Expositions Upon Divers Parts of Scripture, Part 5

Expositions Upon Divers Parts of Scripture · Part 5

AN EXPOSITION vponupon the 119 Pſalme.

THE 119 Pſalme is moſt heauenly, and deſerueth in ſpeciall ſort to be wel knowne, remembred, & found by experience in eueryevery of our harts.

It hath ſo many parts or ſtaues (the moſt learned call them Octonaries, for that they hauehave eight lines or verſes in them) as there be letters in the Hebrew Alphabet, eueryevery verſe of eueryevery ſtaffe beginning with the ſame.

Whereby is declared vntounto vsus, 1 The diligence of the penner, that with very carefull meditation it was framed. 2 The worth of the Pſalme in that the ſpirit fretteth, and enameleth it with theſe Characters. 3 And deſire that the Reader ſhould remember it, being thus in order of elements ſet downe. The ſame courſe is in other places of Scripture, Pſal. 25, Pſal. 34, Pſal. 37. Pſal. 111, Pſal. 112. The Prouerb. 31, Lamentations of Ieremie, for the ſame ends.

This Pſalme containeth truth, and doctrines of diuers ſorts: the which to range in their orders, and fitly to ſunder, is ſomewhat hard, and not very neceſſary.

It is altogether (as a man may terme it) a chriſtall (not flattering glaſſe) of all true godlines, or a touchſtone of all ſincere harted worſhippers of God, & liuely anatomie of laying open of a good ſoule. Whereto the more one can find himſelfe like, the more mercy hath he found of God, and oweth him the more praiſe.

The firſt ſtaffe or octonarie, ſetteth out vntounto vsus a good … godly man or woman: and that 1 at large, as may be ſaid. 2 In more ſpeciall ſort.

The more at large, or in generall ſetting forth of a good and godly perſon, is in the three firſt verſes: and that after two p. 48ſorts. 1 From the duties of this party, 2 From the commendation of his eſtate.

The duties are ſixe, two and two linked together in eueryevery verſe.

The commendation: that ſuch parties are bleſſed.

But before wee can as we ſhould with profit conſider of this, or other ſuch places of ſcriptures, where morrall duties are commended or commaunded, ſomewhat before hand muſt be knowne.

Firſt, that though no word be ſpoken of Chriſt, it muſt alwayes be vnderſtood, that he is the full, and onelyonly cauſe of eueryevery of our ſaluations.

2 That theſe and ſuch like duties are then commended in any party, when the party is firſt in Chriſt, that is, for Chriſtes ſake hath pardon of his ſinnes, and imputation of accounting of true righteouſnes, otherwiſe not.

3 They muſt come from faith working them for conſcience to Godward, for the deed done only neuer pleaſeth God.

4 In this and ſuch like places, are not the cauſes why one is happy (ſo is hee onelyonly for Chriſt) but the ſignes which ſhew that he is happy.

5 They muſt not be vnderſtoode in the rigour & ſtrictnes of the morrall law, but for the continuall deſire, purpoſe, and endeauour to doe them, and ſorrowing when we cannot doe them, & if we faile, to aske pardon, & ſet a freſh vponupon them, alwayes labouring to proue better & better.

6 That all defects and blemiſhes, for Chriſtes ſake, are, and ſhall be pardoned.

Nowe come wee to the duties which in nature be firſt, Ʋerſe, 1 though the Prophet begin with bleſſednes, which as it is moſt excellent, would rauiſh any mans hart after it, and encourage that, whatſoeuer might ſeeme to hinder, theſe duties ſhould be practiſed: but of this afterward.

The firſt duty, is vpright in the way.

Way is taken diuerſly: here vnproperly, as it is very often in the ſcriptures. For,

1 A warrantable kind or eſtate of life,

common calling of Chriſtian.

particular calling.

2 For warrantable cariage in, or vſage of that kinde of life.

Where-vponupon we may perceaue: that,

1 The ſcripture would hauehave none inuent courſes of life, they muſt take them as their way left of God.

2 As in the way one may meete with many inconueniences, againſt which he prepareth, ſo ſhall he in his life, ſo as none ſhould euer hope alwayes to be ſecure.

3 If in way he goe not forward, he is neuer the better, ſo if we doe not encreaſe in goodnes, we loyter in our life.

4 Our Countrey and home is in heauen: let vsus not ſet downe our ſtaues heere.

1 This way is ſuch, as that it is one, pointed out by the ſcriptures, walked in by direction of them, bringing to one home. So ſaith Ier. 32, 39.

Wherefore he blameth them who goe about to change their wayes, Ier. 2.36. looke Pſal. 125, 5.

EueryEvery one ſhall not be ſaued, walking in his particular way, what ſo euer it be, as the Turkes thinke, and Atheiſts would hauehave it.

He muſt enquire of the old way, Ier: 6, 16. and know that that is the way, and walke in it. Eſa, 30, 21.

2 This way is ſuch as eueryevery one muſt walke in it.

Well therefore hauehave the tranſlatours ſet downe the word their; which is not in the Hebrew, to open the meaning of the holy Ghoſt.

1 No man muſt be inordinate, or out of a calling.

2 Not ſo buſie to cenſure others, as firſt to looke to him ſelfe.

Vpright, the Hebrew word is Temime.

The word Tam, whereof it commeth, doth ſignifie

properly.

vnproperly.

It ſignifieth properly, when it is put for a thing perfect in the kinde of it, ſo as it wanteth nothing: ſo is the law of God ſaid to be, Pſal, 19, 18, & ſo Thummim in Aarons breſt p. 49repreſenting Chriſtes full holines.

It ſignifieth vnproperly, when it is put for a thing where ſomewhat is wanting, though it come very neere, or endeuoureth to come neere to full perfection: as often is ſeene in many places of the ſcriