. When neither thy conscience witnesseth, that thou hast lived as thou shouldest, nor yet that thou hast repent for doing that which thou shouldest not; where can thy comfort be? Learn both of job and David, that in one of these two thy comfort must stand in the time of trouble: and our comfort shall be the greater, if we join them together; ever sorrowing for sin; ever studying to glorify God, by the amendment of our ways. Three things in sin to be esclived. Vain inventions.] A godly man hates not only the execution of evil, but the invention. In a sin there be three things would be carefully looked unto: the occasion, the beginning of it, and the perfection or accomplishment thereof. The occasion 1. The occasion. would carefully be prevented: for he hates not sin, who fears not and hates not every occasion of sin. And from time once we feel any strength of it, that the monster of corrupt 2. The beginning of it. nature begins to shoot out any of her heads into us, we should resist it in the beginning: for ☜ he is worthy to be stung to death by a Serpent, who may, and will not slay it when it is young. So should we never suffer it to come to perfection; 3. The perfection. otherwise it will slay us: For sin perfected, jam. 1. 15. brings out death. Since Adam's first transgression, his children Men grow more skilful in sinning then they were before. have grown more and more learned in the inventions of evil: so that now men be not content with evil practised before them; but new sorts of sin, and new ways of wickedness are found out. Thus shall the world grow in evil, till the harvest of sin be ripe: and then shall the Lord put in the hook of his vengeance, and cast all the wicked into the wine-p●…esse of his wrath. It is a dangerous thing to sin any manner of way; but it is devilish to invent sin: for this is to sin after the similitude of Satan; he saw no sin before him, himself was the first father and forget of it. Let men beware of this; lest they also be punished after the similitude of his condemnation. VER. 114. Thou art my refuge and shield: and I trust in thy word. He makes here a secret opposition between In most desperate dangers God comes with unlooked for deliverences. the armour of the wicked, by which they impugned him; and his armour, whereby he defended himself. As for them, by their worldly wisdom they are subtle in inventing ways to hurt, and craftily lay many snares wherein to trap me; but my defence is in thee only. David was in many most desperate dangers, and still he found the Lord providing unlooked-for deliverances: the strong City of Keilah could not defend him; the Lord warned him to come out of it, and he was a shield unto him: the solitary Wilderness of Maon could not secure him; for even there Saul and his soldiers had compassed him: but God had a care of him, and turned his pursuers another way. These by-gone experiences of God's loving care and favour towards him, do now confirm him to rest in God: how many ways soever his enemies pursue him, he will still make the Lord his refuge and shield, and trust in his word. VER. 115. Away from me ye wicked: for I will keep the commandments of my God. AS before he protested that he would cleave unto God; so now that he will sunder from the wicked. True fellowship with God binds us Why our hearts should be diuded from wicked men. to divide our hearts from all them who will not walk God's way: and therefore this is brought in as a sufficient reason of improbation against the Psal. 50. wicked, to prove they were not the Lords, because, saith the Lord, If thou see a these, thou runnest with him, and art companion with the adulterers: what then hast thou to do, to take my ordinances in thy mouth? Every man's company wherein he delights, may Every man's company tells what he is. tell what manner of man he is himself. As Ravens flock together by companies, and Doves fly together, and beasts of the earth gather themselves to other of their own kinds: so wicked men love the company of wicked, and godly men through grace, delight in the fellowship of such as are like them. Which is not so to be understood, as if in regard of personal conversation, we behoved to separate from the wicked: for so, as saith the Apostle, we should go out of the world; but even in the midst of their company we must separate from them, both in fashions and affections, as we see Lot did in Sodom. And this David did for two causes: First, for Wicked company for borne for two causes: 1. Because they offend God. offences done against God, he withdrew himself from the company of the wicked; for their sport and pleasure is in those things, which grieve the spirit of the Lord. Sure it is, he never loved God, who mislikes not men for offending God: Do Psal. 1 39 I not hate them that hate thee? Do I not contend with them who contend with thee? I hate them as if they were mine utter enemies. The other cause is the fear of his own infirmities, 2. For fear they hurt us. lest by the example of the wicked, either he should be alured to evil, or relented to good. For every company warns us to walk in How every company warns us to walk circumspectly. fear and trembling; Quoniam undique scandala nos obsident, & innumeris vitijs refertusest mundus, quae extinguunt, vel saltem corrumpunt in nobis Vatab. legem Dei, & legis studium: On every hand we are compassed with stumbling blocks, & the world is replenished with innumerable evils, which either extinguish or corrupt in us the study of God's law; and for which we have need to walk circumspectly: if we be in the company of godly men, we should watch over our words and ways, lest we offend them: and if we also be in the company of the wicked, we should likewise fear, lest we be offended or infected by them. For I will keep the commandments of my God.] There is the reason of his protestation. Your Wicked company not meet for godly men, and why. course and mine are contrary: I have resolved to walk another way, than the way wherein I see ye are walking; and therefore your company is not for me. Of my God.] As a man can esteem of any He that knows God to be his God, by no means can be 〈◊〉 from him. thing which he knows is his own; so if once he know that God is his, he cannot but love him, and carefully obey him: neither is it possible that any man can give to God hearty and permanent ☜ service, who is not persuaded to say with David, He is my God. All the pleasures, all the terrors of the world cannot sunder that soul from God, who can truly say, The Lord is my God. Again, a true Christian hath nothing in the A Christian hath nothing wherein he rejoiceth as in his own, but the Lord. world, wherein he can rejoice, as in his own; but only in the Lord his God. A worldling will speak with Nabal; My flesh and my bread: and with Nebuchadnezer; Is not this my Palace? and, with Alcibiades, boast of their Rent. A Christian hath none of these of his own, but useth them like movables: a man's own flesh, yea, his own heart, his friends, and all that he hath will fail him. To these a Christian will never say, Psal. 73. 26. They are mine: but, God is the strength of mine heart, and my portion for ever. VER. 116. Establish me according to thy promise, that I may live: & disappoint me not of my hope. David after his former resolution turns Prayer strengthens all our good intentions. him to prayer: for our intentions and conclusions are nothing, except the Lord bless them; and therefore now David craveth that God would 'stablish him. The godly are subject to a two fold instability: A twofold instability incident to godly men. the first is, a wavering from a constant believing of God's promises. And this is an instability 1. One of faith. of faith: not that I think the faith of a man regenerate can fail; but because oft-times it is sore cumbered, & shaken with the wind of manifold temptations. Who can tell how many ways Gods children are tempted with unbelief? It may truly be said, that he near knew what it is to believe, ☞ who knows not what it is to wrestle with unbelief: great need therefore have we to pray with David, Lord establish me; and with that Father interceding for his son in the Gospel, O Lord I believe, help thou my unbelief. The other is an instability of love & obedience: 2. The other of love and obedience. for the godly find their hearts many times carried away by external allurements, to a forgetfulness of the Lord their God, and there-thorough also to an offending him. Alas, how instable a thing is the heart of man by nature! every object entangles it, and it is ready to go a whoring after every creature, unless that golden nail of the holy love and fear of God be driven into it. And in this respect also we have great need to pray with David, Lord establish me. Adam created by God, was endued with many Adam endued with many graces, but not with perseverance. excellent graces; but wanted this perseverance and stability in grace, which now we have in Christ: for by him we have not only the grace of conversion, but the grace also of confirmation; the one makes us godly, the other continues us godly. But now, many so lean to the show of their conversion, that they are careless of the grace of confirmation: whereof it comes to pass, that they end in the flesh, who made a show of beginning in the Spirit; not considering these two distinct graces requisite to salvation, Conversion, and Confirmation. Let us therefore still pray ☜ with David, that God would 'stablish and confirm us. According to thy promise.] The prayers of The prayers of godly men, how they are framed. the godly, are poured out in faith; they seek nothing but according to God's promise. Many do otherwise; who pray, neither looking to God's promise, nor leaning to the Mediator: such prayers, are words poured out into the air, and carried away with the wind. Yet others are more profane; who pray not only without a promise, but against the command of God: for either when they go to do wickedly, they pray GOD to prosper them; or else, in their perturbations, they cry for vengeance on their neighbours, where they should cry for mercy. These prayers are the offering of strange fire to the Lord; which is abomination. Yet are we to remember, that if we would God's promises are made on a condition, which we must regard have our prayers grounded well upon God's promises, we must also remember the condition, whereupon he hath made the promise. We read, that when Israel was oppressed by the Philistims, judg. 10. and cried unto God; at the first, he gave them a hard answer; Go to the Gods whom ye have served, and let them deliver you. But being humbled by this answer, they pray again; and with their prayer, put away the false Gods from among them: and then it is subjoined, that the soul of God was grieved for the miseries of Israel. Whereof we learn, that it is but a vain thing to charge GOD with his promise, where we make no conscience of the condition he requires of us. That I may live.] But what life is this he craves? Had he not already the life of a King, with Many think they have life, who are but dead. worldly wealth, and honour enough? He had indeed: but this is not the life, which David esteems to be life. There is nothing natural men love better than life; nor fear more than death: yet know they not what is the life they should love, nor what is the death they should flee. Sunt enim qui viventes mortui sunt, & qui Amb. in Psalm. 119. mortui viwnt: for there are some living men, who are but dead; & some dead, who are living. If this be life, to grow well, and wax strong, from In the life vegetative, trees excel man. infancy proceeding to old age; will not, in this, the trees of the field excel man, who from little plants grow up into most excellent Cedars? Or, if this be life, to see, to hear, to smell, etc. will not, in this, the beasts of the earth excel thee? for In the life sensitive, beasts excel man. there is no sense, wherein some beasts do not far excel men: some see better; some hear better; some smell better. And generally, all of them have a greater appetite to their meat, & are more strong to digest it. But if ye●…●…hou glory in this, that thou art endued In the life rational, reprobates excel Christians. with reason; then remember, how many Philosophers and Ethnics have excelled thee in the use of reason. So that neither can thy comfort be in the vegetative life, wherein trees excel ☜ thee; nor in the sensitive, which beasts have better than thou; nor in the reasonable life, which many reprobates have, that shall never see the face of God. If man have no better life than these, he hath but a shadow of life; and it may truly be said of him, that while he is living, he is dead. The life of a Christian, stands in this, To have Wherein then stands the life of a Christian, by which he excels all. his soul quickened by the spirit of Grace. For as the presence of the soul quickens the body; & the departure thereof, brings instant death; and the body without it, is but a dead lump of clay: so it is the presence of God's Spirit, which giveth life to the soul of man. And this life is known, by these two notable effects; for first, it brings a joyful sense of God's mercy: and next, a spiritual disposition to spiritual exercises. And without this, pretend a man what he will, he is but the image of a Christian; looking somewhat like him, but not quickened by his life. And disappoint me not of my hope.] That is, Wisdom provides for the time to come in the time of need, let me feel the truth of thy promises, to comfort me: as now I hope to find thy help in the time of trouble; so I pray thee that I may find it. It is the manner of the godly, to forethink of that whi●… is to come: and to provide for trouble, ere trouble come. Wherhfore, Solomon describing a wise man, saith, that his heart is always at his right hand, and that his eye is in his forehead. A prudent man seeth the plague, and hideth himself in time: he knoweth, that trouble and heavy temptations are before him; and that he must fight fore battles, before he enter into his promised Canaan: and therefore prayeth fervently before hand, that God would not be far from him, when trouble comes near him. It is, on the contrary, the folly of the wicked, But the foolish are so snared with things present, that they see not what is to come. They go on, saith Solomon, and are snared; they never forethink what is to come; they rest upon present false comforts, which disappoint them in the time of their need. Others, that stand by, may bid them be of good comfort: but what comfort can they have, when outward comforts, whereto they trusted, fail them; and inward comforts they never knew? VER. 117. Stay thou me, and I shall be safe: and I will delight continually in thy statutes. Lamentable that we should want, when we may have grace for th●… seeking. THis verse contains a prayer, in substance and effect one with the former: and the repetition of the prayer, showeth that he was touched with a deep sense of his own necessity, which made him fervent in prayer; and it doth greatly reprove us, who are cold in prayer. We may have store of grace for seeking; and alas! we are careless to seek. If thou knewest, john 4. thou wouldst ask; and if thou askedst, I would give. It is true, our Saviour forbids us to make repetitions in praying, like the heathen, who think Words without affection, a dead sacrifice. to be heard for their much babbling. For to offer unto the Lord multitude of words, without spirit, or affection, is to offer a dead sacrifice to a living GOD: but certain it is, that words doubled from a fervent and intended affection, are ever gracious, and acceptable to the Lord. Stay me.] Like a man ready to fall, he prayeth Three things caused David to fear lest he should fall. 1. Tentation. 2. Corruption. God to hold him up. Three things made David afraid: First, great temptations without: for from every air, the wind of tentation blows upon a Christian. Secondly, great corruption within. Thirdly, examples of other worthy 3. The falls of others. men, that have fallen before him; and are written for us: not that we should learn to fall, but to fear lest we fall. These three should always hold us humble, according to that warning, He that stands, take heed lest he fall. Sure it is, we are most strong, when distrusting our own weakness, we lean to the Lord, praying him to stay us: otherwise, as Peter, in his carnal confidence, was overcome with a small tentation; so presumption, and want of fear in us, will not fail to procure our fall. Of the promise following, see ver. 16. 35. 47. 70. VER. 118. Thou hast trod down all them that depart from thy statutes: for their deceit is vain. David here, by a new meditation, confirms The judgements of God, executed on wicked men, should be awe-bands unto us. himself in the course of godliness: for considering the judgements of God, executed according to his word, in all ages upon the wicked; he resolves so much the more to fear God, and keep his testimonies. Thus the judgements of GOD, executed on others, should be awe-bands to keep us from sinning, after their similitude. But few are like David, who trembled when he saw Vzzah stricken; and many like Lam●…h, who because he saw Cain the murderer spared, confirmed himself to commit murder also. Because judgement is not speedily Eccles. executed on the wicked; therefore the heart of the children of men, is set in them to do evil. judgement in this life, is not executed on all the wicked, because this is the time of his patience; & the day of his judgement is not yet come: but by the plagues executed upon some of the wicked, all the rest may learn to fear. For God is no accepter of persons: what he punisheth in one, he will punish in all, if repentance prevent not. Trodden down.] The Lord, in chastising his The Lord strikes not the godly, as he doth the wicked. own children, takes them in his hand like a father to correct them: but when his wrath is kindled against the wicked, he tramples them under his feet, as vile creatures, which are in no account with him. That depart.] When the wicked are said to depart Sin is a departing from God. from God, it expresseth very properly, both the nature of their sin, and fearful punishment thereof. Sin is a departing of man from God his Ambr. in Psal. 119. statutes. Non interuallo locorum Deus relinquitur, sed pravitate morum: it is not by distance of place, but by perverse manners, that men depart from God: and in so doing, their own deed become a punishment to themselves; For all that go a whoring from him, shall perish. For he that runs from light, where can he go but to darkness? and he that departs from the God of life, what is he but posting to eternal death? For their deceit is vain.] Mendacium hîc non Deceit of sin is twofold. refertur ad alios: he means not here, of that deceit whereby the wicked deceive others; but that whereby they deceive themselves. And this is twofold: first, in that they look for a good in sin; which sin deceitfully promiseth, but they shall never find. Next, that they flatter themselves with a vain conceit, to eschew judgement; which shall assuredly overtake them. VER. 119. Thou hast taken away all the wicked of the earth, like dross: therefore I love thy testimonies. HE insists still in his former purpose; showing, how God's hand, punishing the wicked, made him more godly. Many ways are wicked men taken away; sometime by the hand of other men, sometime by The fall of the wicked is God's work, whoever be the instrument. their own hand. The Philistims slew not Saul, but forced him to slay himself: yet the eye of faith ever looks to the finger of God, and sees that the fall of the wicked, is the work of God. The word which he useth, imports, Thou hast The wicked are restless in raging now, but God shall bridle them. made them to cease. The wicked stir their time, and are restless: they compass sea & land; they cannot sleep except they have done wickedly: for they are inspired of that Dragon and roaring Lion; that Compasser, that goeth about continually, seeking all occasions to do evil. The faculty of moving & breathing, which God hath lent them, they use against himself: but let them remember, he will shortly take his breath out of their nostrils, and then shall they cease; and The fruit of temporal sin, is eternal pain. the fruit of their temporal sins, shall be eternal pains: for their worm dies not, and the smoke of their torment shall ascend for ever. Natural man cannot mount above the earth. The wicked of the earth.] It is customable to the Spirit of God, to describe the wicked, by calling them Men of the earth: for their original is earth; themselves are earthly minded; and they end in earth. They have sometime in their pride, high imaginations; as if with the builders of Babel, they would mount up into heaven: but the higher they mount, the lower they fall; they end in dust, & then their thoughts perish. By his birth, he comes into vanity, saith Solomon: and by his death, he goeth into darkness. Like dross.] The men of this world, esteem Comfort when the godly are disesteemed of the wicked. God's children, as the off-scouring of the earth; so Paul (a chosen vessel of God) was disesteemed of men: bu●… ye see here, what the wicked are in God's account; but dross indeed, which is the refuse of gold, or silver. Let this confirm the godly, against the contempt of men; Only the Lord hath in his own hand, the balance, which weigheth men according as they are. Thy testimonies.] So, very frequently he calleth The testimonies of God, what they are, and for whom. God's word; wherein there are both commands and promises: the commandments of God, appertain to all; his testimonies belong to his children only: whereby, more strictly, I understand his promises, containing special declarations of his love and favour, toward his own in Christ jesus. VER. 120. My flesh trembleth for fear of thee: and I am afraid of thy judgements. HOw David, by consideration of God's everything that a godly m●…n s●…es, sends him back to consider himself. judgements on others, profited in the love of GOD, he showed in the last verse: now he declareth, how he also profited in the fear of GOD; by looking to the judgements of God, which he had executed upon others. It is a grace of the godly, that when they look to many things without them, they are always drawn home, to edify themselves by that which they see in others, whether it be good or evil. Electorum corda semper ad se sollicitè redeunt: Greg. moral. Other men so look unto other things, that they forget themselves; only feeding their senses, & therewith contracting guiltiness: which for the present they know not. Happy is he, who of all that he sees, learns to be more wise and godly himself. But how do these two consist together? He Our love not without fear. said before, he loved the testimonies of God: and now he saith, he feared the judgements of God. It is answered, they agree very well in the godly, militant in this body. If our love were perfect, as theirs is, who are glorified, it would cast out all fear, as saith the Apostle: but in this body of sin, we cannot so love him for his mercies, but by reason of the great corruption of our nature, we must also fear him for his judgements. Yea, Love of God, conserved in our heart by fear. which is more, the love of God cannot be kept in our hearts, but by the fear of God: and if the fear of God conserve us not, our hearts should easily be carried away to the love of other things, not worthy to be loved, and no place for the love of God should be left in our hearts. Confige Ambr. in Psal. 119. ergo clavis spiritualibus, & destrue fomenta peccati; affige carnes patibulo crucis dominic●…, ut libertatem vagandi cupiditas voluptatum cruci affixa non habeat: nail therefore thy carnal desires to the Cross of Christ, that they may have no liberty, as they were wont, to go loose, and wander where they please. Otherwise, if thou wilt be vain, carried like an instable man, after the wandering lusts of corrupt nature, fearful is that sentence, My Spirit shall not always strive with man, Gene. 6. for he is but flesh. For fear of thee.] Familiarity with men, Familiarity with God, breeds no contempt of him, but greater reverence. breeds contempt; familiarity with God, not so: none reverence the Lord more, than they who know him best, and are most familiar with him. The Seraphins, who cover their faces in presence of his Majesty, teach us this by their example. Such as do not remember God (and far less reverence him) when they think or speak of his Majesty, declare sufficiently, that they were never familiar with him. I am afraid of thy judgements.] It is not to be thought strange, that this fear of God's judgements ●…ith the godly are not freed from fear, is in men regenerate: for the guiltiness which by sins of commission and omission, daily they contract, cannot be without fear. But, as I said, it cannot continue: for in them, fear prepares away to love; and love, as it increaseth, diminisheth fear. Always we learn here, that if the judgements what horrible fear abides the wicked? of God executed upon others, make the godly afraid, how fearful, and importable they will be to the wicked. If Moses trembled at the giving of the law, how terrible shall the execution thereof be unto the wicked? Let us fear in time, and we shall not fear in that day, wherein horrible fear shall confound the wicked. AIN. VER. 121. I have executed judgement and justice: leave me not to mine oppressors. IN this Section David continueth his A good conscience makes boldness in prayer. prayer, for protection against his enemies; as also for grace to know his way upon earth, and follow it. He begins with a Petition; Leave me not to mine oppressors: and he gives the reason; I have executed judgement and justice. Where we are not to think that he is justifying himself before God; but only declaring how injustly he was oppressed Amb. in Ps. 119 by men: Desensio est, non arrogantia. Our lesson is; If we would have our prayers forcible, let us entertain the testimony of a good conscience. judgement and justice.] These two are distinguished judgement and justice, how distinguished. by Ambrose, in such sort, that he makes the one the effect of the other: judicij finis, justitia est: in altero veritatis custodia est, in altero fructus aequitatis; judgement is the keeper of verity, justice the fruit of equity: the one of these pertaining to the mind, makes it give light for discerning between right and wrong; the other rectifying the affections and actions. Happy is the man in whom these two concur together: Quis autem hody tanta animi praeditus est puritate, Basil▪ in Psalm. 119. ut cum fiducia verbis ist is uti possit? But who this day is endued with such purity of mind, that with boldness he may use these words; My rejoicing is the testimony of a good conscience? Leave me not.] We have often said that David We cannot in 〈◊〉 life be 〈◊〉 o●… trouble by wicked men. was a man after Gods own heart, who had also the testimony of a good conscience to sustain him; yet could he not live free from the oppression of wicked men. So long as this battle lasts, and Satan wants not instruments, let us ever look to be troubled by them; and not to be discouraged thereat, but rather comforted, considering the inimity proclaimed in Paradise is without reconciliation: and sith the Prince of our salvation sustained such contradiction of sinners; why shall it grieve us to bear his cross? And sith David so earnestly prayed, not to be How should we pray against our soul's oppressors? left into the hands of his bodily oppressors; what shall we do against our soul's oppressors? Satan seeks continually to spoil us of that spark of spiritual life which God hath put into us. It is a fearful judgement, where God leaves men to his tyranny: let us pray for mercy against it. VER. 122. Answer for thy servant in that thing which is good: and let not the proud oppress me. AMong many crosses wherewith David Calumnies of men heavy crosses. was exercised, the strife of tongues is not one of the least: they did persecute Psal. 35. 16. him with lies and calumnies: scoffers and belly-gods made a byword of him in their meetings; and flattering Courtiers belied him unto Saul. This was not a small cross; Molesta enimres calumnia Basil. etiamsi magnum afferat praemium: against it David makes his refuge to God; Answer for thy servant. His meaning is, Lord thou knowest how injustly I am calumniate and evil spoken of in many parts: where I am not, nor may not answer for myself, Lord answer thou for me. And his petition imports not only a craving of help from God; but that God would take his part, and join himself with his righteous cause. God is a partaker with his own in their innocent sufferings. And so it is indeed: the Lord is partaker with his children in their innocent sufferings, and their cause is his cause; Blessed are ye when ye are 1. Pet. 4. railed upon for righteousness sake, etc. For the spirit of grace and glory rests in you, which on their part is evil spoken of, but on your part is glorified. This might serve for a warning to wicked men: if any wisdom were in them, they should be loath to meddle with the children of God: for if so they will, they meddle with a stronger party than they are aware of. Dangerous to commend a wrong cause to God's protection. Again, it is to be considered, that he craves protection only in his good and honest cause. It is not for us to call for the Lords assistance to all our wills and works: He is the righteous judge of the world, and neither will nor can Gen. 19 do unrighteously. To commenda wrong cause to his protection, is to provoke him to hasten our punishment. And on the other hand, albeit our cause were Or yet were our cause never so good, we must not think to bear it out by our wisdom. never so righteous, yet we must not think to bear it out with our own strength and wisdom. It falls out oft-times, that men fall down and faint through feebleness, even in a good cause; because they give not to God his glory. In their lawful affairs they prosper not, because they take counsel, but not from me (saith the Lord). They commit not their way to God, as David exhorts; Psal. 37. 34. neither cast they their burden upon the Lord, as 1. Pet. 5. 7. Peter commands them: but sacrifice to their own net, & think to compass their affairs by their own wi●…. Sure it is, the Lord is then most careful of us, when we cast our greatest care upon him. For thy servant.] Customably King David delights in this style, to call himself God's servant; Man's greatest honour is to be God's servant. learning us also to count this our greatest honour, to be the servants of the great and everliving God: for we are not our own (as saith the Apostle) We are bought with a price. But here is our sin; such as are underus, whether they be bought, or hired servants, we think they should serve us, and are offended if they do not; but are not so careful to do service to him, who is above us: who hath not only bought us with a dear price, and promised to us excellent things hereafter; but daily rewards us with wages, that far surmounts our service. The service is not base but honourable wherein God employs us. And this duty, should the more willingly be discharged by us, because the service is honourable whereunto the Lord employs us: for it is not to do any base or servile thing, as to work in brick and clay; which way the Israelites served Pharaoh, and common servants serve their Lord and Master. No: Pretiosa h●…c servitus virtutum Ambrose. constat expensis: this precious and honourable service, stands in the practice of virtue, in prayer, and praises of the Lord thy God. These are the principal points of this service; in this we have the Angels to be our companions: for in these same things they serve GOD with us, and serve us for God's sake. And shame will be unto us, if we be ashamed to serve GOD with them; and one of us to serve another for God's sake. VER. 123. Mine eyes have failed in waiting for thy salvation, and for thy just promise. David here renews the protestation of his David's servant desire of God's salvation. earnest desire he had of God's salvation: Et ut desider ij vehementiam significet, and Basil. to express the vehemency of his desire, he protests that his eyes failed in waiting: meaning Oculos mentis, as Euthymius thinks, of the eyes of his mind. So also Ambrose expounds it; Oculi animae tota fidei intentione in Deum defixi erant, that the eyes of his soul, and whole intention of his faith, were fixed upon God. But what is this salvation for which he waited Salvation is of two sorts: David seeks the best. so earnestly? Not that temporal deliverance from his enemies; for which also many times he prayeth to the Lord his God: but especially here he prayeth for that salvation, mentioned Ps. 106. Visit me with the salvation of thy people, that I may rejoice with the joy of thine inheritance: and for which also he prayeth; Many say, Who will show us any good; but Lord lift thou up the light of Psal. 4. thy countenance upon me. And this is it, whereupon the desires of our soul should always be intended. If a man shall separate himself in his cogitation, The restless vanity of worldlings. and take a view of men's actions in the world, he shall see them running with insatiable desires; some after one thing, & some after another: they are all in a restless business, like ravening birds and beasts of the earth pursuing their prey. But is not their laboura wandering after vanity? Will the fruit of their actions remain with them? Are they not fools, to be busy about ☜ many things with Martha; careless about one thing, which is ●…eedfull, with Mary? Let us be wise in time. Happy is he whose heart is well set, to covet the best things: if, with David, we can wait, and hunger and thirst for God's salvation, God will not fail in his own time to satisfy us. And for thy just promise.] He showeth here God's promise is the warrant of our hope. upon what warrant he did wait for God's salvation; namely, his promise. There is no people, who know there is a God, but they wait for some good things from him: nevertheless, all these walk in uncertainties; only we have Gods warrant for our hope: which is his sure promise he hath made and sealed to us in Christ jesus. But in this point also the unthankfulness of Small present gifts more esteemed by worldlings then promises of greater things to come. this age is manifest: for who now delight in the promises of God? No, no; as if they were but vain words, men now account more of one of his temporal gifts presently given them, than they do of the most excellent promises of better things to come, which he hath made ☜ to▪ them: and therefore is it they wait not for those which are to come, but let loose their hearts, to delight in these which are present. An unthankful, unfruitful, & backsliding generation is this, wherein we are fallen. God be merciful unto it. VER. 124. Deal with thy servant according to thy mercy; and teach me thy statutes. HE protests now, as oft before, that he was God's servant; that he did not live We cannot serve God as we should. according to his own will, but depended on the will of God. Even as the eyes of a servant look to the Master, and the eyes of a handmaid to her Mistress: so did he look unto the Lord his God. But because he was privy to the conscience of his own sins, and that his service was not such as it should have been, therefore he appeals to mercy; praying GOD not to deal with him after his service, but after God's mercy. Non uno facto servus Dei absoluitur: It is not one duty which completes the service we owe unto God. Yea, when we have done all that we can, we are but unprofitable servants: for who can serve so great a Master as the Lord is, according as he should be served?▪ Yea, to let be himself; who can serve him, Yea, our best service is far●…e inferior to his wages. worthy of that wage we have received from him? Quis tanta naturae munera, vitae salutisque seruatae divina beneficia, digno possit aequare seruitio? Amb. in Psalm. 119. Quis potest solvere quod accepit? ideoque misericordiam petit David: Who can give equal service for so great benefits of nature, life, and salvation, which we have received from God? who can recompense him that which he hath given? or pay him that which he oweth unto him? And therefore David knowing all these, he crieth for mercy. And yet shall we not be defrauded of the comfortable Two things prove a man to be God's servant. style of God's servants, if we find these two things: First, that we are glad to do any thing in his service, that we know is according to his will. Next, that we are sorrowful for the evil which we do; and for the good which of weakness we leave undone. Teach me.] David had Nathan and Gad the Outward and ordinary teachers, are nothing if God teach not. Prophets; and beside them, the ordinary Levites to teach him. He read the word of God diligently, and did meditate in the law night & day; but he acknowledgeth all this was nothing, unless God did teach him. Other teachers speak to the ear; but God speaks to the heart: so Paul preached to Lydia, but God opened her heart. Let us pray for this grace. VER. 125. I am thy servant: grant me therefore understanding, that I may know thy testimonies. IN this verse, his former petition is renewed, with a reason. The thing he seeks, is understanding. Intellectus spiritale munus est: & ideo quod They may lawfully seek all good from God, who can truly say they are his own. Dei est, à Domino postulatur; understanding is a spiritual gift. David seeks it from God, because it is at his Donation. The reason he useth; I am thy servant: Non quasi extraneus poscit. Amb. in Ps. 119 I am not a stranger to thee, but thine own domestic servant; let me want no grace may enable me to serve thee. Omnes homines natura sunt servi Dei; adoptione verò illi qui dominationem Basil. in Ps. 119. Dei cupidè sunt amplexi: All men by nature are God's servants; by adoption only, they who are glad to come under his Dominion: these serve him, not by constraint, nor for fear only, but willingly and with joy; as being such servants as are also his sons. He acknowledgeth here his own wants; that The godly can not learn so much, but they would still understand more. as a natural man he had no understanding of the ways of God: his Word is full of mysteries; which we cannot know, till God reveal them. And as a Regenerate man, he had not so much knowledge as he should have. Habebat intellectum: Ambrose. sed ut redundaret, uberiorem inquirit; he had understanding, but he craves he might more & more abound in all knowledge & judgement. We will not with Eva aspire to that knowledge which God hath forbidden: but that which God hath revealed unto us, we will never think we can learn it so well, but that still we have need to learn it better. To know thy Testimonies.] He prayed before for knowledge of God's Statutes: now he Statutes and Testimonies of God would be learned together. prayeth for the knowledge of God's Testimonies. The Statutes (more strictly taken) are that part of God's Word declaring his Will, which we should obey: the Testimonies properly are that part of God's Word, declaring his Promises, which we should believe. To know the first without the second, will not make us godly: for it is the sense of God's love, and faith in his Testimonies, that works kindly obedience; and therefore David prayeth for it. See vers. 2. 14. 22. 24. 36. 46. 59 79. 88 95. 99 111. etc. VER. 126. It is time for thee to work: for they have destroyed thy Law. He hath complained before of the oppression David's complaint against his enemies. of his adversaries; & besought the Lord to arm him against them, with knowledge & understanding: now he complains their iniquity was come to such a height, that they did give battle even to God himself; and were not only enemies to David, but such as had done what they could to destroy the law of God. So the verse contains a prayer, that God would work; and a reason, taken from the ripeness of the wickedness of his enemies. According to our sense, there is a time wherein God worketh not: whereof proceeds in the God is a continual working virtue, even when we think he is resting. godly the like of these complaints; Arise Lord, why sleepest thou? How long wilt thou forget? It is true, in himself he is a continual working virtue; but we, being ignorant of the ways whereby he walks to his own end, think sometime that he is not working, because he is not executing: although even then, when we so think, he be most busily working a way, to effect his own determinate conclusion. But how is this, that he prescribeth a time to How David prescribes a time to the Lord. the Lord? Is not this to fall into that fault, which is reproved, Psalm 78? They limited the Holy one of Israel. For answer of this; GOD hath made some promises with a time, declaring to his children when he would perform them. So he promised Some promises made with a time when they shall be performed. to free Abraham's seed, from the Egyptian persecution, after four hundred years; as he did: for it was no less between the beginning of that persecution in Ishmael mocking Isaac, & the deliverance from it, in Pharaoh oppressing Israel with burdens. Again, he promised to bring Israel out of Babel after seventy years: and therefore the godly, who thought very long for expiring of that date, prayed earnestly, that God would have mercy on Zion, because the appointed time was come. So also, he promised to send Shiloh, the true deliverer of his people, at that time when the Sceptre should depart from Israel: and therefore at that time, Simeon waited for the consolation, and his eyes saw the salvation, of God. Other promises again he makes without a Some without a time. time; that is, not telling when he will perform them. He put Noah in the Ark; but told him not when he would bring him out: and he tarried a year and a day, waiting God's time with patience. He sent joseph and Mary into Egypt, commanding them to tarry there, till he told them: they inquired not how long; neither did he tell them: Learning us, when God lays a cross on us, not to capitulate with him, concerning the time of our deliverance; but patiently to bear it, In these we should have patience waiting till God's time come. till his time come. It was Saul's over-hastiness; he tarried for Samuel seven days, but would tarry no longer. And it was the blasphemous speech of jehoram, Why should I attend any longer? Let us not dishonour the Lord, by prescribing a time to him. If he should always tell us the time of our deliverance, the praise of our patience should be the less, and our prayer the colder: but when he conceals the time, and we with patience ☜ wait upon it; we give good proof of our faith and patience, and find our deliverance the sweeter when it comes. Yet in public troubles of the Church, when When the godly may use this reason in their prayer, The time is come. the pride of the enemy is become great, and the cup of the Amo●…ites seems to be full; when the children of God, are brought low, & their souls humbled to the dust; it is no limitation of the Lord, when with David they pray, that GOD would have mercy on them, because the time is come. For they have destroyed thy law.] It is a great proof of true godliness, when we are more displeased Offences done against God, should grieve us more than our own injuries. with offences done against the Lord our GOD, then with such as are done against ourselves. But it is now far otherwise with most part of Professors: so that they be not prejudiced in their names, and commodities, they care not what be done against the glory of God. An evident argument, that they never loved him. In the second verse of this Section, he complained, Godly men have no enemies, but such as are enemies to God. that the proud would oppress him: now he complaineth, that they destroyed the law of God. Who then are David's enemies, and seek to oppress him? Only such as are enemies to God, and seek to destroy his law. A great comfort have we in this, that if we love the Lord, and study in a good conscience to serve him, we can have no enemies, except such as are enemies to God. And so long as God wants his due at their hands, that is, love and service; may not we be content to want their affection toward us? Truly, it should greatly increase our patience, to remember, that if they were not enemies to God, they would never be ou●… enemies. But, how is this h●… 〈◊〉 They have destroyed Seeing Gods law can not be destroyed, how are the wicked charged with this crime? thy law? Is this pos●…ble, that God's law can be destroyed? No indeed: yet because their malice would, if their power might, they shall be charged with it. There is a law of God written in holy Scripture, The law written in the Bible they cannot destroy. which the wicked in all ages have sought to destroy; but GOD hath marvelously preserved it. There is a law written in the book of every The law written in the conscience, they can never destroy. man's conscience, which the most profane in the world, do what he can, is not abloto scrape out; but still it judgeth him, convinceth him, and rebukes him when he doth wrong. And, as for the execution of the law, all the wicked in the world are not able to stay it, when God's time cometh: yet because (as I said) the wicked would Yet because their malice would do it if they might, they shall be charged with it. do it if they might, they are charged with it, that they have done it. For as the godly shall have imputed to them, that good, which fain they would have done, albeit they did not perform it: so shall the wicked be charged as verily with that evil, which they would have done, albeit they never did it. O what a heap of fins shall be gathered ☜ against them, when with the sins of their actions and words, the sins of their affections shall be conjoined also! And here we see, however God for a time tolerate There is a time appointed for the punishment of evil men. them, yet he hath his own appointed time to punish them, and will not pass it. Omnia in statera gubernat Deus; God ruleth all things in a balance. Diu quidem fert 〈◊〉 peccata: ubi Basil. verò patientiae eius intuit●… a●…geri malitiam videt, tum p●…nas sumit: Long doth the Lord suffer the sins of mortal men; but when they abuse his patience to increase their wickedness, than he doth punish them, he doth nothing out of time. Totum oportunum est quod fecerit; but whatsoever Ambrose. he doth, he doth it most seasonably: and therefore whether it be deliverance to us, or judgement upon our enemies, that God delays; let us know it is because his hour is not yet come. VER. 127. Therefore love I thy Commandments above gold: yea, above most fine gold. WE may see here that David was not True religion cannot be tried without trouble. a temporizer in religion; whose affection towards God's word depends upon the state of times, and persons of men: but even when his enemies did disdain it, yea because they sought to destroy it, therefore he loved it. This is a trial of true religion, even then to cleave to the word of God and profess it constantly, when honourable, and great men of the world are against it. This was josua his resolution, Albeit all the world should for sake God, yet I and my father's house will worship him. And Peter in like manner, when many of Christ's disciples did forsake him, and it was asked at them, Will ye go also from me? he answered, where away shall we go? thou hast the words of eternal life. To profess religion, when it is warranted by law; when both rulers and people profess it, is no great matter: but when the powers of the world forsake it; then to stand to it, is an argument of true religion. Love I thy commandments.] He professeth Love of God's obedience, an argument of true godliness. not that he fulfilled them; but that he loved them: and truly it is a great progress in godliness, if we be come thus far, as from our heart to love them. The natural man hates the commandments of God; they are so contrary to his corruption: but the regenerate man, as he hates his own corruption, so he loves the word; because according to it he desires to be reform. And here is our comfort, That albeit we cannot do what is commanded; yet if we love to do it, it is an argument of grace received. Above gold.] It is not unlawful to love those With what conditions Gods creatures may be loved. creatures, which God hath appointed for our use; with these two conditions: the one is, that the first seat in our affection of love, be reserved to God; and any other thing we love, that we love it▪ in him and for him, and give it only the second room. Thus David, being a natural man, loved his natural food: but he protesteth he loved the law of the Lord, more than his appointed food; and here he loves the commandments of God, above all gold. VER. 128. Therefore I esteem all thy precepts most just; and I hate all false ways. IN this verse are two protestations. In the first, As the mind esteems of any thing, the affections go after it he declares how he esteemed of God's word in his mind: in the second, how in his affection he was disposed toward it. As the mind of a man esteems of any thing, so are his affections moved to fly or follow it. It is shame for many professors, now to say they esteem of God's word, when they show their affections more set upon any thing in the world, then upon it. Most just.] In two respects is the word of God The word of God called just in two respects. just: first, because it commands nothing, but that which is most reasonable; and next, because it shall not fail one jot, but the event of things shall be according to the predictions of this word. What cause have we then to rejoice, That how ever our tribulations be many, yet we hear, out of this most just word, It cannot be but well with them that fear the Lord? And again▪ what cause of fear is there to the wicked? when this same word saith, There is no peace to the wicked, saith my God. And a sinner of an hundred years old shall die accursed. If we behold the wicked in their most flourishing estate, and look to them in the glass of the word, we shall see their miseraend, long before it come. 〈◊〉 of evil ●…s a ●…val of our 〈◊〉 to God. And I hate all false ways.] The best trial of our love to God and his word, is the contrary; hatred of sin and impiety: Ye that love the Lord hate that which is evil. He that loves a tree, hates the worm that consumes it: he that loves a garment, hates the moth that eats it: he that loveth life, abhorreth death▪ and he that loves the Lord, hates every thing that offends him. Let men take heed to this, who are in love of their sins: how can the love of God be in them? All false ways.] Religion binds us not only The perfection of the godly is in parts, not in degrees. to hate one way of falsehood, but all the ways of it. As there is nothing good, but in some measure a godly man loves it: so is there nothing evil, but in some measure he hates it. And this is the perfection of the children of God: a perfection, not of degrees; for we neither love good, nor hate evil as we should: but a perfection of parts; because every good we love, and we hate every evil in some measure. The worst man in the world loves some good, and hates some evil. Plerumque enim peccata huiusmodi Ambrose. sunt, ut si alterum declines, incurras alterum; It is sufficient to man's damnation, if he be captived by any one sin. ofttimes he that declines one sin, falls into another: It may be thou ha●…est covetousness, & yet art snared with lechery; there is one very temperate of his mouth, but of a proud & haughty heart; there is another not ambitious of honour, but a servant to gluttony: Diverso usu in eundem indevotionis errorem uterque concurrit. And this is very dangerous, when as men because some good thing is in them, take the greater liberty to commit some evil: for, if Satan get a gripe of thee by any one sin, is it not enough to carry thee to damnation? As the butcher carries the beast to the slaughter, sometime bound by all the four feet, and sometime by one only: so is it with Satan. Though thou be not a slave to all sin; if thou be a slave to one, the gripe he hath of thee, by that one sinful affection, is sufficient to captive thee. P E. VER. 129. Thy testimonies are wonderful: therefore doth my soul keep them. THE familiarity of man with God, is If we hear not God when he speaks in his word▪ we shall not be welcome when we pray. increased and continued by the exercises of the word and prayer. For in the word, God speaks unto men; and in prayer men speak unto God: let not men disjoin these two. For he that cannot receive the Lord with reverence and obedience when he speaks (answering him with Abraham and Samuel, Here am I Lord; Speak for thy servant heareth) shall not be welcomed of him, nor receive a favourable answer when he prays. Yea, as Solomon saith, He that turns away his ear from hearing the law, his prayer shall be abominable. Such as have received most from God, are If men seek not from God, it is because they know him not. more instant by prayer to crave more. No marvel, that the wicked, who never got grace from him, cannot pray unto him: for who will seek a treasure where he thinks not to find it? or who will seek refreshing waters, where he looks not to find them. They know him not to be the father of light, the fountain of life, the treasure of all good, they believe not his word; and how then can they call upon him? but the godly, who know what the Lord is worth, are continually seeking from him, as here ye may see in David. In David's prayer, mark his variety and brevity: Our manifold necessities require manifold prayers. his variety in this, that as his necessities were manifold, so his requests; he prays for his mind, for his heart and affections, for his tongue, for his eyes, for his feet. As job when he prayed, sacrificed for all his children: so the Christian when he goes to pray, prayeth for every thing that is in him. And if we knew how many are our necessities, for the which we have need to pray, beside that we are bound to pray for others, we would not be so slack, and remiss in prayer, as we are. His brevity again is evident; he hath many, To continue long in prayer, and be fervent also is a difficult thing. but very short petitions: this proceeds not of weariness, but as I have said of fervency. Finding his necessities so many, he passeth speedily from one to another; for it is a difficult thing to continue our prayers long, and keep zeal and sincerity: sometime so it will fall out, but very seldom. Yea, the children of God may observe in their own experience, that it is a difficult thing to pray the Lords prayer, and not to be interrupted in it. Augustine records of Christians in August. ad Probam. Egypt, Habent preces crebras et breves, tanquam eiaculationes animorum; idque inquit, ne intentio Prayers would be short & frequent. illa emollescat, They have short & frequent prayers, like ejaculations, or bolts and arrows shot out of their souls: which they do saith he, for this cause, that their intention should not relent ☜ in prayer through long continuance. And therefore Prayers should be made long or short according to our disposition. he teacheth us to frame our prayers according to our disposition. When our affections are not intended, it is not good to make them more dull by continuance: when again they are spiritually disposed, than it is good to continue our conference with God; though this same consideration be used by some Christians in our time to urge continuance in prayer. For if they get no access, they are more instant, and loath to come away without a favourable answer: if again they find comfort in prayer, and that God hears them, they are also loath to break off their conference with him. And to this purpose notable is it, which there Good to deal with God by tears more than by talk. he subjoins. Oratio multa esse debet, locutio pauca, Our prayers should be many, but our words few; and that lachrymis potius quam verbis agendum sit, et sletu magis quam affatu: Verba enim non in alium usum adhiberi, quam ut vel nos ipsos vel alios incitemus. We should deal with God by tears more than by talk, by weeping more than by words: for words are used in prayer for none other end, but either to stir up ourselves, or others to pray. This verse contains in it two things: first, a Two things in this verse. commendation of God's word; that the testimonies thereof are wonderful: and next a protestation of his earnest affection towards it; and therefore saith he, My soul doth keep it. Many ways hitherto hath he praised the word of God: as namely, that there is no good thing whereupon the heart of man can be set by nature, Commendation of God's word. but the word of God offers him better than it; for it renders incomparable pleasure and profit: beside, true wisdom to such as delight in it, is sweeter than the honey; it is more to be desired then gold or silver. But here he praiseth it from a new quality: All thy Every article of our faith is a mystery. testimonies are wonderful; and so they are: for every article of our faith is a mystery. Great is the mystery of godliness, said the Apostle. Though 1. Tim. 3 to natural men the Gospel seem a base and a foolish doctrine, yet is it indeed wonderful. Whereof we learn, that if we would be good scholars in the Lord's school, to profit by his word, we must not come to it with natural sense and reason, as customably men do; to judge it▪ ☞ rather than to be judged and controlled by it: but as it is a wonderful and supernatural doctrine; so must we not examine it by nature, but embrace it by saith. Otherwise, it shall be but a stumbling block, and rock of offence unto us. Of his protestation renewed, see what we have marked, Verse 47. 48. 97. 113. 119. 127. 132. 140. 159. 163. 165. 167. VER. 130. The entrance into thy word showeth light, and giveth understanding to the simple. AS the life of natural babes, is not conserved The word serves for food and light to the soul. without food convenient for them: so is not the life of men regenerate, preserved without the word. And as the one by nature's instinct, desires to be nourished with milk: so the other by instinct of grace, desires to be said by the word. Neither is it to the godly as meat only, but as light also. The sure word of the prophets, Saint Peter calls it a light shining in darkness, like as before he called it unmingled milk, and most necessary food for the babes of Christ. And the spirit of God so frequently comparing God's word to food and to light, will tell us, in what miserable estate they are, who live without it. here he praiseth the word from this notable Without the word men walk in darkness. quality, that it is an illuminating word, such as gives understanding; letting us thereby to know, that without it men walk in darkness. Whatever ●…hew of learning Naturalists had▪ yet being ignorant of Christ, by whom the father is known and the way of salvation manifested, they did but vanish in their own cogitations; and while they professed themselves to be wise, they became fools. He amplifies this praise of the word of God, Shame it is now to see aged men children in understanding. when he saith that the entrance thereof, ostium verborum tuorum, the first opening of the door of thy word gives light▪ for if the first entrance to Vatab. it give light, what will the progress and continuance thereof do? This accuseth the age wherein we live; who now of a long time hath been taught by the word of God so clearly, that in regard of time they might have been teachers of others, yet are they but children in knowledge and understanding. But to whom doth the word give understanding? Only simple men, and not they who are high minded, profit by the word. David saith to the simple: not to such as are high minded, or double in heart, or wise in their own eyes, who will examine the mysteries of godliness by the quickness of natural reason. No: to such as deny themselves, as captive their natural understanding, and like humble disciples submit themselves, not to ask, but to hear; not to reason, but to believe. And if for this cause, Naturalists who want this humility, No marvel Papists profit not by it. cannot profit by the word; what marvel that Papists far less become wise by it, who have their hearts so full of preiudices concerning it, that they spare not to utter blasphemies against it; calling it, not only unprofitable, but pernicious to the simple and to the idiots. Papists calumny of the obscu●…ity of scripture confuted. And again, where they charge it with difficulty, that simple men and idiots should not be suffered to read it, because it is obscure; all these frivolous allegations of men, are annulled by this one testimony of God, that it gives light to the simple. Eos qui ignorantia tenentur, & infantibus Basil. similes sunt, intellectu replet lex tua: that is, Even to such ignorants, who are like infants, saith, Basill, non solum viris, sed mente & intellectu paruulis, it gives not only light to men but Euthym. to such as in understanding are children. To this purpose notable is that saying of Irenaeus, universae Iren. l. 2. c. 46 scripturae et propheticae & evangelicae, in aperto, et sine ambiguitate, et ab omnibus audiri possunt, The whole scriptures both prophetical, and evangelical, are open, plain, not doubtful, but such as may be heard of all men. And to this purpose, saith Lactantius, Num igitur deus, & mentis, & Lactan. l. 6. c. 21 linguae, & vocis artifex disertè loqui non potest? Imò verò summa providentia carere fuco voluit ea quae divina sunt, ut omnes intelligerent quae ipse omnibus loquebatur. Shall we think that God, who is the creator of the mind, the tongue, and voice, cannot speak distinctly himself? No truly: by great providence he hath propounded his word in so plain a manner, that all sorts of men may understand that which he speaks unto all. Many other witnesses might be brought to this same purpose: but I cease. VER. 123. I opened my mouth, and panted, because I loved thy Commandments. BY this manner of speech, David expresses, How a moved mind affects the body. as Basile thinks, Animi propensionem; that the inclination of his soul was after God's word. For, this opened mouth, Ambrose thinks, is Os interioris hominis, the mouth of the inward man, which in effect is his heart: and the speech notes Vehementem animi intensionem, a vehement intention of his spirit, saith Euthymius: yet shall it not be amiss to consider here how the mind of the godly earnestly affected, moves the body also. The speech may be drawn from travelers, who being very desirous to attain to their proposed ends, enforce their strength thereunto: and finding a weakness in their body to answer their will, they pant & open their mouth, seeking refreshment from the air to renew their strength: or as Vatablus thinks, from men exceeding hungry and thirsty, who open their mouth as if they would draw in the whole air, and then pant and sigh within themselves, when they find no full refreshment by it. So he expresseth it, Tanto desiderio legum tuarum flagrat cor meum, ut subinde cogar haurire aerem propter ass●…dua suspiria. The fervent desire of godly men toward the word. However it be, it lets us see how the hearing, reading, or meditating of God's word, wakened in David a most earnest affection, to have the light, joy, grace, and comfort thereof communicated to his own heart. For in the godly, knowledge of good increaseth desires: and it cannot be expressed, how vehemently their souls long to feel that power and comfort, which they know is in the word; and how sore they are grieved and troubled, when they find it not. And happy were we, if we could meet the When God opens his mouth to give, we should open our hearts to receive. Lord, with this like affection; that when he opens his mouth, we could also open our heart to hear as David here doth. Christus aperit os, ut daret aliis spiritum: David aperuit ut acciperet; Opening his heart, to receive the spirit of grace, when God openeth his mouth, in his word to give it. For it is his promise to us all; Open thy mouth wide, and I shall fill it: let us turn it into a prayer, that the Lord, who opened the heart of ●…dia, would open our heart to receive grace, when he offers by his word to give it. VER. 132. Look upon me, and be merciful to me; as thou usest to do unto those that love thy name. FRom praises, David now turns him to prayer. Psalm. In our best estate, we are far from that In our best estate we have need to seek mercy. which we should be: our perfection in this life, stands in the acknowledging of our imperfection. Even when the godly speak any thing to God, out of a good conscience, concerning their upright affection toward him; at that same time, privy to the conscience of their wants, they take them to prayer, and seek mercy. Look upon me.] This prayer is used by the A good conscience presents itself unto God. godly in two respects: first, when they are unrighteously judged of men, and charged with that whereof they are not guilty; in this case, they desire that God would look upon them. For sure it is, unless the conscience be sleeping, no man dare present an evil cause to the eye of God: but rather as Adam hid himself after his transgression; so men, whose consciences are evil, fly the sight of God, and dare not desire him to look upon them. And again, when they are under spiritual desertion, Godly exercised with spiritual desertions. and in their sense the countenance of God is turned from them, whose favour is better than life (which after the manner of men, turning their face from such as they are angry withal, they take up to be an argument of displeasure) in this case also, they pray that the Lord would look upon them: that is, as he expounds himself, be favourable and merciful to them. And be merciful.] This is very well subjoined: To some God looks in mercy, to others in w●…th. for God looks to some in his displeasure; so he looked to the Egyptians and unloosed the pings of their chariots, that they could not drive; so he looked to Sodom, and reigned down fire and brimstone upon them. The eyes of the Lord, said Amos, are upon the sinful kingdom to destroy it. David knew this; and therefore desires the Lord so to look on him, as to be merciunto him. As thou usest.] These words contain in effect Examples of God's mercy o●… others should confirm us. a reason from God's constant kindness toward all his children: Lord do to me, as thou hast used to do to others that love thee. Or●… ut aequali cum illis sententia potiar. The examples of God's mercy, are not only registered for our comfort, but for our confirmation. Wherein, we are always to take heed, that if we would have the argument effectual toward us, we make it sure to ourselves, that we are of the number of them who love him. VER. 133. Direct my footsteps in thy word: and let none iniquity have dominion over me. AS before he sought mercy, so now he seeks Mercy & grac●… are benefits in divisible: foolish are they who seek the first and not the second. grace. There are many that seek mercy to forgive sin, who seek not grace to deliver them from the power of sin: this is to abuse God's mercy, & turn his grace into wantonness. He that prayeth for mercy to forgive the guilt of sin only, seeks not that by sin he should not offend God; but that he may sin and not hurt himself: but he who craves deliverance also from the commanding power and deceit of sin, seeks not only a benefit to himself, but grace also to please & serve the Lord his God. The first is but a lover of himself: the second is a lover of God, more than of himself. And truly he never knew ☞ what it was to seek mercy for sin past, who with it also earnestly sought not grace to keep him from sin in time to come. These benefits cannot be divided: he who hath not the second (howsoever he flatter himself) may be assured, he hath not gotten the first. My steps.] These steps Ambrose restrains The steps of the Soul are motions of the affections. ad profectus animae, to the progress of his soul only: but we may very well think, that David here commends the whole course of his life to be governed by God; both outward, and inward conversation. The body is carried to good or evil, by steps of the feet: the soul by the motion of affections, is carried either to the Lord, or from him; & therefore he prays that God would direct them: for according to our governor or director, so goes the course of our actions. Thy word.] By the word of the Lord all creatures All creatures, except man and apostate Angels, are ruled by God's word. are ruled. At his word, fire comes down contrary to the course of nature; the sun stands or goes back; the moon and stars keep forward their course; yea, the raging sea abides within his prescribed bounds. Strange is it, that man makes it not the rule of his life: but let this be an awe-band to him, That by this word he must be judged at the length. And let none iniquity have dominion.] Davaid Satan an unreasonable Tyrant. takes up very wisely the controversy that is between Satan and us: he seeks by sin to have dominion over us. Wherein we may consider what an unreasonable Tyrant Satan is and what just cause we have to wage battle with him. The Lord our God made us, he redeemed us, he conserves us; none but he can claim any title untous: Is it not than most unreasonable, that Satan should seek superiority over us, or that we should be so beastly as give it unto him? Neither is it only against all equity, but also Service to Satan, hurtful to them who yield it. most hurtful unto ourselves: for what wages can Satan give to his slaves, but the wages of sin, to make them partakers of his own damnation? Can he give unto others, better than he hath to himself? Besides this also, he exacts service without rest or intermission. Most cruel oppressors, Turks and Pagans, give some rest to their captives: Satan gives none: in eating, in sleeping he abuseth them, to serve him. And which is worst of all; where this Tyrant Satan's officer▪ can never be satisfied. sends out sundry officers and servants, that is, sinful affections, to exact service from thee: they are all so insatiable, that they may well consume ☜ thee, spend all thy means, and all thy days; but thou shalt never be able to satisfy the least of them. And therefore great need have we to seek the helping hand of God against them; praying with David, that iniquity may never have dominion over us. VER. 134. Deliver me from the oppression of men: and I will keep thy precepts. NOt one, but manifold are the troubles of Armour of the godly is patience & prayer. the righteous: they have not only to wrestle against their own corruption; but against Satan's malice, the pride and envy of all his wicked imps and instruments. Against them, the best armour we can use, is patience and prayer: they are but like rods in the hand of the Lord; as our Saviour said to Pilate, Thou couldst have no power over me, if it were not given thee from above. The rod is not able to move, but The wicked are but rods in the hand of God. by the hand of him that holds it: let us run to the hand of God: let us pacify him by prayer, and we shall not need to fear what flesh can do unto us. But above all things, let us beware we fight never against the wicked with their own weapons. From the oppression.] The word is general; They who persecute with their tongues, will not fail, if they might, to persecute with their hands also. & imports not only oppression by violence, but by calumnies and any other injury. And they are well joined together: for such as do evil one way, will not fail to do it another. They who lose their tongues, to calumniate God's servants, will not fail, if they may, to lose their hands also to oppress them; and such also who oppress them, will not spare to speak evil of them, that they may justify themselves. None of all the servants of Saul would draw the sword to slay the servants of the Lord, albeit their Master commanded them: only Doeg, who before had calumniated David (and so by his tongue had begun the persecution) spared not to murder with the bloody swords, such servants of God, as for God's sake had showed favour to David. Let us not look for better from them whose tongues are bend to speak evil of the servants of God, but that their hands also, when they may have the occasion, will be ready to shed their blood. Of men.] The word he useth, is Adam: this is Man by sin is become a weak and silly creature. the first name that God gave to man after his fall; signifying earth, or red earth: and it showeth how weak and silly a creature man hath made himself by his sin. The consideration of it confirms David against his enemies, that they were but men of earth: if we could remember, we would never be troubled at their inimity; Who art thou jacob, that thou shouldst fear a mortal man? and all flesh is grass. A preservative against pride. And again, the consideration of this serves to humble the pride of man: Sith they are but men of clay, why wax they proud to oppress others? It was a very worthy warning, which a certain Ambassador gave ☜ once to Alexander the great, that flies and worms at length would eat the flesh of Lions. If proud men considered this, That they are but earth, and that shortly their beautiful bodies will become carcases to be eaten by the worms; it would abate their natural pride, by which they trample down others, poorer and weaker than they, under their feet. And I will keep.] The benefits or deliverances Benefits should bind us to the love and obedience of God who gave them. of God, obtained by prayer, should not be abused to licentiousness, to nourish ourselves in our sins, and wont security: but the more we receive from him, the more should we acknowledge ourselves bound and obliged to him. Otherwise, if benefits bind us not, if mercies allure us not, if the cords of his love draw us not, to be thankful servants to our God; how inexcusable are we? VER. 135. Show the light of thy countenance upon thy servant: and teach me thy Statutes. THis verse contains a petitition, which in this Book of the Psalms David frequently makes to God; as ye may see, Ps. 4. 6. Psal. 67. 1. Psal. 80. 3. 7. & 19 For understanding whereof, we are to see what the light of God's countenance is. A common light external. There is a common light external, whereby the Majesty of Godshines after a sort unto all his A common light internal. creatures. There is a common light also internal, whereby he illuminates every one that cometh into the world. This is the light of the mind and conscience, communicated both to just and unjust: but here he seeks a greater benefit than any of these; to wit, a declaration of God's special favour and love toward him. This A special light internal. is called a showing of his face, or the light of his countenance. Crassius de Deo sacra Scriptura Basil. in Ps. 119. inter dum loquitur, sermons ad Naturam hominis attemperans; The spirit of God in holy Scripture, attempters his speech to man's nature: and so here he puts the face of God, for the favour of God. Solomon saith, that the wrath of a King is the Angry face of God most fearful. messenger of death; but in the light of the King's countenance is life: and his favour is as the cloud Prou. 16. of later rain. The downe-looke of Ahashuer us confounded Haman. It was Absaloms' speech to joab, suppose in hypocrisy; That it was better to him to be banished, then abide in jerusalem, wanting the King's countenance. If such moment be in the countenance of earthly Kings; what is the face of the King of kings? Surely, such as know him, rejoice to behold his face continually: and it is death to them to want it. How God forsakes his children. Certain it is, the Lord looks always favourably upon his own elect, but he doth not always show it; no, not unto themselves. Before their effectual calling, in themselves they differ nothing from the children of wrath; albeit in God's counsel there be a great difference: and after their calling, for the trial of their faith, he many times forsakes them; not according to his truth, which is Not according to his truth, but our sense. unchangeable, but according to their sense, which is changeable. He loves them, but will not let them know that he loves them: but sometime will frown upon them; as joseph did on his brethren, even then when his affection was most strong toward them. And then the want of the light of the Sun in the firmament, is not so heavy to natural men, as this is to a Christian, To want the sight of God's favourable face: and therefore is it, that David here prayeth so earnestly, Show the light of thy countenance upon me. And teach me.] As the sun makes other God's countenance illuminates the ●…inde, and changes the heart of him, upon whom he looks. things bright, whereupon it shines: so the countenance of GOD works light in that soul upon which he looketh favourably; Cum sapientem videris, cognosce quia descendit super eum Dei gloria: illuminavit eius mentem scientiae fulgore. So that this is a special argument of God's favourable Amb. face looking upon a man, when his mind is illuminate, and God hath taught him to know his way, and given him grace to follow it; according to that of the Apostle: God who commanded ●…. Cor. 4. 6. light to shine out of darkness, is he who hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of jesus Christ. VER. 136. Mine eyes gush out Rivers of water, because they keep not thy Law. MAny a time hath David protested his No joy in this life without grief, nor yet grief without joy. great joy: now here he makes mention of his exceeding great grief. We have no joy without grief in this life: neither yet, thanks to God, have we grief without joy. As the wine failed in that banquet, whereat Christ was present: so oftentimes fails joy, even in the heart where Christ dwells. But as in the one he turned water into wine: so in the other will he turn all sorrow into joy. To have joy without ☜ grief, is the condition of them who are glorified in heaven. To have grief without joy, is the condition of them who are damned in hell; I mean, to be both without sense and hope of joy: But the godly on earth have their joy mixed with grief, and grief tempered with joy: and albeit sometime they want the sense of joy, yet do they never want all hope and expectation of joy. He prayed before, ver. 37. that the Lord would Of the right government of our eyes. turn away his eyes from regarding of vanity: now he shows how he practised it. He was so far from delighting to behold vanity, that he mourned when he saw the vanity & wickedness of other men. God who hath made the eyes to be Organs of sight, hath also made them to be Conduits of tears: if we mourn as we should, when we look to the creatures, we shall not easily be snared by them. If we look to unreasonable creatures, we may see lying upon them, the fruits of that curse, which our sin procured: if we look to reasonable creatures, ourselves or others; what a great dis-conformity is between us and the holy Law of the Lord our God? If these move us to mourning, the power of sin shall be greatly restrained. Malum innatum, that seeks to break out by looking and speaking: and Malum seminatum, that seeks to come in by hearing and looking: both of these evils shall greatly be weakened, if every thing we look to move us to mourning; as justly it may in the respects aforesaid. And to move us yet more to this mourning Reason's moving us to mourning. disposition, let us consider two things: the evil we incur if we mourn not; and the good shall ensue to us, if we mourn for the sins of others. As for the first: Among many ways whereby 1. If we mourn not for other men's sins, they become ours. the sins of other men become ours, this is also one; If we know their iniquities, and be not grieved therewith: and therefore are the Corinthians reproved, that they sorrowed not for the incestuous man that was among them; by so doing they were defiled by his sin, & became one polluted lump with him. And Ezech. 9 Not only is judgement determined upon the committers of sin; but of such also as mourned for sin: they are involved in the same judgement, as partakers of the same sins, by reason that they mourned not for them. And as for the great good we get by mourning 2. If we mourn many blessings follow it. for the sins of the wicked, whereby they dishonour the Lord our God; it is also evident. Blessed (saith our Saviour) are they that mourn, for they shall be comforted. When the heaven waters the earth in due season, there follows a fruitful increase: but when the earth waters the heaven, then shall follow a more plentiful harvest of all spiritual comfort. And this is done, when a sinner powers the tears of his penitent ☜ heart into the bosom of God: then the heavens are watered by the earth. For the tears of the godly fall not to the ground: the Lord gathers them like most precious pearls unto him, and puts them in his bottle, and they bring still increase of comfort to such as shed them. They are sown like good seed on earth; the first fruit whereof is reaped on earth, but the fullness thereof in heaven: according to that of the Psalmist, They that sow in tears shall reap in joy. ZADE. VER. 137. Righteous art thou, O Lord: and just are thy judgements. Here David, sore troubled with A threefold comfort that sustained David. grief for the wickedness of his enemies; yea, tempted greatly to impatience, and distrust, by looking to their prosperous estate, notwithstanding their so gross impiety; doth now show unto us a threefold ground of comfort, which in this dangerous tentation upheld him. The first is, a consideration of that which God is in himself; namely, just and righteous: the second, a consideration of the equity of his word: thirdly, of his constant truth, declared in his working and doing according to his word. When we find ourselves tempted to distrust, by looking to the prosperity of the wicked; let us look up to God, consider his nature, his word, his works, and we shall find comfort. Righteous art thou] There is the first; a meditation 1. A meditation of the righteousness of God. of the righteousness of God's nature: he altars not with times, he changes not with persons, he is always, and unto all, one and the same righteous and holy God. Righteousness is essential to him; it is himself: and he can no more defraud the godly of their promised comforts, nor let the wicked go unpunished in their sins, than he can deny himself to be God, which is impossible. Just are thy judgements.] The second ground of David's comfort, is here and in the next verse. VER. 138. Thou hast commanded justice by thy Testimonies, and truth especially. AS the tree is, so is the fruit. From so righteous 2. A meditation of the equity of God's commands, flowing from his righteous nature. a God nothing can proceed but righteousness: God forbid, that the judge of all the world should do unrighteously. This meditation of the equity of God's command, flowing from his most righteous nature, confirms David in this sure conclusion; It cannot be but well with them who walk after his word: and by the contrary, such as go a whoring from it cannot but make a miserable end, however they prosper for a time. And out of this we may further learn, how the The Law of God represents to us the image of God. law of God expresseth to us the lively lin●…ments of his image: for from his righteous nature flow his commandments, commanding righteousness. This lets us s●…e 〈◊〉 fearful an evil sin is: sith it is a transgression of that holy law, How horrible an evil sin is. which flows from God's righteous nature, it is a direct impugning & violating of the divine nature, so far as the creature may. The laws of ☞ Kings may be broken, and their persons not touched, far less their nature violated; yea, oft-times their nature likes of that evil which their law forbids. It is not so with the law of God: it flows from his righteous nature, and God and his law are so straightly united, that the breaking of his law is an impugning of his very nature, so far as the creature may; as I have said already. By thy Testimonies.] The word of God is called If any man desire to know what will be his end, let him inquire at God's word. his Testimony, both because it testifies his will, which he will have us to do; as also because it testifies unto men truly what shall become of them, whether good or evil. Men by nature are curious to know their end, rather than care full to mend their life; and for this cause seek answers where they never get good: but if they would know, let them go to the word and testimony; they need not to seek any other Oracle. If the word of God testify good things unto them, they have cause to rejoice: if otherwise it witness evil unto them, let them haste to prevent it, or else it shall assuredly overtake them. VER. 139. My zeal hath even consumed me, because mine enemies have forgotten thy word. THroughout this Psalm, we see that David The love which godly men carry to the word cannot be satisfied in this l●…fe. cannot satisfy himself, in declaring the love he had to God's word, for that comfort which he had felt in it; as likewise his insatiable affection, craving more comfort by it. What he speaks of himself, he speaks it not like that Pharise, who boasted of his good, not mourning for his evil, nor yet longing for better. Such presumption is far from the godly: If at any time they make mention of any good disposition in them, they do it to the glory of God, from whom all good comes; and to comfort themselves for the beginnings of God's grace in them: but still they know their wants, and mourn for them. Never contented in this life with the grace received, with earnest affection they cry for more. Three things have we to consider in this his The nature of zeal. his protestation: first, the nature; secondly, the sorts; thirdly, the effects of zeal. As for the nature of zeal; It is a mixed affection of grief and anger, flowing from love: for what a man loves earnestly, he is careful to see it honoured; and, by the contrary, grieved when it is dishonoured. The sorts of it are many: for according as our Sund●…y sorts of zeal. love and grief are, so is our zeal. If our love be upon the right objects, moderate, in due measure, it causes a zeal which is holy and spiritual: otherwise, if our love be inordinate, it begets a carnal or inordinate zeal. Sometime the zeal is not upon the right object; and than it may be great, but it cannot be good: such is the zeal of Heretics, who compass Sea and Land to ☞ make one of their own profession. Sometime again the zeal is on the right object, not in the due measure: either too cold, which is remission; or too hot, which is superstition. Of these, saith the Apostle, It is a zeal, but not according to Rom. 10. 2. knowledge. Zelus ad mortem, non ad vitam; a zeal Ambrose. which tends to death, not unto life. The effects of David's zeal he toucheth, when The effects of holy zeal. he saith, it had consumed him. Affections of the soul are very forcible to move the body. A sorrowful heart, saith Solomon, dries up the bones: But men should carefully mark what spirit inflames their zeal, and what zeal moveth their bodies. There are some, who under show of zeal, or at least because they think it zeal, neglect the duty which they owe to their bodies; not remembering, the service which God craves of the Rom. 12. body is a reasonable service, not unreasonable. Others with their zeal fight against the Gospel; so did Paul before his conversion. Let us try the Spirits, and see that our zeal be according to knowledge. For these two, Knowledge & Zeal, are compared by Bernard to the two wings of a fowl: Knowledge & Zeal two wings of the soul. the Bird that hath but one wing, falleth the more that it mindeth to fly. These are two excellent gifts, Knowledge and Zeal: but if the one be without the other, it were better to want it. And now sith zeal must be tried by knowledge How true zeal may be tried from false. first; let us consider that to be the zeal of God, which fights with the armour of God, the word, Prayer, and patient Suffering. That again is a zeal, but without knowledge, which fights with carnal armour, hatred, evil speaking, ☜ and bloody persecution: such a zeal breeds superstition; spares not to deal cruelly with all such as are contrary minded. By this rule, Papists may try of what spirit they are. Because mine enemies.] David had many enemies; Who are enemies to godly men. but none, except such as had cast the Law of God behind their back. It is a great comfort to the godly, to see that they have no enemies but such as are enemies to God. VER. 140. Thy word is proved most pure: and thy servant loveth it. Here is the third ground of comfort which 3. A meditation of God's constant and continual working according to his word. sustained David; to wit, that God's word was tried to be true, by his constant and continual working according to it. To express this, he compares the word of God, here & Psal. 12. unto gold tried in the fire; which not only endures, but becomes fine●…, when all réfuse or counterfeit matter faileth and vanisheth. So will David say, when the fire of affliction was kindled, I have seen all comforts perish; only thy word proved a word of consolation: for the more the flames of affliction increase, the more powerfully doth the word express that hidden virtue of consolation, which is in it. And because he had so felt it, so now he speaks of it. Where it is to be marked, for our greater comfort, As God hath a mouth to speak, so a hand to do, as continual experience hath proved. that albeit the time be not yet come, of the full accomplishment of God's word, in the which the least jot thereof must be fulfilled; yet the Lord gives us as many present proofs of it by experience, as may confirm us in assurance of ☞ the verity thereof. If we be wise, to mark the working of the Lord, we shall find witnesses in every age, in every year (yea, in every month and day) to confirm us, that as God hath a mouth to speak, so hath he an hand by which he works according to his word; giving joyful deliverance to his own, out of all their troubles, and rendering judgement to his enemies, according Love in God the fountain of all his benefits. to their pride. And thy servant loveth it.] Love in God is the fountain of all his benefits, extended to us; and Love in man the fountain of all his service. love in man is the fountain of all our service and obedience to our God. He loved us first to do us good: and hereof it comes, that we have grace ☞ to love him next, an●…●…e him service. Love is such a duty, as the want whereof cannot be excused in any; for the poorest both may, and should love him: yet without it, all the rest thou canst do in his service, is nothing; nay, not if thou shouldst give all thy goods to the poor, and offer thy body to be burned. Small sacrifices, flowing from faith and love, are welcome to him; where greater without these are but abomination unto him. Proofs of both we have in the widows mite, and Cain's rich oblation: whereof, the one was rejected, the other received. Happy are we, though we cannot say, We have done as God commands; yet, if out of a good heart we can say, We love to do what he commands. VER. 141. I am small and despised; yet do I not forget thy precepts. He renews again the protestation of his Temporizers in Religion. unfeigned affection toward God's word, with an amplification thereof: that albeit his estate was mean, and himself despised, and contemned also of his enemies; yet he did not forget the word of God. There are many who can profess Religion, as long as they see peace and honour following it; who rather than they would endure trouble and contempt, will utterly forsake it. The Samaritans could very well rejoice in their new Temple, built on Mount Garizin; boasting that they were the posterity of Ephraim, companions to the jews, no less worshippers of God than they were; having also a Temple of their own: but when they saw that Antioehus Epiphanes, King of Syria, did cruelly Carol. Sigon. de rep. 〈◊〉. lib. 1. c. 3 persecute the jews for the worshipping of God; then did they alter their profession: they called themselves, not Israelites, but Sidonians; and that their Temple was dedicate, not to jehova, but to jupiter Cretensis: and so eschewed they the fury of the persecutor. Many such Samaritan ☞ professors are in this age, who, to eschew the present wrath of men, spare not to renounce Religion; and so cast themselves in danger of the fearful wrath of God, whom they will find a consuming fire. From such temporising, and counterfeit dissembling, the Lord preserve us: and bless us with this grace of a constant affection toward God's word, in every state of life. Again, it is no new thing to see them small They are little esteemed of men, who are great in the account of God. and despised in men's estimation, who with the Lord are highly esteemed; being men, as here David was, according to Gods own heart. Honourable in the eyes of the world was that rich glutton, clothed in purple; despised was Lazarus: but ye see, the one was an heir of glory; the other but an inheritor of hell. A godly man is an excellent treasure in an earthen vessel; compared by Macarius, to a precious pearl in a contemptible Macar. ●…om. ●…●… purse; despised by many, because they know not the jewel that is within it. The worla 1. joh. 3. knows them not, because it knows not the Lord, whose sons they are: neither doth it yet appear what they shall be. Nazianzen for this compares men in this world, to those who in a Stage-play represent another thing than they are: there the beggar is busked like a King; and by the contrary. But when the Play is done, and their garments Persons should ●…e regarded for heir faith. laid by, then shall every one of them appear such as they are. For this, Saint james gives us a profitable instruction, That we should not jam. 2. have the faith of Christ in respect of persons; to honour a man only for his riches, or despise an other for his poverty: but where we see the grace of Christ, be they rich or poor, we ought for Christ's sake to have them in honourable estimation. Yet do I not forget thy precepts.] We see by Oblivion of our duty, is the first step to defection. experience, that our affection leaves any thing from the time it goes out of our remembrance: but earnest love, ever renews remembrance of that which is beloved. The first step of defection is, to forget what God hath commanded, & what we are obliged in duty to do to him: for upon this, easily follows the offending of God by our transgression. Such beasts as did not chew their cud, under the law were accounted unclean, and not meet to be sacrificed to God: that was but a figure, signifying unto us, That a man who hath received good things from God, and doth not think upon them, cannot feel the sweetness of them; & so cannot be thankful to God. VER. 142. Thy righteousness is an everlasting righteousness: and thy Law is truth. David considers here two things in the What a sure comfort we have by the word of God. word of God: first, the equity of it; next, the eternity of it. And by these two he sustains himself against all temptations, wherewith he was compassed; and namely, the contempt of men. Sith the Law of God is truth, and his righteousness everlasting; they cannot be deceived who depend upon it: and they who live in a contrary disposition unto it, cannot be but miserable eternally. Neither is it enough for us to know this generally, as many do; but with David, we should earnestly pray we may be taught by his word, established by his truth, rectified by his righteousness: Haec conciliant sempiterna bona; that so we may be partakers of that everlasting good which cometh by them. VER. 143. Trouble and anguish are come upon me; yet thy commandments are my delight. ALbeit David was laden with heavy troubles, yet did he never quit his affection toward the word of God. Where if it be inquired, why The Cross is necessary for a Pilgrim; and why? did the Lord lay such heavy trouble upon a man whom he loved so dearly? and why suffers he his children to be so hardly handled, in this life; for whom he hath prepared a blessed fellowship, and communion with himself in the life to come? The reason is, because as saith the Apostle; Need so requires. Necessaria est crux peregrinanti, The cross is necessary for a pilgrim: for by it sin is subdued, pride weakened, patience and all other graces of the spirit increased. It works a contempt of this world; and prepares us for the kingdom of God. Of this, let such as are under the cross, learn The kindly sons of God cannot want a Crosse. with patience to bear it; and others, who know not yet what it is, prepare themselves for it. For, if they be the kindly sons of God, they shall not eschew it: For he chastiseth every one whom he receives. Are my delight.] This is strange, that in the Carnal and spiritual joy consist not together. midst of anguish he hath delight; yea indeed, the sweetness of God's word is best perceived under the bitterness of the cross: the joy of Christ, and the joy of the world cannot consist together. A heart delighted with worldly joy cannot feel the consolations of the spirit; the one of these destroys the other: But in sanctified trouble, the comforts of Gods' word are felt and perceived in most sensible manner. Many a time hath David protested this delight Delight in the word an argument of true Godline. of his in the word of GOD: and truly it is a great argument of godliness, when men come not only to a reverence of it; but to love it and to delight in it. Let this be considered of those unhappy men, who hear it of custom, and count it but a weariness. VER. 144. The righteousness of thy testimonies is everlasting. Grant me understanding, and I shall live. THis verse is one with the 142. save only that he adjoins to it his accustomed petition The fearful recompense of them who love not God's word Vatab. for understanding, that he may live. Nam propriè homines non viwnt sine intelligentia divinae legis: for it is no life which men have, who are destitute of this knowledge. The word of God is contemned of none, but suchas know not the excellency thereof. And they are repaid with this fearful recompense; that because they know not, nor cannot account of it, the light, the virtue, the grace there of is not dilated toward them; but they abide still in their natural darkness and death. From which most unhappy condition, the Lord deliver us. KOPH. VER. 145. I have cried with my whole heart: hear me, O Lord, and I will keep thy statutes. IN this verse, we have three things: a petition, Hear me; a reason, I have Three things in this verse. cried with mine whole heart; a promise, I will keep thy statutes. The reason is first set down; which in effect is this: O Lord, thou hast bound thyself by thy promise to answer them who call upon thee: and thou hast not at any time, sent them away comfortless, that call upon thee in spirit and truth; yea, thou hast been found of them, who sought thee not. Then Lord, seeing thou hast given me this grace, to cry to thee with my whole heart; show me also this grace, that thou mayest hear me. As the husbandman seeks no increase, of that Prayer is a seed which now we should sow plentifully, that in harvest we may reap the fruit thereof. land wherein he hath sown no seed: so he that prayeth not, and seeks not the Lord while he may be found; what comfort can he expect in the time of his trouble? Our prayers are seed, sown not in the earth, but in the heaven; we cast them into the bosom of God: he that sows sparingly, shall reap sparingly; if we look for a plentiful harvest, let us sow more abundantly in the seed time: for every prayer, fervently and in faith sent up to God, either presently returns ☞ with some good; or then lays good up in store for us, which we shall enjoy hereafter. The fervency of his prayer he expresseth, when Fervency and zeal of heart required in prayer. he saith that he cried: it notes Animi propensionem, the earnestness of his soul: without this, the earnestness of the tongue is but Ludibrium quoddam, quo deus non honore, sed contumelia afficitur; a mockery of God, and a dishonouring of him. Non ●…ocis Ambrose. magnitudine, sed cordis magnanimitate clamandum Psal. 119. est; non sono corporis, sed cogitationum sublimitate, & concentu virtutum. It is not by loudness of the voice, but stoutness of the heart; not by sound of the body, but by sublimity of our cogitations, and by consent of virtues, that we must cry unto God. When Israel was straighted at the red sea; the Every crying pearces not heaven. Army of Egyptians upon their back, and the sea before them; and in their judgement they saw no outgaite (but looked either to be devoured by the sword, or drowned by the water) no doubt there was among the people murmuring, and crying, with doleful lamentation: but what? Clamabat populus et non audiebatur: tacebat Moses & audiebatur; the people cried and were not The voice of the wicked in prayer ●…uailes not. heard: Moses is silent, and God hears him; for his heart was fixed upon God; waiting till God should show the way of deliverance, which they could not see. What avails the voice of the wicked, who honour God with their lips, but their heart is far from him? Iniustianima deo mertua est, The soul of an unrighteous man is dead unto God: Nihil in illa sublime, nihil magnificum est. There is no high, nor excellent thing in it, which can go up to the most high, and excellent God. With mine whole heart.] He amplisies this yet Great things should be asked from the great God. further, when he saith, that he cried with his whole heart. Non solum ergo elamandum est; sed et toto cord clamandum. For, as a man cries most loudly, when he cries with all his mouth opened: so a man prays most effectually, when he prays with his whole heart. Neither doth this speech declare only the fervency of his affection; but imports also, that it was a great thing which he sought from God. Et tu cum oras, magna ora: id est, ora quae aeterna sunt, non caduca. And thou when thou prayest, pray for great things; for things enduring, not for things perishing: pray not for silver, it is but rust; nor for gold, it is but metal; nor for possessions, it is but earth. Ista oratio ad deum non pervenit: such prayer ascends not to God. Non audit deus nisi quod dignum est eius beneficijs. He is a great God; and esteems himself dishonoured, when great things, with a great affection are not sought from him. Hear me, and I will keep.] Of this petition and promise, see verse 8. 33. 44. 88 134. 146. VER. 146. I called upon thee: save me; and I will keep thy testimonies. HE insists in his former petition, expounding Prayer, a service due to God only. every part of it. He protested before, he cried with his whole heart: now he declares to whom he cried. Prayer is a point of service due unto God. Only he craved before that God would hear him: now he shows wherein; Save me: and thirdly, he renews his promise; and the repetition thereof tells us, that the promises of thankfulness in God's children, are no sudden nor vanishing motions, but settled conclusions. And again, it teacheth us, that as God's children, He that seeks from God, should also offer to him. are careful to seek from God, that which they need: so are they careful to give unto him, that which he requires; to wit, praise, and obedience. Otherway, where men seek benefits from God, the fruit whereof they mind not to return unto him; either they get not that which they seek: or if they do, they get in his displeasure, as Israel got quails. If we would so seek, that we may obtain; let us not seek that we may bestow upon our own lusts: which S. james reproves; but that we may advance his glory. VER. 147. I prevented the morning light, and cried: for I waiteden thy word. HE amplifies, yet further, the first reason Continuance in prayer recommended unto us for which he desires the Lord to hear him; taken from his earnest fervency in prayer: and it is written for our instruction, to learn us continuance in prayer. It is required by precept, Luke 21. Watch and pray continually: and again, 1. Thes. 5. Pray continually. For example also, at midnight morning, and at noon tide, did David pray; yea seven times in the day: all the night long did our Saviour pray; Non precationis Ambrose, in Psal. 119. indigens auxilio, sed statuens tibi imitationis exemplum: not standing himself in need of the help of prayer; but setting down, to thee, an example of prayer for imitation. Ille pro te rogans pernoctabat, ut tu disceres quomodo pro te rogares; when he prayed for thee, he prayed all the night long; that thou also mightst learn how to pray for thyself. Qui rogat itaque, semper roget: & sinon ☜ semper precatur, paratum semper habeat precantis affectum. He therefore that prays, let him pray always: or if he do not always pray, let him always have ready the affection of prayer. But the manner of speech is to be marked; he How time posts away and we should strive with it. saith, he prevented the morning watch: Thereby declaring that he lived, as it were, in a strife with time; careful that it should not overunne him. He knew that time posts away; and in running-by, weareth man to dust, and ashes: But, David pressed to get before it, by doing some good in it, before that it should spur away from him. And this care which David had of every day; alas, how may it make them ashamed, who have no care of their whole life! He was afraid to lose a day; they take no thought, to lose months and years without doing good in them: yea, having spent the three ages of their life, in ☞ vanity and licentiousness; scarce will they consecrate their old and decrepit age to the Lord. I waited on thy word.] See verse. 43. 81. VER. 148. Mine eyes prevent the night watch, to meditate in thy word. HIS former purpose is yet continued, How a man on earth may imitate the life of Angels. declaring his indefatigable perseverance in prayer. Oh, that we could learn at him to use our time well! At evening he lay down with prayers, and tears; at midnight he rose to give thanks; he got up before the morning light, to call on the Lord. This is to imitate the life of Angels: who ever are delighted to behold the face of God; singing alway a new song without wearying. This is to begin our heaven upon earth: oh, that we could always remember it; An Ambrose. nescis ô homo, quòd primitias tui cordis ac vocis quotidie Deo deboas: Know'st thou not, O man, The first fruits of our heart and tongue every morning should be offered to God. that thou owest every day the first fruits of thy heart and tongue to the Lord our God? Shouldst thou think of any thing, before that first thou remember him in the morning? or should thy ☜ tongue speak of any thing, before the first fruits of thy speech be offered unto him by prayer, and praising of his holy name? But alas, the coldness of this age in worshipping Gold professors reproved, who spend all their time on the world. the Lord, in praising him who is most worthy to be praised; is here greatly convinced: no time of the night will they spend in prayer; yea, in the day time they had rather do any thing then be exercised in prayer and praising; snor●…ing and sleeping in the very time of divine service, when others beside them are entertaining fellowship with God, by the exercise of the word and prayer. If oftentimes they whose lips are praising him, have their hearts far from him; how far is thy heart from him, who canst not do so much as with thy lips to praise him when thou shouldst? O man, wilt thou remember that no time shall render thee comfort in the hour of death, but that which thou hast spent in the service of thy God? And if thou canst not consecrate If they cannot give all, at least they should give the half of it unto God. all thy days, and every hour of the day unto the Lord; yet why wilt thou not divide thy time rightly? that where thou givest one hour to the world, and the affairs thereof; why wilt thou not give another to the Lord, & the works of his worship? In this point the Lord make us more wise, & give us grace to redeem the time. To mediate in thy word. See ver. 15. 23. 27. 48. 78. 99 148. VER. 149. Hear my voice, according to thy loving kindness: O Lord quicken me according to thy judgement. THis is a petition frequently used by all Prayer mitigates trouble. the children of God; That he would hear them: and not without great cause; for the heavy heart is eased and disburdened by prayer: and it brings a present mitigation of their troubles, when they feel in effect that God hears them. Beside that, it renders unto them unspeakable comfort for the time to come: it confirms them against the fear of death, and makes them with boldness to go out of the body, that they may be with the Lord; because by manifold experience, they did find in the body that God heard them, and gave them comfortable access to his Throne of grace. According to thy loving kindness.] This is the The common argument of all God's children in Prayer. great and main argument, whereby all Gods children move the Lord to compassion; namely, his own favour and loving kindness. Semper Amb●…n Ps. 119 homo, etiam si sanctus, si justus sit, debet orare ut exaudiat eum Dominus secundum misericordiam suam, non secundum merita virtutis alicuius; Is from his mercy, not from their merit. quia rara virtus, multa peccata: A man, were he never so just or holy, should evermore pray that God would hear him, according to God's mercy, not according to the merit of his virtue whatsoever; because in the best men their virtues are rare, their sins are many. It is true, they use also secondary arguments, taken from God his graces in themselves; as, that they love him, or fear him, or call upon him: but these in effect are but the alleging of the conditions, whereupon God out of his kindness hath made the promises; and so being his own graces, freely given, may lawfully be used to move the Lord to the performance of his promises. Quicken me. See ver. 37. 40. 50. 88 93. How David desires God should deal with him in judgement. According to thy judgement.] judgement is sometime taken for the execution of God's threatenings against transgressors: and this, David declines, Psal. 143. Enter not into judgement with me. Sometime it is taken for the performance of his promises, according to his word: and this, David desires; as in this Verse. See ver. 7. 13. 20. 30. 39 43. 52. 62. 66. 75. 84. 102. 106. 108. 120. 137. 149. 156. 160. 164. 175. VER. 150. They draw near that follow after malice, and are far from thy Law. He reiterates again his complaint against The godly are a mark of contradiction to Satan and all his instruments. his enemies; whom he describes after this manner: That toward God they were impious men, far from his Law: toward David they were malicious; yea, such as followed malice, and hunted after all occasions to do him evil. This is the condition of the children of God: as their head and Lord Christ jesus was set for a sign of contradiction; so is it with his servants, they are set as a mark & butt, whereat Satan and his instruments shoot all the arrows of their indignation: but in vain; for God is their buckler. And truly it should greatly comfort all the Comfort against the contempt of men. godly, to remember, that such as are their enemies, are God's enemies also: sith they are far from the obedience of God's Law, what marvel they be also far from that duty of love, which they owe unto us? It may content us, to want that comfort in men, which otherwise we might and would have; when we consider that God wants his glory in them. Let this sustain us, when we see that Godless men are enemies unto us. VER. 151. Thou art near, O Lord: for all thy commandments are true. FRom the meditation of his enemy's malice, No enemy so near to hurt us, as God is near to help us. he returns again to the meditation of God's mercy: and so it is expedient for us to do, lest the number, and greatness, and maliciousness of our enemies, make us to faint when we look unto them. It is good, that we should cast our eyes upward to the Lord: then shall we see they are not so near to hurt us, as the Lord our God is near to help us; and that there is no evil in them which we have cause to fear, but we shall find in our God a contrary good, sufficient to preserve us. Otherwise we could not endure, if when Satan Comfortable examples thereof. and his instruments come near to pursue us, the Lord were not near to protect us. Comfortable is it, that when Laban with great fury followed jacob, the Lord stepped in between them, and commanded Laban not to hurt him: and when Satan many a time intended to destroy job, he found that he could not, because the Lord was a hedge and defence unto him. This is of Gods' marvelous working, that we being in the midst of the wicked, who like so many ravening Wolves, thirst for our blood; and before the mouth of that roaring Lion, that seeks to destroy us, we should still be preserved: for the which we may give thanks with David; It is so, O Lord, because thou art near unto us. But let us remember, if we would have this Upon what condition will the Lord be near unto us. presence of the Lord rendering us comfort, we must also be moved by it to render him reverence. Prope est omnibus, qui ubique adest: Amb. in Psalm. 119. nec refugere eum possumus si offendimus, nec fallere si delinquimus, nec amittere si colamus: He is near unto all, who is every where present: if we offend him, we cannot fly from him: if we ●…ne, we cannot siele nor cover his eyes: if we worship him, we cannot want him near to us in all our necessities. De sole non dubitas quod ubique resplendeat: de Deo dubitas quod non ubique fulgeat? Thou doubtest not of the Sun, that it shines into every place; why doubtest thou that the Lord is present in every place? Be where thou wilt, he is near unto thee; If we in our heart be also near unto him. be thou also in thy affection near unto him, to fear and love him: in all thy ways walk with him, as Henoch did: set him always in thy sight, as David did. Unless thou be with him to wait upon him, and serve him; how can he be near unto thee, to preserve and comfort thee in all thy necessities? He is near unto all; illum tamen fovet qui appropinquat sibi: but he comforts and nourisheth such as come near unto him. He that hides himself from the light of the Sun, and closeth They that in affection go far from the Lord hurt themselves. the door and window of his house, that it shine not unto him; what marvel he have no comfort by the light thereof? In tenebris ambulat; & in omnium luce ipse sibi est causa caecitatis: He walks in darkness; and in the midst of ☜ light shining unto all, he becometh a cause of blindness unto himself. If by iniquity we depart from the Lord, we may find him near as a judge to punish us; not as a Father to protect us. For all thy Commandments are true.] His The word is a ●…affe, to sutaine us in trouble. meaning is: Albeit, O Lord, the evil will of wicked men follow me, because I follow thee; yet I know thy commandments are true, and that it is not possible thou canst desert or fail thy servants, who stand to the maintenance of thy word. Then ye see David's comfort in trouble, was not in any presumptuous conceit of his own wisdom or strength; but in the truth of God's promises, which he was persuaded could not fail him. And here also he makes a secret opposition Man commands without reason, he pro●…es without performance, 〈◊〉 〈◊〉 without effect not to the L●…. between the word of the Lord, and the word of his enemies. Sometime men command, but without reason: sometime they promise, but without performance: sometime they threaten, but without effect. Herod's commanding, Rabsac●…e his railing, jezabel her proud boasting against Elijah, may prove this. But as to the Lord our God, he is always better than his word; and his servants shall find more in his performance hereafter then now they can perceive in his promise: like as his enemies shall find more weight in his judgements, than now they can apprehend in his threatenings. VER. 152. I have known long since by thy Testimonies, that thou hast established them for ever. THat which he hath spoken concerning the certain truth of God's word, he now Experience of the truth of God's word doth greatly comfort us. amplifies it, that he had found it by experience. Sure it is, the Word of God doth ever comfort them who believe it: but when by experience in their particular troubles, and temptations, they find the truth of it, then doth it so much the more confirm them. Let us look to ourselves, and mark narrowly the working of GOD with us; that as we believe God's word to be a most true word in itself, so in our own experience we may find it toward us. This stability & unchangeable truth of God's The Word an Anchor of the soul. word, if we once be persuaded of it, shall be an Anchor to our souls, to hold us fast that we be not carried away with the wind and waves of greatest temptations. Long before David's trouble came, this was settled as a truth in the heart of David; and therefore in all trouble it sustained him. There fall out oftentimes such confusions and perturbations in the world, as makes the children of God to doubt whether the hand of God, by the stable order of his providence, rule them, or not: and where The providence of God by stable order ruleth all things. they are moved to doubt; what marvel if Insidels, Epicures, and other Naturalists do altogether distrust it? After the opinion of that Ethnique; ☜ Rex mundi magna curate, parva fortunae relinquit. Eurip. But it is far otherwise: his provident and ruling hand extends to smallest things; Videte Aug. in Matth. quia minima non contemnit Deus: nam si contemneret, non crearet: For if he neglect them; he would not have created them. Neither doth any thing fall out by fortune: but, as saith the Apostle, He worketh all things after the counsel and Ephes. 1. good pleasure of his will. Always to confirm us against this tentation, let us resolve with David here, That God hath established his testimonies for ever. More of this see ver. 142. 160. RESH. VER. 153. Behold mine affliction, and deliver me: for I have not forgotten thy Law. THese prayers of David are penned David's prayers proper to every member of the Church. with such heavenly wisdom, that they are convenient for the state of the whole Church, and every member thereof. The Church is the bush that burneth with fire, but cannot be consumed: every member thereof beareth a part of the cross of Christ; never without some affliction, for which they have need here to pray with David, Behold mine affliction. We know, that in afflictions it is some comfort How God is a spectator and partaker with us in all our afflictions. to us, to have our crosses known to such, as of whom we are assured that they love us: it mitigates our dolour, when they mourn with us; albeit they be not able to help us. But the Christian hath a more solid comfort; to wit, that in all his troubles the Lord beholds him: like a King, rejoicing to see his own servant wrestle with the enemy; he looks with a merciful eye, pitying ☞ the infirmity of his own, when he sees it; and with a powerful hand, ready to help them. But because many a time the cloud of our corruption cometh between the Lord and us, and lets us not see his helping hand, nor his loving face looking upon us; we have need to pray at such times with David, Behold mine affliction. For I have not forgotten.] This reason is not, A good conscience makes a man familiar with God. quòd iactare se cuperet, sed ut Dei in se gratiam provocaret; as if David here did boast of himself: for he saith not, that he had fulfilled God's law; but, that he had not forgot it. But this is subjoined, to move the Lord to pity and compassion toward him; from this reason, That his conscience was good toward God; if not in that which he had done, yet at least, in that which he would have done: for he ever protests that it was his joy to do the will of the Lord his God. And it is only this good conscience that dare make request unto God; where the evil conscience dare not look to him, more than a wounded eye can look to the light; yea, it flies and runs away from God: as we see in Adam, fearing evil from him, because it had done evil against him; and far less dare it seek good things from him. VER. 154. Plead my cause and deliver me: quicken me according to thy word. Here is an appellation made by David An appellation from men to God. from men unto God. The meaning of it is: O Lord, I find that among men equity is not regarded: even they, who upon earth are thy Deputies, who should maintain the right, and punish the wrong; by them the cause of innocent men many a time is borne down: wherefore Lord, I beseech thee (who art the righteous judge of the world) plead my cause against them. Wherein, first we have a comfort for them To be used of them who are wronged by men. who are oppressed by the unrighteousness of men: they are taught here by David's example, to appeal to God, and call him to be judge between them and their oppressors. Many a time good men faint & fall down even in a good cause for a while, because they trust in their cause, neglecting to seek the Lords protection. And again, here is a warning for all men in the world; specially for judges, to whom belongs A warning to judges. the cognition of other men's causes: that they take heed what they do; seeing as jehosaphat said to his Deputies, The judgement is the Lords: 2. Chron. 19 for when they have judged, the Lord will judge them over again, & their judgement also; either ☞ to ratify or disannul the sentence they have given. And therefore it were good for them, not so much to look unto such as are under them, with whom they may do (as they think) in the matter of right and wrong at their pleasure, without controlment; as to look unto him who is above them, & whose judgement they themselves must undergo, both in their persons and actions. Quicken me. See ver. 25. 37. 40. 50. 88 93. 107. 154. 156. VER. 155. Salvation is far from the wicked, because they seek not thy Statutes. THis Verse contains a protestation of the Wicked men are the authors of their own wrack. miserable condition of the wicked; expressed in this weighty sentence, Salvation is far from the wicked. Ipsi sunt authores Amb. in Psalm. 119. sui periculi, quia Domino non appropinquant; they themselves are the authors of their own wrack, because they draw not near unto the lord Salute quae abste est, se ipsi qui inique viwnt, privarunt; Basil. in Ps. 119. they who live wickedly, deprive themselves of that salvation which is in thee: Non refugit eos salus; sed ipsi salutem fugiunt, salvation flies not from them, it is offered unto them; but they fly from it. A fearful estate, not only to want salvation; but to want it in thy own default, because thou wilt not embrace it. In the verse 150. he said that the wicked were far from God's law: now he saith that God's The word of God and his salvation are conjoined together. salvation is as far from them. The Lord hath conjoined these two, his Word and Salvation: for by his Word he saveth such as are to be saved: they who despise the one, shall never find the other. If wicked men knew this, or could apprehend it, they would not redeem the pleasures of sin so dearly, as for them to defraud their ownesoules of salvation; despising against themselves the counsel of God. And this Oracle of God should confirm us against external prosperity of wicked men not to be regarded. all these temptations, which arise unto us by looking to the prosperity, peace, and worldly pomp of the wicked. What is the glory of their outward state to be regarded, so long as this fearful sentence lies upon them, that the salvation of God is far from them? This sustained the Apostle S. Paul, when he saw the great pomp of Agrippa; Acts 26. he would not for all that, exchange estates with him: he wished not to be like unto Agrippa; but rather that he had been such as he was. Because they seek not thy Statutes.] here is The godly guilty of transgression, but not of contempt. noted the cause of all their misery; namely, the contempt of God's word: they did not so much as seek the Lords Statutes; An argument they esteemed nothing of it: for who will seek that whereof they account not? or who will despise that which they esteem precious, and necessary to them? This is much more, then if he had only said, They transgress thy Statutes. The children of God may be guilty of the one transgression: for in many things we sin all; And if any man say he sins not, he is a l●…ar, and the truth is not in him: but they are far from the other, to disesteem of God's word, and cast off all care to seek it. VER. 156. Great are thy tender mercies, O Lord: quicken me according to thy judgements. NOw David turns his consideration from It is grace only by which one man differs from another in godliness. wicked men, unto himself; acknowledging, that he was no better by nature than they; but that Gods his mercy had made a difference between him and them, where there was none by nature. And therefore prays he that the work of God's mercy may be continued with him, to quicken him, and give him life; that he defile not his conscience by dead works, as they do; nor yet have fellowship with them, in their unfruitful works of darkness; but that being quickened by God, he may live the life of God, from which he saw them to be strangers. Godly men edify their hearts by every thing they see in others. Thus we see, that however the godly exercise sometime their consideration about other things, yet in the end they return still to themselves: Whatever they hear, or see, or speak of others; they enter into their own hearts, and edify themselves by it: if they look to such as are godly, they are confirmed to follow them●… if they look to the manners of wicked men, they are afraid of their own weakness, & run to God's mercy; praising him who hath preserved them from the like impiety, and praying also for grace to keep them, that their hearts incline not to walk with them. Thus of every thing they reap some profit to themselves: but natural men look so to things which are without them, that they enter not into their own hearts, to edify themselves by that which they hear or see in others. Again, the manner of the children of God in In God's mercy, not in our merit stands our comfort. their prayers, is, to fly always to God's mercy: it is of mercy, that they begin well; of mercy, that they continue well; of mercy, that they look for any good at the hands of God: let them lean to merits who will; we will depend upon mercy. Are we able to give unto God himself? Are we able to requite his benefits which we have gotten? Quis potest debitum referre naturae, debitum salutis Ambrose. & gratiae? Can any man requite him for benefits of nature which we have received? far less for benefits of grace & salvation: these are debts which we are never able to pay; Where then are thy merits? Quis nostrûm sine divina potest miseratione subsistere? Who among us all can subsist without divine miseration? Quid possumus dignum facere praemijs coelestibus? Or what can we do worthy of a heavenly reward? Let us therefore learnat David, to send up our requests; Non secundum merita nostra, sed misericordiam Dei: not according to our merits, but his mercies. Two Epithets he ascribes to God's mercies: first The mercies of God, why they ●…re called great. he calls them great, and then he calls them tender mercies. They are great in many respects: for continuance, they endure sor ever: for largeness, they reach unto the heavens, & are higher than they; yea, they are above all the works of God. And this is for the comfort of poor sinners, whose sins are many and great: let them not despair; his mercies are greater and more: for sith they are greater than all his works; how much more greater than thou and all thy sinful works? All the Esa. 40. Nations of the earth are but like the drop of a Comfort against the greatness of our sins. bucket, or as a grain of sand, compared with his Majesty: what art thou then, that thou shouldst magnify thy deeds above his rich mercy; as if thy sins were so great, that his mercy could not compass them? Only do not abuse his mercy; neither turn thou his grace into wantonness: but if thou unfeignedly repent, then do thou also steadfastly believe, that thy sins, were they never so great, shall easily be swallowed up ☜ by his infinite mercies. As the Ocean, when it flows, covers sands and rocks, and all, that they are not seen: so, where the flood of God's compassions breaks out, how easily doth it overflow and cover all thy transgressions? This is the meditation of the Apostle; that where before he 1. Tim. 1. had been many manner of ways sinful and ignorant, a blasphemer, an oppressor, a persecuter; yet the grace of our Lord had been exceeding abundant toward him: where sin had abounded, grace had superabounded, to over flow and cover it. And in this he stands for an example to all that will believe, that they should never distrust Gods great mercies for the greatness of their sins. The other Epithet he gives them, is, That they The mercies of God are called tender, & why. are tender mercies; because the Lord is easy to be entreated: for he is slow unto wrath, but ready to show mercy. S. james saith, that the wisdom jam. 3. which is from above is gentle, peaceable, easy to be entreated. If his grace in his children make them gentle, and easy to be entreated; what shall we think of himself? Sith he will have such pity ☞ in us poor creatures, that seventy times seven times in the day he will have us to forgive the offences of our brethren; O what pity & compassion abounds in himself! Thus we see our comfort is increased: that as his mercies are great, so are they tender; easily obtained, where they are earnestly craved. Quicken me.] David found the life of grace Life of grace should be cherished continually. in himself continually hindered, impugned, yea, oft-times sore weakened, by the power of his corrupt nature: and therefore the more frequent is he in this petition, that God would quicken him. VER. 157. My persecutors, and my oppressors are many: yet do I not swerver from thy testimonies. A New protestation of his constancy under Constancy in Religion. affliction: that albeit he was persecuted and sore oppressed for his profession; yet no trouble could make him swerver from the testimonies of God. Trouble is the best trial of true Religion. Non est magnum si tune a Dei testimonijs non declines, cum te nullus persequitur; Trouble a trial of true Religion. It is no great thing to cleave unto the testimonies of God, when none pursues thee for it: when authority allows it, when honour and prosperity follows it; it is no great praise then to profess it. When the Lord gloried of his servant job, that job 1. he was an upright man, fearing God, etc. Satan replied; And what marvel? Doth job worship God Such as are not sincere worshippers will not continue. for nothing? He knew there were many hirelings, & temporizers in the world, that worshipped not God sincerely; and therefore would not continue in it. He thought job to be one of these: Lay now thine hand upon all that he hath, and he shall blaspheme thee to thy face. But he was deceived: for the more he was crossed, the nearer did he cleave unto the Lord. Let us remember, as S. Paul hath warned us; We have not yet resisted unto the blood: neither yet that which S. Peter calls The fiery trial have we endured. And yet what a shame is it to see how many moved by the naked example ☞ of the Apostles are become colder in Religion? An evident argument, that they were never truly religious: for if they cannot stand against offences, how should they stand against oppressions and persecutions? What persecutors they were, and what was the Manifold were David's troubles. kind of persecution, David expresseth not. Basil thinks, Quod quacunque sibi acciderant, omnia hoc Psalmo congessit; that whatever befell him of any trouble, either by Saul or Absalon, or uncircumcised Nations, among whom he sojourned; all is gathered together in this Psalm: which contains, either prayers he made when he was in trouble; or praises he gave when God delivered him out of trouble; or else spiritual gloriations of that strength & constancy, which God gave him to endure it. Properly there is but one persecuter of all the There is one persecuter of the godly, Satan; but he hath many instruments. godly: this is Satan, the enemy of God's glory & of our salvation. unus persecutor est: sed multos habet ministros: but he hath many servants & instruments under him; some invisible, some visible: and according as they are, so is the kind of persecution either bodily or spiritual. There is an evil spirit of fornication, another of avarice, another of pride; Hi sunt persecutores graves: Corrupt affections sore persecutors. these are fearful persecutors. Otherwise, the Apostle would not say, Fly fornication, if the 1. Cor. 6. spirit of fornication were not a pursuer. Many ☞ are stout in the outward persecution, qui occulta hac persecutione ceciderunt, who by this secret persecution have been overcome: Hi tibi hostes cavendi, high graviores tyranni per quos Adam captus; these are the enemies whom thou must eschew: these are the most grievous tyrants by whom Adam was captived; and thou art to beware of them. By visible enemies also Satan fights against us: By visible enemies also he persecutes us. but these are not so dangerous as the other; yet for the present, more displeasant: let us not be discouraged with them; Si multae persecutiones, multae et probationes. If our persecutions be many; so are our trials and probations: trials, I mean both of our sincerity, and of the truth of God. If Daniel had not by wicked men been cast into the den of Lions; and the three children by Nebuchadnezars fury, into the fiery furnace: then should not their constant affection toward God, and his truth & power in preserving them, have been so clearly manifested. Tibi ergo prodest quòd multi persecutores sunt, ut inter multas persecutiones facilius invenias quomodo coroneris: The more ways thou be persecuted, the ☜ more ways hast thou to be crowned: for by many tribulations, do we enter into the kingdom of heaven. VER. 158. I saw the transgressors; and was grieved, because they did not keep thy word. ALbeit his trouble were great, by the restless The godly esteem more of God's glory, than their own lives. malice of his enemies; and his dangers oftentimes desperate: yet he protests none of these went so near his heart, as the dishonour of God, and contempt of God's word. The glory of God, shining in his word, is dearer to the godly than their lives: and they have no pleasure to live, but melt away for grief, when they see wickedness and idolatry exalted, piety and true religion trod under foot. This made good Eliah desire that the Lord would take him out of this life: this made David pine away for grief. And it may condemn many, who if so be their own estate be peaceable, they will not disquiet themselves with grief, for any dishonour that by impiety of wicked men is done unto God. See ver. 136. VER. 159. Consider O Lord, how I love thy precepts: quicken me according to thy loving kindness. THis verse contains a protestation of his A good thing, that a man can desire God to look upon him. great love toward the word of God: for probation whereof he appeals to the testimony of God; desiring the Lord to consider if it be so or not. It is an argument of a good conscience, when a man dare present his heart unto God, and desire him to look into it. Nemo dicit Ambrose, Psal. 119. vide, nisi qui judicat se si videatur esse placiturum: No man saith to God, Look upon me; but he who knows that God will like him, when he looks upon him: for he that doth evil, hates the light; and an evil conscience, dares not stand before God: but hides the self so far, as it can from him, as we see in Adam. But sith so it is that the knowledge of our estate Vanity, to hide our way from the Lord. cannot be hid from the Lord, but we must be presented naked before him; it is but vanity now to hide our ways from him. Woe be unto them that seek in deep, to hide their counsel from the Lord: their ways are in secret, and they say who seeth them. But He that made the eye, shall he not see? Wisdom rather craves that we should lay open our hearts to the Lord in time; walking so in a good conscience before him, that we might be bold to say with David, Look upon me, Lord, and consider me. Love of God's word in the godly is invincible. How I love.] He saith not, consider how I perform thy precepts; but how I love them. The comfort of a Christian militant, in this body of sin, is rather in sincerity and fervency of his affections, then in the absolute perfection of his actions. He fails many times, in his obedience to God's precepts, in regard of his action; but love in his affection still remains: so that both before the temptation to sin, and after it, there is a grief in his soul, that he should find in himself any corrupt will or desire, contrary to the holy will of the Lord his God: and this proves an invincible love in him to the precepts of God. Thy precepts.] He saith not that he loved God's Not only Gods promises, but his precepts also are loved of the godly. promises only: for every man hath a liking of these; but his precepts also. Naturally, men hate the precepts and commandments of God's law; they are so contrary to the disposition of his corrupt nature, that as the Apostle affirms, sin takes occasion by the commandment, to work in man all manner of concupiscence: for without Rom. 7. 8 the law, sin is dead; and man his corrupt nature, is the more bend unto evil, the more it be for bidden: but grace coming in to renew nature, it works a love even of the commandments of God; as being most holy in themselves, most profitable for us, and that our felicity stands in a conformity with them. Quicken me.] Of this petition, See verse 25. Worldly things sought earnestly by worldly men. 37. 40. And out of David his earnest & frequent repetition of this petition, let us learn how spiritual things are to be sought with a fervent affection. It is pity to see that the things of this world are sought so incessantly, as if they were hardly obtained; or being obtained were able to fulfil all our necessities, or yet could continue and abide still with us: whereas things pertaining to the life to come, are sought in so cold a manner, as if it were nothing to get them; or being gotten, they could do us little good; or at least were not to continue with us. Oh that we could rectify our May make us ashamed that cannot seek excellent things with an excellent affection. desires in this point; and learn to seek most excellent things, with our best and most excellent affections; and that we could always remember these three things: first, it is uncertain, if we shall obtain worldly things when we seek them: next, granting we do, it is most certain that they will not fulfil our necessities: and thirdly, albeit they were able so to do, yet can they not continue with us. Let us therefore make choice, as Mary did, of the best part; and covet, as the Apostle counsels us, those gifts which are most excellent. VER. 160. The beginning of thy word is truth: and all the judgements of thy righteousness endure for ever. Here is a commendation of God's word, Persuasion of the truth of God's word brings out obedience. from the truth and righteousness thereof. Some read the words so, as if David should say; the word of God hath been true à principio, from the very beginning of the world. Some read this way, Ab ipso limine veritas tua conspicua est in verbo tuo, in the very entry of thy word, thy truth is manifest: and some, Caput Vatab. verbi tui veritas, this is the excellency and great prerogative of thy word, the very head and garland of it is verity. This persuasion is the mother of all obedience to the word of God; and it begets also such a comfort in our souls, as no trouble nor▪ temptation is able to overcome. Saint Peter calls the word of God, a most sure word. 2. Pet. 1. 19 And the Lord himself, calls the promises thereof, The sure mercies of David's house: We may say with the Apostle, We know whom we have believed. The Lord will not fail his people: according to his word so shall it be unto us. And all the judgements.] Here David shows The judgement bygon should warn the wicked of judgements to come. what sustained him, against the delay of judgement upon wicked men; to weet, a meditation of the eternal righteousness of God's judgements: He considered with himself, that the righteousness of God, was not for one age, but for all; neither yet for one sin only, but for all: & then looking to by-gone judgements executed upon the wicked; he collects, that albeit for the present they were spared, yet at length they would be punished, seeing Gods judgements are everlasting. And this should serve for a warning to wicked men of this age; that the Lord who hath punished the wickedness of other ages before, will not let the impiety of this age escape unpunished. When the judgements of God are executed, Every man fears when judgement comes. than all men acknowledge, Verily, There is a God that judgeth righteously in the earth. Yea, faithless men are amazed when he strikes, and forced to confess that it is his hand: but before the judgement come, to believe that it will come, Only godly men fear▪ before it come. is an argument of true faith. So Noah moved with reverence prepared the Ark. And Solomon saith, A prudent man sees the plague before it come, and hides himself in time. God give us this wisdom. SHIN. VER. 161. Princes have persecuted me without cause: but mine heart stood in awe of thy words. IT hath pleased the Lord to teach us, Every example of godly men learns us some lesson. not only by his word; but by the examples of others his servants, who lived before us. For this cause, hath he registered the obedience of Noah, the faith of Abraham, the patience of job, the meekness of Moses, the zeal of David; that we also should be zealous of those graces, for which they received so honourable a commendation of God. It is a great patience, to sustain injury from How David saith he was persecuted without cause. any wicked man: but the greater the person be that persecutes us, the greater is the temptation; whereof see verse 23. Only now it comes to be inquired; How can David say that he was persecuted without cause? seeing in all troubles which can befall us, if we rightly examine our consciences, we shall still find within ourselves causes, which have deserved sharper corrections. He compares not himself with God, but with men. 1. The answer is, that David here is not comparing himself with God: for he knew that in God's sight no man could be justified; and none can say unto him, thou hast stricken me without a fault: but here he compares himself with men, to whom he had given no just cause of offence. It is true, Saul pretended great causes against David; that he was an enemy both to his life and crown: but David not only by his words doth purge himself, but by his deeds declare the contrary. For when he might have slain him, he spared him both in the cave, and in the camp. Thus we must also distinguish between causes pretended by evil men, and those which are indeed. But mine heart stood in awe of thy word.] David Princes, suppose they were wicked, yet should they be reverenced. renders not evil for evil; but overcomes evil with good. Though Princes who should be fathers and protectors of people, should degenerate into oppressors and persecutors; Is it lawful ☜ for that, to shake off obedience; to refuse their tribute, or to murder their persons? Shall we become godless Atheists, because they are become faithless tyrants? No, no: we see men truly religious, do practise no such unrighteousness. This Murder of Kings is from the spirit of Sa●…au. may tell us from what spirit proceeds the Romish doctrine, which not only permits, but commands the deposition of Kings, the losing of subjects from their obedience; yea, the murdering of their persons. It cannot be from that good spirit wherewith David was inspired: Princes persecuted him, and he might have slain them; as his servants counseled him to murder Saul. 1. Sam. 24 God, said they, have closed thine enemy, into thine hand: but he would not, for his heart stood in awe of God's word; which told him, as there he answered his men, that it was not lawful for him to touch the Lords anointed. Again, we see here an example of the constancy The fear of God's wrath overcomes the fear of man his displeasure. of God's children: no wind of temptation can remove, far less overturn them; they are like rocks in the sea, enduring every wave; like trees planted by the river side; Gods own plantation: Psal. ●… they may be shaken, but not overturned; they abide rooted and established by the Lord. The angry countenance of Princes, is very awful unto men: but David here shows, what sustained him against them; to weet, the awe of God: so Moses feared not Pharaoh, because he had seen him who is invisible. A greater fear overcomes the less; he who knows the power of God's wrath, will not cast himself in danger thereof, for no wrath of man. And hereof proceedeth that invincible courage of Martyrs; who, by no terror of most strange and uncouth torments that the wit of man could devise, could ever be induced to deny the Lord jesus, because they stood in awe of his word. Besides this, we see that both good and evil The awe-band of wicked men is without them. men, have their own awe-bands: but, the awe-band of an evil man is without him; in the countenance of man, that may control and punish him: if this restrain him not, he stands in no awe of the Lord. This was Abners reason, why he would not slay Azahel; How shall I hold up my face to my brother joab? where he should rather have said, How shall I hold up my face to the Lord my God? But the awe-band of a godly man is within The awe-band of godly men is within them. him. Albeit no man were to see him, nor punish him, and he might do wickedly uncontrolled of man; yet the reverence of God restrains him. For he walks as the Apostle saith, in simplicity & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in such godly perspicuity ☜ as might be discerned in the sun. Nec tam pudenda apud eum publicatio, slagitium quam conscientia est: neither thinks he such shame of the publication of his crime, as of his evil conscience. Da Gygis annulum sapienti, ut beneficio cius Ambrose, Psal. 119. latere possit cum deliquerit; non minus fugiet peccatorum contagium, quam si non posit latere: Give, saith he, to a wise man, the ring of Gyges, by the benefit whereof he may lurk, when he doth evil; yet will he not the less fly the affection of sin, then if he could not lurk at all. Non enim lat●…bra sapienti spes impunitatis, sed innocentia est: for the defence of a wise managainst public shame, is not in the hope of impunity, but in innocency. And herein stands the trial of a man truly religious, from an hypocrite. VER. 162. I rejoiced at thy word; as one that findeth a great spoil. THe word of God renders such manifold With what affection God's word should be received. fruit to the godly, that by no comparison can they express it: and therefore David changes so many similitudes. The Apostle ☞ calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word worthy of all acception; because look with what affection, men receive any thing in the world, that is most pleasant or profitable for them, with the like affection should men receive the word of God. A man that is hungry, how blithe is he when meat is offered him? a man very thirsty devoureth drink when it is given; a sick man or sore pined, greedily embraces sovereign medicine that he knows will cure him; a poor man when he finds a treasure, with a joyful heart receives it. How did that lame man lcap and exult for joy, when he found that Peter had restored his feet unto him? After the same manner should poor miserable sinners receive the word of God: it is meat to feed them, it is drink to refresh them, it is light to illuminate them, it is life to quicken them. But alas, where men find not Why natural men esteem not of God's word. their wants, no marvel they find not the comfort which the word offers. Let be they cannot receive it with all reception, they receive it not at their ears, they delight not to hear it: but good David contents not himself to declare how it was sweeter to him then honey, more pre●…ious to him then treasures of gold; but now also he tells how his joy by it, exceeds the joy of men victorious in battle, returning with the spoil: which how great a joy it is, see Esay 9 Many great victories had he had he gotten by the sword: but now finding that by the armour of God's word, he had gotten patience and strength, to overcome all the malice of his enemics; he protests here, it rendered to him a more excellent joy, than any that could be expressed. And this joy, which Gods children find by The godly find joyful tidings by the word, and therefore esteem of it. the word, ariseth from the glad tidings which it brings unto them. When the Lord jesus said to Zacheus, This day salvation is come to thine house; when he said to the man sick of the palsy, Thy sins are forgiven thee: and again, to the diseased woman, Thy faith hath made thee whole; how could they but exult for joy to hear it? What then he spoke to them out of his own blessed mouth, he daily speaks to the like of them (that is, to such as believe and repent, out of his holy oracle) that their sins are forgiven; that they are the sons of Abraham: yea, the sons of God, to whom belongs salvation. This renders to them a joy, which surmounts all that comfort the world is able to give. It is far otherwise with the wicked. As Achab But the wicked find it a message of their damnation. spoke of Micah, He never prophesieth good unto me: So find they that the word of God, never prophesieth any good unto them; but by the contrary when they hear it, they receive within themselves a sentence of damnation. What marvel then, they delight not in it; yea, rather count What marvel then they like it not? it a weariness, and oftentimes be moved to fury, when they hear it? like those faithless jews, who gnashed their teeth, and were like to burst for anger, at the hearing of the gospel, preached by jesus Christ. Who can express their misery, whose evil conscience grieves them to hear the glad tidings of the gospel; and to whom the word of life is no other but a savour of death? VER. 163. I hate falsehood, and abhor it; but thy law do I love. BY falsehood, here David understands every Every thing contrary to God's word is a falsehood; and why. thing which is not agreeable to the word of God: and so truly it is a deceitful vanity; which in the end will fail and beguile all them, who are delighted with it. And to declare it was not any light hatred of sin which he had, he subjoins that he did abhor it: which imports not a simple refusal, but a vehement indignation; a hostile hatred, mixed with such a dolour and horror, as useth to be in the hearts of men, when any horrible or hurtful thing is offered to them. Cold hatred of evil, by process of time, Col●… hatred of evil shortly turns into a liking of evil. turns to a liking of evil, that we begin in some respects to think it tolerable; and so at length are entangled in the snare thereof. No man at the first cometh to the worst: if we have not sin at the end of the staff to count it for our enemy, it will easily creep in acquaintance with our affection. Of this it cometh to pass, as we see in daily experience, that where men once fall away from their first love, and become lukewarm; professing a truth, but not loving it zealously; misliking ☜ untruth, but not abhorring it: they easily degenerate into Apostates. And therefore our affections would ever be kept in a right temperature by continual exercises of the word and prayer. In the law, God commanded his people to Bodily uncleanness unseemly for God's people. hate all uncleanness, even in their bodies: he that touched a dead body or any unclean thing, was unclean himself. This had in it not only a truth (for honesty and comeliness become the saints of God) but a signification also, Immunditia Ambrose. justis iniquitas est, To holy men all iniquity is uncleanness. Quid autem immundius, quam mentem, qua nihil homini datum est pretiosius, turpibus commaculare criminibus? And what greater uncleanness, then to defile the mind, the Much more spiritual uncleanness. most precious thing which God hath given man, with filthy sins? These are not only polluted in themselves; but defile others that come near them. Fuge ergo iniustitiam, quae viventes adhuc mortuos facit; Fly therefore, with David, all unrighteousness, which makes living men to be dead; and to become more hurtful and horrible to others by their life, than they can be by their death. But thy law.] No man can serve two masters, He that hateth sin must love God's law. of contrary wills, and dispositions: if he love the one, he must hate the other. Ye that love the Lord, hate that which is evil. Men now boast much of their love to God: but the best rule to try it, is the contrary hatred of all evil. See verse 113. 128. VER. 164. Seven times a day do I praise thee, because of thy righteous judgements. Affection's of the soul cannot long be Affections, if they be strong cannot lurk, but will break forth in actions. kept secret: if they be strong, they will break forth in actions. The love of God is like a fire in the heart of man; which breaks forth, and manifests itself, in the obedience of his commandments, and praising him for his benefits: and this is it which David now protests, that the love of God was not idle in his heart, but made him fervent and earnest in praising God; so that seven times a day he did praise God. Numero Ambrose. studium sanctae devotionis exprimitur. For by this number, the carefulness of holy devotion is expressed, and the fervency of his love; that in praising God he could not be satisfied, saith Basil. Concerning this duty of the praising of God, and time, which is the greatest worldly benefit God gives man; see ver. 62. Only let David's example provoke us to the Such is our coldness, that we scarce pray so frequently on the Sabbath as David did every day. imitation of the like devotion and piety: and let us be ashamed of our negligence in this duty; who scarce can do that on the Sabbath day, which David did every day. Under the Law, the Lord commanded that Yet on the sabbath the daily sacrifice should be doubled. the daily sacrifice, which every day morning and evening was offered, should be doubled on the Sabbath. But alas! the profaneness of this ☜ age is such, that not only now is the daily sacrifice neglected; but the Sabbath contemned of many, who neither praise him for his works of creation, remembering they are his creatures; nor yet for the works of redemption, as if they were no Christians redeemed by Christ's blood: and so lest praise give they to the Lord upon that day, wherein they are bound to give him most. A fearful in gratitude. God grant David's example may learn us, in this point, to be more dutiful. VER. 165. They that love thy law shall have great prosperity; and they shall have no hurt. HItherto David hath declared his great It is not for one, but for all the godly, what ever comfort is in God's word. affection toward the Word of God, and that unspeakable comfort he found in it. And now lest it might be thought, that this was by any special privilege or dispensation of God toward him, from which others are excluded; he now declares that all who love the law of God, may look for the like comfort in it, which he had found. And this he sets down in this proposition; speaking now, not in his own person, as before, but in the person of others. Wherein we have first to consider a description of God's children; and next, the privilege or benefits belonging to them. The description of the godly is here, They Godly men many ways described in holy Scripture, and why. that love thy law. Many manner of ways are the children of God described in holy Scripture; as, from their faith in God, from their love, from their fear, from their obedience, from their patience: to declare it is not one, but manifold graces of the spirit, which concur to make up a Christian; and how they all go together, like the links of a chain, that one draws on all the rest. His faith is not without love: his love is not without obedience: his obedience is not ☞ without fear: his fear is not without hope: his hope is not without patience: his patience is not without prayer; which keeps and conserves all the rest. And hereof it comes that the godly in holy Scripture are so many ways described. But among all the graces of the Spirit, the Yet are they most described by love, for two causes. godly are most frequently described from their love: and therefore of all other we should most take heed that the grace of love be in us; for two causes: first, because it leads us to the surest knowledge of God's affection toward ourselves; and next, it gives us the surest notice of that estate, and disposition, wherein we stand ourselves. As to the first, the grace of fervent and vn●…eyned 1 Love in us ●…des us to a 〈◊〉 know●…dge of God's ●…ue to us. love, i●… it be in us, makes us certainly to know that we are beloved of God. So saith the Apostle, Herein is love; not that we loved God first: but 1. joh. 4. that he loved us. If we know him, it is because we have been known of him. If a man utter not ☜ his voice, the Echo makes him no answer: if he look not into a glass, it makes no representation of his face: if the Lord had not called us, we should never have answered him: if he had not sought us, we should never have sought him; neither loved him, if first he had not loved us. Here then is the first benefire we reap by this grace of love; that by it we know the mind of A great comfort, to know that God is well minded toward us. God toward us to be full of love. So that now we need not go up to God's secret counsel, to inquire what is his mind concerning us: let us enter into the secret of our own hearts, and try there what is our affection toward him: if we dare say that we love him, then may we be out of all doubt that we are beloved of him. The other benefit is, that by love we know we 2. By love in us, we know we are in the state of grace. are in the state of grace, translated, as saith the Apostle, from death to life: then we begin to live when we begin to love our God. There may be in man a shadow of grace; a profession of faith & obedience: but though a man had all knowledge and eloquence, wanting love, he is but a sounding Cymbal. So that by this one grace, which the Apostle calls a most excellent grace, all other graces of the spirit will come to be tried. That faith which works not by love, is no faith: & that obedience which flows not from faith, is no obedience. Love is the balance of the Sanctuary, wherein every thing is weighed which is offered unto God: let us therefore covet this most excellent grace. That this comfort may be made the more sure Two things to try if we have love or not. unto us, let us consider these two infallible tokens of our love: the first is, the love of God's law; the next is the love of his Saints. The law of God hath in it a certain portraiture 1. He that loves God cannot but love his law, sith it is a portrait of his image. of his image. What he is in himself, he hath declared in his law: & therefore such as know him and love him, cannot but love his law. If any man love me, said the Lord jesus, he will keep my commandments. David joins these two together in the 16. Psalm; he protests that God was the portion of his inheritance: and again in the III. verse of this Psalm, That he had taken the Testimonies of God as an heritage for ever. Alas, that foolish man should think to disjoin these two; pretending to love God, when he shows himself a plain contemner of his word. The other mark, whereby Gods love is tried, 2. He that loves God cannot but love his Saints. is the love of his Saints: By this shall ye be known to be my Disciples, if ye love one another. He that loveth not his brother whom he hath scene; joh. 13. 1. joh. 4. how can he love God whom he hath not seen? Man was made to the image of God: Can he be a lover of God, who loves not man made to the image of God? David many times hath protested that he loved God dearly; but he proves it by this, That he loved the law of God, and the Saints of God: I am companion (said he) to all them that fear thee, ver. 63. And again, My love extends not to thee; but for thy sake my delight is in thy Saints, and excellent ones upon earth. There are many good Christians, who when And now our affection toward himself, ●…s to be declared in our affection to his Saints. they hear that Marie washed the feet of our blessed Saviour with her tears, and wiped them with the hair of her head; they do wish they had the like occasion, that they might show the like affection toward him. These would do well to remember, What thou cannot do to himself, why wilt thou not do to such as he loves, and hath recommended to be loved of thee for his sake; accounting that done to himself, which is done unto them? When jonathan was slain in the As David entreated weak Mephiboseth for Jonathan's sake. battle with Saul, and David came to the Kingdom; how diligent was he to seek any that did belong to jonathan, to whom he might show kindness for Jonathan's sake? at length he found a ●…ame and infirm son of jonathan; and for Jonathan's sake he entertained him. Very kind was jonathan to David; but not so kind as jesus hath been to us: and should not we for jesus sake be kind to those who belong unto him? If thou be willing to do it, and careful to inquire, Is there none to whom I may show favour, for that favour So should we poor weak Christians for Christ's sake: Christ showed to me? in every place thou shalt still find some Mephiboseth; some poor, some lame and infirm Christian. Why then ☞ wilt thou defraud thyself of this comfort, that by extending comfort to those which are his, thou declare thy loving affection toward himself? considering also, that the smallest benefit given to any in his Name, though it were but a cup of cold water, shall not want the reward. Shall have great prosperity.] This being The great recompense of godliness. spoken of the description of godly men; now sollowes the privilege and benefit here promised to them: They shall have great prosperity; for so by the word of peace, the Hebrews express all manner of good. Godliness, saith the Apostle, hath the promises both of this life, and of the life to come: even in their present troubles the godly are comforted with unspeakable joy; or if for the present they feel it not, yet are they borne out with a lively hope thereof: afflicted on every side, but never forsaken; casten down, but they perish not. But our greatest comfort is promised now, Our greatest comfort is pro●…ised now, but not exhibited now. not exhibited now: excellent promises are made unto us; but sure they are far inferior to that which shall be performed. Worldlings have their heaven upon earth: they enjoy their portion here; but we look for a better. Serua futuris Amb. mercedem tuam; keep thou thy reward for the time to come. When we shall pass this red Sea of tribulation, and be possessed in our heavenly Canaan; then shall we know the performance of this promise, They that love thy law shall have great prosperity. This he expounds more clearly in the negative The privilege of godly men, No trouble can hurt them. part, when he says, They shall have none hurt: he means not, that they are exempted from all trouble; but endued with this privilege, That no trouble can hurt them: for all things work for the best to them who love the Lord. By the contrary, most miserable is the condtion To the wicked prosperity is pernicious. of them who hate God's law: There is no peace to the wicked, saith my God. The prosperity they seem to have is their ruin, and their peace like the calms of the Sea, which incontinent is troubled with stormy winds; in such sort, that the waves thereof are dashed one against another; it rageth and foometh out the dirt and mire, which is in the bowels thereof. So is it Their peace ends in perturbation. with the wicked: so soon as trouble cometh upon them, they walter from one perturbation to another, foaming out their shame; and at length end in comfortless desperation. Thus ☞ before they be aware, all their mirth and apparent prosperity is concluded, as beltasar's banquet was, with a cup of God's wrath. For their comfort being only in things external, The miserable estate of wicked men, when comforts external fail them. and not in the Lord their God; so soon as the one fails them, who can tell the horrible confusion wherein they fall? For want of the other they are casten, as Esay saith, in a straight bed, Esa. 28. wherein they can find no ease nor relief: for at one time the earth fails them, and the heavens also are closed upon them. Such comforts as they had in creatures upon earth, forsake them: and if they look to heaven, they find nothing but the angry countenance of God looking down upon them; so was it with Saul, Achitophel, judas, and with Aero. O what a strait bed was he casten into, Example hereof in Nero. when the Senate discerned him an enemy to Rome? when Galba came against him to execute the sentence? when he shaken with the plague of the heart, and his own conscience within him did torment him? when the heavens cast down their countenance upon him? when the earth, whereupon he was flying, opened, as he thought her mouth, to swallow him? when such as he had murdered, seemed to rise and pursue him? Such shall be the miserable end of all those who love not the Lord: they shall find no comfort, who cannot comfort themselves in him. VER. 166. Lord I have trusted in thy salvation, and have done thy commandments. WHat in the former Verse David Without application we can reap no comfort of God's promi●…es. hath spoken in general of the happy estate of God's children, he now applies to himself; making here the assumption of that proposition, But so it is Lord, I love thy law; which in this Verse, and the Verse following, he amplifies: whereupon the conclusion follows; Therefore let me have none hurt, but great prosperity. Of this we learn, that without application we can reap no comfort of the promises of God's word: for suppose they were never so sweet, unless they belong unto Yea, most comfortable promises are most terrible to such as 〈◊〉 not apply them. us; what comfort can we get by them? yea, certain it is, that unto an evil conscience, which dare not make the application of them to itself, the most comfortable promises are most terrible. Let us so live, that they may be ours: let us so hear them, or read them, that we may apply them to ourselves; and then shall we find comfort in them. Into thy salvation.] Such is the nature of Faith carries us out of ourselves to lean on the Lord. faith, that it carries us out of ourselves in unto the Lord, and makes us to lean upon him, rest in him, and live in him, and to him; and so this phrase imports. They who abide in themselves, resting in any thing that is in them (either wisdom, strength, or merit) shall be found to Matth. 7. have built their house on the Sand; which will not continue: Periculosa habitatio eorum, qui Bern. habitant in meritis. But such as go out of themselves, and trust in the Lord, have built their house on the Rock that shall never fail them. VER. 167. My soul hath kept thy testimonies: for I love them exceedingly. He insists still in the assumption; proving love proved by obedience, and obedience tried by love. his love to God by his obedience, and commending his obedience from this, That it flowed from love: otherwise, though a man should give all that he hath to the poor; though he should subdue his body in most severe manner; yea, though he gave his body to be burnt in the fire; if these actions flow not from such a love as is the daughter of faith, they are not acceptable unto God. And the manner of David's speech, being more narrowly considered, will let us see, that his rejoicing was rather in the sincerity of his affections, then in the perfection of his actions. The Apostle saith, that faith works by love. We sin against God because we love him not as we should: if we love him not, we are inexcusable. What it works our Saviour tells us; He that loveth me, keepeth my commandments: and David again shows here, how love flowing from such faith, is the mother of all dutiful obedience. If we sin against God, it is for want of love toward him: and sith his law craves nothing but love, and we are bound by so many obligations to love him; we are made most inexcusable, if we love him not. Oh that we could consider ☜ this! we would account our sin more weighty than it is. Why sin we? Because we want the love of God. And why love we him not? have we any excuse for this? Let us yet stir up our hearts, and endeavour to cherish this little sparkle of God's love that is in us: let us increase it to a great flame, till it kindle all the powers of our soul upward, toward our God. Oh that it were so. VER. 168. I have kept thy testimonies and thy precepts: for all my ways are before thee. HIs former purpose is yet further amplified; Hypocrisy and dissimulation far from men who are truly godly. that he dealt not with God as a dissembler, or an hypocrite; but truly and sincerely he laid open his heart to God, and made his ways manifest unto him: as he protests elsewhere, That he had not at any time spoken to God with his tongue, that which was not in his heart: there was not in him (discolor mentis Ambrose. intentio, materialibus negotijs occupatu, quae à propositi spiritu, alis executione deflectat) when he spoke unto God, a divided mind, busied with worldly matters, that might stay his spiritual intention, or turn it another way. Beatus qui They lay open their cogitations and affections to God. dicere possit, Omnes viae meae ante te; Blessed is he that may so say in sincerity, All my ways are before thee; that will not suppose that he might hide his cogitations nor affections from the Lord. Adam hid his way from God, he concealed the iniquity of his bosom. Cain in like manner covered the slaughter of his brother, and dissembled it: this they did in affectu, non in effectu; in their affection, not in effect: for what can The wicked cannot hide from God, yet will ●… be laid to their charge. be hid from the Lords allseeing eye? Plena abscondent is perfidia, et si apud deum nulla sit latebra: their perfidy and falsehood in seeking to hide from God, is not the less, that they are not able ☞ to hide it: Et si Deus omnia videt cordis occulta, bonum tamen est ut unusquisque animam suam ei aperiat, & expandat, & tanquam lumini vel calori eius occurrat. Albeit the Lord see the secrets of our hearts, and nothing can be concealed from him; yet it were good for us that we should offer them willingly to be seen: that we lay open our souls unto him, occurring to his light and heat, not flying from him; that where we are good he may confirm us, where we are faulty he may amend us. The Lord work it in us. TAV. VER. 169. Let my complaint come before thee: and give me understanding, according to thy word. We are now come to the last Section Godly men interrupt their prayers against their will. of this Psalm: wherein we see David more servant in prayer than he was in the first; as ye shall easily observe, by comparing them both together. The godly, the longer they speak to God, are the more servant and earnest to speak to him; so that unless necessity compel them, they desire never to intermit conference with him. Many prayers hath he made to God in this We should pray for our prayers. Basil. Psalm: now in the end he prays for his prayers, that the Lord would let them come before him. Some men send out prayers, but God turns them into sin, and puts them away back from him: therefore David seeks favour to his prayers. Let us take heed unto this: sith we live only by God's liberality, and have not till he give, and he cannot Prayer rejected a sore plagu●…. give till we seek; in what a miserable case are we, if our prayers, whereby we seek from him, be not received of him? Let us abhor every Ambrose. thing that may procure this. Peccato gravescit oratio, & longè fit à Deo: by sin prayer is made heavy, that it cannot ascend unto God. Volare facit orationem bonae vita, & dat alas precibus: but a good life gives wings unto prayer, and makes it fly upward toward God. Three sorts of complaints are made by the Three sorts of complaint made by the godly. godly unto the Lord: sometime they complain upon their invisible enemies, Satan with his Principalities, Powers, and spiritual wickedness. 1. Against invisible enemies. These most properly are termed Souls oppressors. Sometime upon their visible enemies, 2. Against visible. wicked men: of whom either they suffer great wrongs, and injuries; or then they cannot get right and justice at their hands. Against these they run to the Lord, appeal to his Tribunal, and he receives their clamours, griefs and wrongs into his bosom. And sometime they 3. Against themselves. complain upon themselves: either for want of grace, which fain they would have; or else, for abundance of eviil, which fain they would want: as we see in the Apostle; Miserable man, Rom. 7. who will deliver me from this body of sin? David here tells not what his complaint was: but unto one of these three it may be referred. Give me understanding according to thy Word.] No wisdom in man without the word. He seeks understanding, not simply; for the wisdom of the flesh is death: and the children of this world are wiser in their own generation then the children of light. But he seeks understanding according to God's word: without this the wit of man is foolishness; and the more subtle he seems to be in his ways, the more deeply involves he himself in the snare of the Devil. They have rejected thy word, and what wisdom jerem. can be in them? But sith he was an excellent Prophet, and protested Gifts of nature & grace, wherein different. before, he had more understanding than the ancient; yea, than his Teachers: how is it that still he prays for understanding? There is a great difference between the gifts of nature and grace. Nature oft-times gives to men very excellent gifts, as rare memory, knowledge, quick wit, strength, external beauty: but therewithal it teacheth not man to consider his wants; whereof it cometh to pass, that he waxeth proud of that which he hath. This is a common thing to men in the state of nature, that of small gifts they conceive a great pride: but grace, as it gives unto man more excellent gifts than nature can afford; so it teacheth him to look unto that which he wants, that he be not puffed up by considering that which he hath: but, forgetting it, is carried in all humility of his heart, to pray for that which he wants. VER. 170. Let my supplication come before thee; and deliver me, according to thy promise. We should mark the graces, wherewith Prayer should be seasoned with faith. David seasons all his prayers; that our prayer being like unto his, we may find favour with God as he did. First, his prayer flowed from faith, and was grounded upon God's promises. If any man pray, saith Saint james, Let him ask in faith: otherwise, james 1 his motions and words, are but like the raving and instable waves of the sea. Next, he prayed Fervency. with fervency; as his frequent repetition declares. The prayer of a righteous man avails much, james 5 if it be fervent. Thirdly, he prayed with humble Humility. acknowledgement of his own unrighteousness and unworthiness; esteeming it a great favour, if the Lord let his supplication come before him: and last, he concludes them with some solemn promise of thankfulness: these make our prayers savoury and sweet-smelling to the Lord our God. That we may the more earnestly be stirred Prayer makes man on earth a great Courtier with God in heaven. up unto this duty; let us consider how by this grace of prayer, a man upon earth, is made a great courtier with God in heaven. They are much esteemed upon earth, who have access to the ears of Kings when they like: but this is a far greater benefit; That if we will, we may by prayer have access to the king of Kings, to request both for ourselves and for others also. The contrary evil is a fearful curse; when To pray and not prevail is Moabs' curse. God turns the prayer of a man into sin: He prayeth with Moab and prevails not. How comfortless and confused, was the estate of miserable Saul, who in his need prayed to God, and got no answer? We showed before what are the evils which debar a man from this comfort: only now, let those that seek mercy from God, beware they deny not mercy to others, when they seek it, and they may show it. See we not how that rich glutton, who showed no mercy to Lazarus, got no mercy himself? what then shall become of those who are robbers, and oppressors of others? If he was rejected, qui non dedit sua, Who gave not his own; what shall become of them, qui rapiunt aliena, who rob from other men that which is theirs? With what measure ye meet unto others; with that same shall it be measured to you again. VER. 171. My lips shall speak praise, when thou hast taught me thy statutes. AFter his petitions, he subjoins promises Prayers should be seconded with promises, and promises with performances. of thankfulness. There are some who seek from God, but offer no promise; or if they promise, they perform not: these are lovers of themselves, not of God. So their necesities be fulfilled, they care not what become of his glory: and therefore either they seek and get not; or if they get, it is not for their good: for what good can be to them, who seek that they may have to satisfy their own lusts, and not how to do service to their God? Let us second our prayer with promises, & promises with performance, if we would have them effectual. David was a man of honour, preferred to the They who go before the p●…oin honour, should go before them also in good example. Kingdom of Israel: yet he was not only an example to others; but a ringleader also: for so he protests, that he led the people in great multitudes to the house of God, with such joyful affection, as if he had been going to a feast. They who have received most from God, are most bound to honour him: but now it is far otherwise. For great men, for the most part, think it not seemly for them to open their mouth and praise God: they give that service over to common people; and therefore many a time God turns their honour into shame: for he hath said, I will honour them that honour me; and by the contrary. There are some give their lips to the Lord, Both soul and body and all that we have received from God, should be returned to him. and not their heart. C●…rsed be the man, that hath a male in his flock, and vows and sacrifices a corrupt thing to the Lord. Others, notwithstanding they can read and sing, will not do so much as with the mouth praise the Lord: but good David sometime stirs up his soul to praise God; sometime encourages his tongue; yea, calls upon all that is within him to praise the Lord. And is it not good reason, that all which we have received from the Lord, should be employed to serve him? Nam et oculos, et os, et auditum propterea posuit in nobis deus, ut omnia ipsi membra ☞ seruirent; et quae ipsius sunt, audiremus; quae ipsius, loqueremur. For this cause hath the Lord our GOD given us both a mouth, and eyes, and ears, That all of them should serve him; ●…hat with our ears we should hear his word; and with our mouth we should speak his praises; and with our eyes we should behold his glorious works. VER. 172. My tongue shall entreat of thy word: for all thy commandments are righteous. THe other duty of thankfulness promised Christians are Prophets and should edify one another. by David, is, To entreat of God's words, for the edification of others. Every Christian man, as he is a priest to offer sacrifice unto God: so is he a prophet to teach his brethren; for unto us all stands that commandment, Edify one another in the most holy faith. But alas, ye shall see many Christians now, who at their Tables, and in their Companies, can speak liberally of any subject; only for spiritual matters, which concern the soul, there they are dumb, and cannot say with David, My tongue shall entreat of thy word. For all thy commandments are righteous] The The word of God keeps religion and order among men. reason why among men, he will entreat of the word of God, Because they are all righteous; and so most forcible to reform the unrighteousness of men. Non possunt homines reduci ad vitae reformationem, nisi per verbum tuum: there can be nothing among men, but confusion in manners corruption in religion, where the word of God is not reverenced as a rule, to the which the actions of men should be squared. VER. 173. Let thine hand help me: for I have chosen thy precepts. David, having made promises of thankfulness, No success in temporal things without God's helping hand. seeks now help from God, that he may perform them. Our sufficiency is not of ourselves; but of his furniture: to will and to do, are of him. In temporal things, men oftentimes take great pains, with small profit: first, because they seek not to make their conscience good; next, because they crave not the help of God's hand: therefore they speed no better than Peter, who fished all night and got nothing, till he cast in his net in the name of the Lord. But in spiritual things, we may far less In spiritual exercises much more labour is lost, if the grace of God help not. look to prosper, if we call not for the Lord his helping hand: the means will not profit us, unless God's blessing accompany them, and his handworke with them. Paul may plant, Apollo may water; but God must give the increase. The Law was given by Moses: grace comes by jesus Christ. This is the cause why in this age few grow in grace, notwithstanding they have the means of grace in most plentiful manner; because the hand of God is not sought to work with the means. There is preaching, but for the most part without profit; there is prayer, but it prevails not; there is hearing of the word, but without edifying: Balm (enough) in Gilead, and there is jer. 8. 22 ☞ the Physician also, even the great Physician of our souls among us: yet is not the health of people recovered; And all because in spiritual exercises, instant prayer is not made unto God, that his hand may be with us to help us. VER. 174. I have longed for thy salvation, O Lord: and thy law is my delight. IN this verse is a twofold protestation: first, The beginning of salvation we have now, the perfection we look for. of the great desire he had of God's salvation; next, of his delight in the law of God. But how is this, he longed for salvation? was he not even now partaker of it? doth he not glory, Psal. 27. that God was his light and salvation? Both are true; that he had it, and yet he longed for it. We must distinguish between the beginnings, and the perfection of our salvation: the beginning we have now by believing Gods promises; whereupon we have received the Earnest of his spirit: the perfection we shall have, when all his promises shall be fully accomplished unto us. 1. Peter 1 Therefore S. Peter calls it a salvation, prepared to be showed in the last time. We see, then, the disposition of God's children We have comfort by the beginnings, but no contentment toward this salvation, to be such, that howsoever they have comfort in the beginnings thereof, yet no contentment. This is expressed in holy scripture, by the words of seeking, waiting, sighing, panting, braying, hungering, thirsting, longing: by all which, a vehement desire of promised salvation is noted to them. This condemns both worldlings, who have Worldlings & cold professors reproved, who long not for better than they have. set the desire of their soul, upon the perishing trash of the earth; counting that their treasure, which the spiritual man accounts to be but dung: as also cold professors, who pretend an hope of eternal life; but long not for it. Non desiderat patriam peregrinatio sine lacryma; He that lives in his pilgrimage without tears, declares that he hath no desire of his country. Non satis futura gaudia nosti, nisi renuat consolari anima tua donec veniant; Thou knowest not well the joys to come, if thy soul loathe not these that are present, and long for those that are promised. To such, terrible is that warning of our Lord; Woe be to you Luke 6 that are full, for ye shall hunger. And thy law is my delight.] In this other protestation, David shows what it was that upheld The word to us in our pilgrimage, is like Manna to Israel in the wilderness. him in this time of delay of Gods promised salvation; to weet, the comfort of God's word: this is like Manna to Israel in the wilderness; which ceased so soon as they entered into Canaan, but sustained them in the journey. So shall the exercises of the word cease, when we shall come to our heavenly Canaan: in the mean time, so long as we are in the way, let us comfort ourselves with it. Again, we see how David always conjoins They who despise the word need not look for salvation. these two; salvation, and the word of God. This is to be marked, for contemners of God's word; who live as if God were to save them by miracles, and not by his own ordinary means, appointed in his Church. They look to be saved, and yet will not reverence the word: but they shall be deceived. VER. 175. Let my soul live, and it shall praise thee; and thy judgements shall help me. SOme expound this to be a petition, for If natural life may be loved. the prolongation of his natural life; that he may live and praise God. This I know is lawful to seek: and for it he prayeth, Psal. 90. Oh spare a little, that I may recover my strength before I go and be not. But here I think David stretches his affection toward that spiritual life, How much more should eternal life be loved? which now in God's children is the beginning of life everlasting; when the soul quickened by spirit of God, is able to walk with God. For as the bodily life is discerned by actions competent unto it: so the spiritual life is known by actions competent to it. Also where there is grace to pray, and thanksgiving with joy, delighting in God's word, and obedience given thereunto, these are undoubted arguments of a spiritual life. But it is a pity, to see how many are living, But many live by the one, who are dead as concerning the other. concerning their bodies lusty and strong, who are but dead; carrying a dead soul, in a living body; strangers from the life of GOD, painted sepulchres, pleasant without, full of rottenness within; having a soul which can no more pray, nor praise the Lord, than a dead body, which can neither hear nor speak unto men. And it shall praise thee.] Much throughout Fruit of all God's benefits, is profit to us, praise to himself. this Psalm, and in all the rest, doth David esteem of this exercise of praising GOD: sometime he prayeth for it as a grace; sometime he promiseth it as a duty; sometime he practiseth it in himself, and sometime he provokes others unto it. The Lord so parts the fruit of all his benefits, that he gives us the profit, reserving no more but the praise unto himself: and the more praise we give him, the more profit by new benefits reap we at his hands. And thy judgements shall help me.] How Gods word is called his judgement, See verse 7. 13. 20. 30. 39 43. 52. 62. 66. 84. 102. 106. 108. 120. VER. 176. I have gone a stray like a lost sheep; seek me: for I do not forget thy commandments. IN this conclusion of the Psalm, we have three things: a confession of sin, a petition of mercy, and a protestation. The confession, I have wandered like a lost sheep: Euthymius & David persecuted with banishment. Vatablus, understand this to be a complaint of his persecution he sustained of Saul; who like a ravening Wolf of Benjamins' tribe, chased David like a poor sheep, from his native soil; hunting him to and fro, like a Partridge, through the mountains of Israel: and that therefore, leaning to the testimony of his good conscience, he makes bold with GOD, that he would reduce him, and bring him home again. And this exposition is also agreeable to the Analogy of faith. But we rather take this, with Basil and Ambrose, It is common to all men to wander from God. to be a petition for spiritual deliverance from his sins; wherein first, he premi●…s a confession of his misery, that he had wandered from God▪ Basil in Psal. 119. Hoc et prophe●… a post peccatum, & omni humanae naturae dicere convenit: and this not on●…lie the Prophet, but the whole nature of man after the transgression, is bound to confess. Quod lapsum Ambrose, Psal. 119. fateris, in eo tibi cum omnibus commune consortium est; quia nemo sine peccato: negare hoc sacrilegium est; solus enim deus sine peccato est: confiteri hoc deo impunitatis remedium est: that ☜ thou confessest thy sin, in this thou hast a common fellowship with all mankind: there is no man without sin; that is God's prerogative: to deny this, is sacrilege: to confess it, is the way to impunity. Dic itaque et tu iniquitates tuas, ut iustificeris: Confess thou therefore thy sins, that thou mayst be justified. It is the presumptuous voice of Antichrist, That a man in this life can be without sin, and fulfil the law in perfection. If their eyes were opened to see either the Lord, Such as think themselves without sin are but blind. or themselves, they would be far from this abominable presumption. When holy Esay saw a vision of the Majesty of God, he cried out; Woe is Esay 6 me, I am uneleane. When patient job had seen the Lord, it was his voice, Now I have seen the Lord; therefore I abhor myself. And David here by his deep meditations of God's word, is moved to acknowledge his great disconformity from it, by reason of his sins. As the small motes of the ●…yre, Atomies, are only seen where the sun shineth: so the manifold imperfections of our nature, are best seen, where the light of God's word shines most clearly. And therefore to all such presumptuous papists, as boast with the Pharisee An answer to presumptuous Papists, boasting of perfection. of their perfection; and fall not down with the penitent Publican, and humble David, to make confession of their sins; we return that answer of Bernard, Site videres tibi displiceres, & Bern. mihi placeres: If thou saw thyself, thou wouldst be displeased with thyself, & shouldst please me. Sed quia te non vides, tibi places, & mihi displices: ☞ but because thou seest not thyself, thou pleasest thyself, and displeasest me. Veniet autem dies quand●… nec tibi nec mihi placebis: non mihi quia peccasti: nec tibi quia in aeternum ardebis. But the day will come, wherein thou shalt neither please thyself▪ nor me: thou shalt not please me, because thou hast sinned against me; neither shalt thou please thyself, because thou shalt be punished with everlasting fire. In any spiritual disease, the knowledge of our Confession of sin profitable. sin and confession of it, is the first token of the return of health. Soluit criminum nexus verecunda Amb. de p●…nit. lib. 2. c. 6 confessio peccatorum: the bands of sin are loosed when they are confessed. And again, Erroris medicina est confessio, Medicine for error is confession: But to this purpose, notable is the saying of Gregory, Mirentur qu●…cunque volent Gregor. moral. 22 in quolibet castitatis continentiam; mirentur visc●…ra pietatis: eg●… non minus admiror in ●…o confessionem humilimam peccatorum. Let men admire as they please, in others, either their continency, or commiseration: I will much more admire in a man to see the humble confession of his sins. Scio enim, per infirmitatis verecundiam, gravioris esse certaminis praeterita peccata prodere, quam non admissa vitare. For I know, through the infirmity of shame, that the godly have a greater battle to confess sin committed, than to repress it that it be not committed. Seek me.] The second thing in the verse is, God the great shepherd of his people. petition of mercy, after the confession of sin; I have wandered like a lost sheep: but thou who art the great pastor of thy sheep, who causest joy in heaven, at the conversion of a sinner; thou that leavest ninety and nine feeding in the mountains, to seek one of thy sheep that hath wandered from thee; Come thou Lord, and by thy grace, bring me home again. Quaere me, quia te Ambros. requiro. Seek me, for by thy grace I seek thee: Potes invenire quem tu requiris, Thou mayst find His 〈◊〉 toward his wandering sheep. him whom thou seekest. Dignare suscipere quem inveneris, Vouchsafe to receive him whom thou hast found. Impone humeris quem susceperis, And lay him upon thy shoulders, whom thou hast received. Non est tibi pium onus fastidio, It is no wearisome burden to thee, to bear thine own, and bring them home again unto thyself. Thus we see, how not only in our first conversion, The praise of the beginning, progress, and perfection of our salvation is dew to God only. God did communicate life to us when we were dead; as he followed Apostate Adam, that ran away from him, and brought him again: but in all the course of our life, he is the conserver and restorer of life to our souls. No man can reckon the errors of his life. We should perish in the least of them, if the mercy of God did not watch over us; to save us when we have lost ourselves; to reduce us when we wander; to raise us when we fall. So that the whole praise of the beginning, continuance, and consummation of our salvation, belongs to the Lord our GOD only. For I forget not thy commandments.] The The godly never so fall that they lose all grace. third and last thing in the verse, is this protestation. Where if it be demanded, How do these agree with the former? He hath even now said that he wandered like a lost sheep; & now he saith, that he forgets not the commandments of God: The answer is, The godly never so fall, but there remains in them some grace, quae spem medicinae Ambr. reseruat, which reserves a hope of medicine to cure them: so David here, Licèt quaedam mandatorum dei transgressus est, omnimodam tamen illorum oblivionem non admisit. Albeit he transgressed some of God's commandments, yet he fell not into any full oblivion of them. And last, we see here, that as David first got life The manifold uses of God's word to the godly. to his soul by the word; so by it life was conserved unto him: and if at any time he fell, it was the word that wakened him, to turn again to the Lord by repentance. When we are tempted unto sin, the word arms us to resist it: when we are wounded with sin, the word lets us see how to cure it. And as the crowing of the Cock wakened Peter, to mourn for the denial of Christ: so the warning of the word, wakens us to repent when we have sinned. Happy were we, if such affection were in us What comfort we should find in it, if our affection toward it were like David's. toward the word of God, as here was in David. So should we find that manifold comfort in it, which he found, to the rejoicing of his heart. If we receive it, when we hear it, with a lively faith, Fiet nobis quodcunque desideramus, August. It shall be unto us, what ever we desire: if we be in trouble, it shall be to us a word of consolation; if we be in joy, it shall augment our joy: Certainly ☜ if we knew it, we would be more delighted with it. It is the seed of our new birth; it is the food that conserves an immortal life in us; it is a preservative against all evil; it is the restorative of our souls in all diseases; it is the staff of our infirmities; it is our armour against our enemies; it is the light of our eyes; even that day star that shineth in darkness. If we walk in the light thereof, it shall lead us to the bright-shining sun of righteousness, Christ jesus. To whom with the Father and the Holy-ghost, be praise, honour, and glory, for ever, Amen. FINIS. A Prayer, commonly used by the Author, before his Evening Doctrine to the people. O Lord prepare our hearts to seek thee: and open thou thy merciful ear to hear us. Let the meditation of our heart, the words of our mouth, and the lifting up of our hands, be unto thee an acceptable Evening sacrifice: and let thy blessing descend upon us thy people; that by the ministry of thy word & holy spirit, light may increase in our minds, by which we may know thee; life in our hearts, by which we may live unto thee▪ that so long as we are here, in this miserable absence from thee, we may continually be guided with thy grace; and in thy own good time, received up to thy glory, through jesus Christ: to whom with thee and thy holy spirit, be praise and glory for ever. Another. LOrd quicken us, that we may call upon thy holy name. Lord make us weary of our sins, that we may come to thee, and thou may refresh us: power thy spirit upon us, that we may hunger and thirst for thy righteousness and salvation; that thou according to thy promise may satisfy us. Declare thy presence in mercy upon us, who here wait for thy loving kindness in the midst of thy Temple. Water thine inheritance with the dew of thy grace; that we may fasten our roots in Christ, and may grow up in him in all holiness, fruitful in every manner of good work, which may be to thy glory, through jesus Christ. To whom with thee and thy holy spirit, be praise, and honour, and glory for ever, Amen. A TABLE, DIRECTING the Reader how to find out the Principal points of Doctrine, contained in this Book. A A Brahams infirmity, to teach us strength. P. 143. God's Acceptation of any thing at our hands, a great favour; for three respects. 246. Access to God by Prayer, while we are in the body; will make us not afraid to go out of the body. 137. Adam had all graces, except Perseverance. 260. Affections to be fervent in seeking spiritual things. 356. Affections, if strong, will break forth in Actions. 368. Afflictions are favours, and proved such. 166. 245. They are profitable. 206. Afflictions and offences humble the Godly. 170. Affliction not affecting Purgation, is an argument of fearful induration. 171. In Affliction we see three things better than in prosperity, viz. What of the Lord? what of ourselves? what of the world. 181. The goodness of the Wicked, endeth with their Affliction: It doth not so with the Godly. 182. In Affliction to▪ praise God, a great grace. 189. Afflictions of good and bad differ and how▪ in the measure and in the end. 191. They make the fruitful more fruitful. 219. alexander's and Caesars parting the night. 159. Almuggim trees are such as rot not. 156. The Anchor of the soul is God's word. 340. Angels to be imitated. 332. Answer of Prayer delayed, and why? 199. Appeal to God from the wrongful judgements of men. 62. 344. Application of the word, a special grace. 377. Armour of the godly, the Word and Prayer. 65 The Art of Arts is the practice of piety. 187. Assurance of salvation is no Arrogance. 123. 215. Assurance confirmed by Arguments. 124. The Awe-band of the wicked is without them; of the godly within them. 362. B THe Bands & Combines of the Wicked avail not. P. 155 Banishment, and Pilgrimage, bringeth us nearer to God; the farther from Men. 131. Beginnings, nothing without perseverance. 252. God is a Beholder of our afflictions and Wrestle. 342▪ Benefits received, well used, beget Boldness to ask more. 38. Benefits should bind us to Obedience. 308. The fruit of God's Benefits is our profit, and God's praise. 393. Benignity of God general, special. 163. Blessedness of Man, described four ways. 6. Man's Blessedness is in God's Approbation. 9 Desire of the best Blessings, pleaseth God best. 93. Blindness of Man by Nature. 51. Our Bodies are houses of Bondage. 132. Christ's Burden beareth the Bearer. 79. C CAlumnies, are heavy Crosses. Page 275. To commend a wrong Cause to God's protection, is dangerous▪ 276. Be our Cause never so good, our own wisdom will not help it. ibid. Christians more honourable than Kings not Christians. 48. Christians maimed, which have an ear to hear, a tongue to speak, but no hand to practise. 119. Christians, called Christ's Companions. 162. Christians are Prophets. 388. Commandments all to be kept, not with half obedience. 21. solid Comfort and Counsel, cometh from the word. 67. Comforts to be sought from God, for God's sake. 110. The Comfort of the Cross unknown to Worldlings. 171. Comfort, the less worldly, the greater heavenly. 182. Comfort, not coming from God's word, hath two evils with it. 218 Comfort consists in two things. 254. A threefold Comfort. 314. The Comfort of the word, is common to all the Godly. 370. A man known by his Company. 161. 257. Wicked Company, to be for born for two causes. 257. A threefold Complaint against three sorts of Enemies. 383. Confession of Sins, confoundeth Satan. 274. 396. Confusion twofold: either a Desertion of God, or Oppression of Men. 88 A Good Conscience, affordeth continual boldness in Prayer. 273. 302. 343. 354▪ Consideration, necessary in all things. 150. David's Constancy in religion. 174. Constancy of Christians. 250. 351. Conversion to God, not of any free-will in nature. 85. Nothing can give a man Content, but God. 140. Contentment only in the end, though comfort before. 391. Conversion requireth Confirmation to crown it. 261. Covetousness a mother-sin. 98. A godly Covetousness. 172 Two Courses in the life of every man; the one seen, the other secret. 8. A Courtier of heaven made by prayer. 385. God's Curse is a secret Consumption. 61. Our first Creation is without hope or Comfort. 186. Creation is as a Mother, Conservation is as a Nurse. 216. Goodness of Creatures, but a glimpse of the Creators, to whom they direct us. 140. T●…e Creatures cannot teach salvation: but they confirm it. 215. Other Creatures consist by God's word: how much more a Christian? 218. All Creatures, except Man and Apostate Angels, are ruled by the word of God. 304. A cursed Cross, and a sanctified, discerned. 180. The Cross necessary to a Pilgrim, and why? 325. D Dauids' disposition and approbation. Page 3. David's affection to Gods' word, and why. 4 David compareth himself with others; not to commend himself, but God's word. 230. A double Deceit of sin. 267. Delight in godliness, a great argument of progress. 40. Delight in the Word, a proof of Godliness. 118. 326. Delights divers, always sweet, from the same word. 219. Deliverance unlooked for in dangers. 256 Desertions final, temporal. 25. 310. Desertions temporal more grievous to the Godly, then temporal Death. 71. 209. Desertions spiritual do much daunt and cast down. 198. Good Desires are of God. 84. 94. Desires accepted of GOD for deeds. 106. Desires of the Souls salvation are the chief. 278 Determination helpeth a Godly life. 145. Detractions of men not to be feared. 103. Devotion of these days cold. 369. Diligence in keeping Gods' law, required for three reasons. 18. Discipline doth good. 167. A man must be a Disciple, before a Doctor. 232. Division of this 119. Psalm. 5. They only to expect Donations from God, which are under God's Domination. 282. E THe whole Earth a place of banishment. Page 55. The Earth founded without foundation. 216. Edification must begin at home in a man's own heart. 33. Edification may arise from every thing. 347. Our Election of God's truth issueth from Gods' Election of us. 86. Our Election is sealed to us certainly, by our love to God sincerely. ibid. How to pray against Enemies. 194. 202. The diligence and the cruelty of the just man's Enemy. 224. The Enemies of God, are the only Enemies of the Godly. 286. 319. 336. Lightly Esteemed of men, highly Esteemed of God. 322. Examples to teach us godliness. 136. 360. How to be followed; how not. ibid. Excellency of the Word. 250. Experiences of God's truth comfort exceedingly. 340. The Eyes, death●… windows to enter into the heart. 98 The Eye of the mind and body differ, and how. 151. The Eyes right government. 311. F EVery Article of Faith is a wondrous mystery. Pag. 53. 296. Faith in God's promises is the Anchor of the soul. 111. The nature of Faith is in particular application of the general promises. 122. Faith required in prayer. 148. Faith carrieth us out of ourselves. 378. Falling, to be feared, and why. 265. Familiarity of the Godly with God more than with Men. 245. It breedeth no contempt, as with Men. 271. It cometh by a good conscience. 343. God's Favour illuminateth the mind. 310. Fear and trembling, for repenting of sin, for preventing of sin. 104. The Godly described by the Fear of God. 162. The Fear of God in any, assureth us of good duties in such an one. 163. Fear, to the Wicked horrible. 272. The Fear of God overcometh the Fear of Man's displeasure. 362. Felicity of Man is conformity with God. 6. Fellowship with God divideth us from wicked men. 257. No Fight against Satan in his weapons and armour. 178. 196. First Fruits of our hearts to be offered to God. 333. A godly man is ever Fruitful, either without or within. 43. G GOds Gifts, pledges of greater 165. Small Gifts accepted of God. 247. Great Gifts are to be asked of God. 329. Gifts of Grace and Native differ, how. 384. A Glory to the Godly, to make others more godly than themselves 233. God, the object of prayer. 730. God's dishonour more grievous to the Godly than their own. 354. True Godliness hath perseverance with sincerity. 94. Impediments of Godliness, many both within & without us. 127. Truth of Godliness tried by private exercises. 133. Godliness is the gain of Godliness, as one talon begetteth another. 134. The power of Godliness. 188. The recompense of Godliness. 188 A Godly man is more afraid of sin that he may do, than a Godless is for sin that he hath done. 104. The Godly pity the Wicked. 128. The Godly in their life have respect to God, to themselves, to their neighbours. 188. The Godly silent teach others. ibid. A Godly man described. 370. His privilege. 375. God showeth his Goodness in being good to his creature. 173. Worldly Goods are God's Movables. 142. They that have worldly Goods and God, have a double portion. 143. The more Good a Godly man doth, the more he desireth and delighteth to do. 45. Good things to be sought, for good ends. 77. Grace's are linked together: lose one, lose all. 46. Without God's quickening Grace, man is dead. 210. Growth in Grace, wrought how. 230. H THe Heart the Godlies' treasure-house, & why. Page 34 It is kept by three things. 98 Being well disposed, it dareth present itself too God. 105. A soft melting Heart an happy thing, and an hard stony Heart a grievous curse. 179. God speaketh to the Heart. 237. Hatred of sin is a trial of our love to God. 291. Cold Hatred turneth to liking. 367. Hatred of sin is in him that loveth God Law. 368. No Hearing of God by us, no Hearing of us by him. 293. 327. Heaviness of the Godly continual, how outwardly happy soever. 78 Heaviness according to the tentation. 79. One needeth the Help of another, because of the diversities of Grace dispensed severally. 196. Gods Help the best. 206. 389. God is nearer to help, than any enemy to hurt. 337. The Hiding of wickedness is proper to the wicked. 380. Humility in the godly. 176. 298. Hypocrisy, a vile sin. 147. It is far from men who are truly Godly. 380. I Jesus is our guide in the narrow way. Pag. 96. Ignorance of the word cometh not from the Word, but from our own darkness. 52. Illumination, Gods work alone. ibid. Illumination of the eyes, and conversion of the heart, go together. 53. Impunity an argument of God's anger. 245. Inability to God is natural. 236. Instability in the Godly. 260. God giveth more grace by an Instrument, than the Instrument hath. 232. Good Intentions strengthened by prayer. 259. Interruptions of prayers in Godly persons. 382. The joy that cometh from God's Word, surpassing all. 40. joy by the practice of the Word, not by professing. 41. The joy of a true Christian is only in God, as in his own. 259. joy and Grief go together in this life. 311. 325. joy in the word inexplicable. 364. A warning for judges. 344. judgements of God, secret and revealed. 38. judgements of God double; Directory, Correctory. 57 191. Of Conversion and Confusion. 203. judgements of God diversly applied by David, and by Lamech. 59 judgements, Awe-bands to keep us in. 266. judgement and justice distinguished. 273. How David desired to be dealt with in judgement; how not. 335. judgements past should persuade the certainty of judgements to come: it doth with the Godly. 358. K GOds Kindness & man's, much different. Pag. 110. God's Kindness a sufficient defence against Man's malice and ill will. 111. 209 Gods Kindness general, special. 209. God's Kindness is the Godlies' argument in prayer. 334. Knowledge which reformeth not is dangerous. 93. Knowledge of this life far inferior to that of the life to come. 169. Knowledge and Fear of God go together, and so destroy both superstition and presumption. 197 L THe Law of God, the rule of man's life. Pag. 8. Then learned, when writ in the heart. 83. A Lantern, and why so called. 240. 241. Law written in the Scripture, and in the conscience, which the wicked would destroy if they could. 287. God's Law, his image▪ 315. True Liberty▪ what, and wherein it is. 116. Carnal, is thraldom. 114. Natural Life maketh a Reprobate worse, because Life without grace is death. 49. Our Life a race, and restless battle. 90. Man's Life measured by days, not years. 201. The Life of the Godly excelled diversly: but he in the Life of grace excelleth all. 262▪ 263. Of a Godly Life, three helps; Determination, Supplication, and Consideration. 145. Of Life natural, eternal. 39●…. Light not only to be had, but grace withal to be desired to walk after the Light. 95. The Light of the Gospel, clearer than the Light of the Law. 240. At the Light of the Lantern of the Word, we must light the Light of the Lantern of our mind. 242. Light external, internal; special of Creatures, of Conscience, of God's Countenance. 308 A Look of mercy; a Look of displeasure. 302. To Love to live to sin is wicked; but to Love to live to repent of sin, good. 50. Lovers of God love the Godly. 161. God's Love to his, exceeding great. 221. David's Love to God's Law, not counterfeit, but complete. 228. Love is all God asketh: the trial thereof. 229. love coupled and conserved with fear. 270. Love of obedience, an argument of Godliness. 255. 289. Love of creatures must be conditional. ibid. Love in God, the fountain of his benefits: Love in Man, the fountain of his obedience. 320. Love to God in us, assureth us of the Love of God tous. 371. Two trials of true love. 372. 278. A Lying way, the way of nature. 81. Lies trimmed up with the garment of truth. 177. M MAn quick to works of sin, dead to works of grace. 100 Man, God's work manship; therefore loved by him. 185. Man without understanding, a Beasts fellow. 186. Man at the best standeth in need of mercy. 301. Martyrs of invincible courage; whence. 362. Meditation necessary. 43. The matter of Meditation. 44. Members natural, one need another. 39 Mercies begun, move God to more mercies. 72. 165. God's Mercy in forgiving, and man's Truth in confessing, meet together. 73. Desire of Mercy useth the means of Mercy. 106. Memorials of mercy to be maintained. 167. Mercy received maketh men thirst for more. 193. Mercy for remission, for consolation, for reformation. ibid. God's mercies are registered constant, not only for our consolation, but for our confirmation. 303. Mercy in God, and grace in man meet together. ibid. It is God's mercy that differenceth the gracious & graceless. 347. 348 Gods mercies, why called great, why tender. 349. Man's minding God, may be seen by his godly life. 133. The troubles of the mind distemper the body. 200. 300. The godly should open their mind when God openeth his mouth. 301 Moabs' curse. 386. Mockeries of evil men, a part of Christ's cross. 126. Motions of sin & Grace. 105 Mourning for ourselves, for others, commended; why. 312. N A Good Name to be regarded▪ and why. Pag. 213. Natural men cannot mount above the earth. 268. Nature cannot conjoin, whom Grace doth not. 175. Not Nature, but Faith, leadeth us to the hand that smiteth. 192. Necessity's hinder spiritual duties. 156. As God is near unto us, so we should be near unto him. 338. Nero his miserable end. 376. O A Godly Oath necessary to a godly resolution. Page 243. Obedience, qualified how. 57 Obedience resolved on by the Godly for eternity. 114. The Oblation of a man's self most pleasing unto God. 248. The Oblation of his heart is ever in the godly man's hand. ibid. Obl●…uion leadeth to rebellion, and defection. 17. 323. Offences offered God, should grieve us more than injuries offered us. 286. He must Offer to God that asketh of God. 330. The Opening of sin before God. 780. A spiritual Oppression in David. 68 Oppressors of our souls to be most prayed against. 274 P TWo great motives to Patience. Pag 246. Our Perfection is rather in desires then in deeds. 105. 379. 396. Persecutions and Persecutors divers. 203. 306. 352. True Godliness never wants the crown of Perseverance. 87. God's last Plagues the more grievous. 172. Pleasure's divers. 2. Pleasure's earthly, all vain. 225. God is the Portion, wherein a 'bove all▪ the Godly do glory. 138. Motives to make God our Portion. ibid. God a Portion no whit less, though communicated unto all. 141. Comfort to the Poor, that God is their Portion. 142. Our Practice must prove that God is our Portion. 144 Poverty▪ not to want gold, but grace. 184. To Practise what we prescribe. 31 Prayer the life of the soul. 47. The Godly answer God's precepts with Prayer. 18 Rules for Prayer. 80. Argument of Prayer ariseth out of all our divers dispositions. 82. Prayer to be fervent & frequent why. 108. 265 294. 385. When to be long, when short. 295 In David's Prayer 3. things; his Reverence, Sincerity, Faith. 146. For Prayer, Christ's and David's precepts and practice. 158. Nothing to be Prayed for, but what warranted by the Word. 199. Prayers to be framed to God▪ promises. 261. 385. Prayer is seed to be sown. 328. Prayers of the Godly interrupted. 382. Every crying is no piercing Praying. 328. Prayer must be with Perseverance. 331. Prayers to be prayed for. 382. Prayers rejected, a sore plague. ibid. Error of pride accursed. 61. Pride's policy. 203. A preservative against pride. 307 Religious Princes, a great blessing. 64. Princes, though Persecutors, to be reverenced. 361. Presumptuous Professors reproved. 210. God's Promises most sure in themselves, must be made sure un to us by Prayer. 100 All God's Promises are conditional. 102. 262. He that prayeth unto God, must Promise unto God. 109. 386. The general Promise of mercy, containeth every man's particular comfort that is godly. 120. It standeth with God's honour to perform his Promise. 122. God's Promise is our hopes warrant. 279. God's Promises, some made with a time set, some without. 284. 285. Not only Gods Promises, but his precepts are loved of the Godly. 356. Prosperity of the Wicked, not to be regarded. 346. The Wicked, commonly styled, Proud men. 59 175. 195. Proud Satan hath made Disciples prouder than himself. 60. A Proud man's punishment, shame, which he shuns most. 195. Providence against the time of trouble commended. 264 Purposes and protestations, to be seconded with prayers. 24. Purpose in us perisheth, if God prosper it not. 146 Purpose of prayer must remain, though performance often faileth. 157. 252 R THE Reason of our Petitions must sometimes be drawn from God, sometimes from ourselves. Page 170. Rebukes of God to be feared; of man not. 104 That is a Refreshing Recreation to the Godly, which is a tedious weariness to the Wicked. 130. Regard good, wherein man looketh into his own necessities, and looketh up to God's mercies. 78 Regeneration wrought by degrees. 51. A trial of true Religion. 63. Truth of Religion not to be measured by the number or greatness of those that oppose it. 64. One trial of Men truly Religious. 109. Religion is the more loved by the good, the more it is hated by the bad. 288. How God is said to Remember. 120. We that desire God to Remember his promises made to us, must Remember our promises made to him. ibid. Remission and Renovation two inseparable graces. 75. Repentance delayed, dangerous and damnable. 152. A godly Resolution is the beginning of a godly life. 24. Reverence in prayer. 146. Worldly Riches full of vanity and vexation. 42. 183. Ignorance of God's Righteousness maketh men murmur. 190. S A Man worketh his Salvation after grace received. Pa. 252. Salvation and God's word are joined together. 346. 392. 398. Satan's two arms, violence and lies. 177. Satan an unreasonable, insatitiable, usurping Tyrant. 305. Seeking of God, showeth he was lost. 12. Intention required in Seeking. ibid. Six conditions in Seeking. 13. The spiritual man apprehendeth good with all his Senses. 238. To be God's Servant is more honour then to be a King. 48. 167. 276. God's Servant, proved by two badges. 281. The Service of God must be cheerful. 89. The great shepherds favour toward his wandering sheep. 397▪ Godly sing and tears. 58. Simple men understand God's word. 298. Sincerity in Prayer. 147. sins whence they proceed. 17. Sins evil fruits and effects. 20. Sin aggravated, in that it is a forsaking of Gods' Law. 129. Sin punished here, showeth there is a judge; and Sin spared, showeth there is a judgement to come. 160. To resist Sin, is our greatest perfection. 235 Sin unresisted and received, weakeneth our spiritual strength. 236. In Sin three things to be es●…hewed; the occasion, the beginning, the perfection. 255 In Sin men grow more Skilful every day than other. ibid. Sin is a departing from God. 267. 339 By any one Sin a man may be damnably captived. 291. Sin maketh a man a silly Creature. 307▪ Sleep, the dew of Nature. 158. The Soul not satisfied in this life. 35. The Souls threefold action about the word. 43. The Soul liveth by mercy, as the Body by meat. 198. To Speak of God, common to all. To Speak to God, is proper to Gods. 137▪ Speech why sometimes taken away from the faithful. 39 Many Speeches used by custom, but not with Conscience. 228. God's Statutes and Testimonies must be learned together. 283. Christians confess themselves to be Strangers here. 54 The Strangers guide must be God. 56. Two Suitors, whereof the one seeketh us for our Weal; the other for our Wreck. 97. T THE subject of our Talking should be Gods' Word. Pag. 117. No Teaching unless God Teach. 36. 281. Prayer unto God, to be joined to the Teaching of men. 37. David a Teacher desireth Teaching. ibid. & 91. Teachers to learn first. 39 GOD continuing a Teacher, we shall continue his Servants. 92. God Teacheth by precepts and precedents. 135. Tears with GOD better than Talk. 295. Temporizers in Religion are Samaritan Professors. 321. temptations of the Godly sometimes cannot, and sometimes are not to be told. 69. temptations overcome by remembering time to come. 128. True Godliness endureth great temptations. 155. Thankfulness commended for four causes. 22. It must be from the Heart. 25. Declared in Obedience. 113. In tongue, in affection, in action. 116. Time to be taken while it is present. 154. It is a precious jewel. 157. David's st●…ife with the Time. 331. The Royal Tower of Christ, is a soul ascending to heaven. 70 Trouble mitigated by Prayer. 334. Trouble, a Trial of true Religion. 351. V Virtues of God's servants to be marked. Page 3 The Virtuous love those virtues in others, which either they have or would have. 188. Understanding is the Souls Taster. 169. W Our service is far inferior to the Wages which God giveth. Page 280. All men Wanderers from God. 394. Wants waken the Godly, and make them wiser. 71 Ways of Learning. 1 Man's life a Way. 7 A Godly man's life, called God's Way. 16. 19 45. The Ways of God want a Teacher: The Ways of Sin need none. 76. The Law of God, is the Way of Truth in three respects. 82. The strait Way hath but one path; the broad Way, many. 96. Our Ways need always redress. 151. They are darkness, without the word. 249. Sins of Weakness, and of Wickedness, differ much. 250. The first Weapon of the Wicked against the Godly, is their tongue. 65 The Wicked are insatiable in Cruelty. 207. Wickedmen why so called. 250. The fall of the Wicked, is God's work. 268. The Wicked, God's Rods. 306. The Wicked, authors of their own Wrack. 345 Their miserable estate. 376. No Wisdom without the Word. 383. God's Word why called a Testimony. 10. 97. 269. 316. Why his judgement. 86. 244. Kept in mind, affection▪ action. 11 Keepers of God's Word are kept by it. 15. 35. God's Word a glass, wherein may be seen God's image & ours. 27. As no Word without letters: so no good without this Word. 28. It is needful to all, especially to young, and why? ibid. It is to be used to our Consolation, and our Edification. 112. God will a▪ way make good his Word. 113. 160. 320. God's Word unwelcome to Kings, why. 117. It is comfortable. 125. It is the life of our soul. 126. It is the light. 297▪ Convenient for every estate of life. 130. The truth thereof shall be found of the wicked, in judgement; of the righteous and believers, in mercy. 168. The authority thereof from God, the Ministry from man. 183. The eternity and equity thereof. 212. 324. It is not only controverted, but contradicted in earth: not so in heaven. Therefore look up. 214. Thereout the Godly and the Wicked gather Contraries. 217. Contemned only by such as get no benefit by it. 220. It is the trial of Wisdom. 231. Two great benefits thereof; Understanding in the mind, & Sanctification of the Affections. 239. It is the sure Charter of our heavenly inheritance. 251. God's Word called just for two respects. 290. It is God's Oracle to be inquired at. 316. It is a staff to sustain us in trouble. 339. Commended for the truth and righteousness thereof. 357. Every thing contrary thereto is falsehood. 366. It is the keeper of religious order. 389. It is like Manna. 392. God's Works are wondrous. 77. All his Works serve him. 217. Worldlings treasure is without them: The Christians is within them. 33. The Worldlings joy, The Godlies' grief. 69 Y YOuth and Old age both to be godly. 30. To be considered. 234. Z THe Zeal of the godly to God's word, not soon satisfied. 317. The nature of Zeal. ibid. Sundry sorts of Zeal. 318. The effects of Zeal. ibid. Zeal and Knowledge, twowing of the Soul. 319. The Trial of Zeal. ibid. Zeal in Prayer. 328. What may seem wanting in this Table, the references of certain verses will supply. FINIS.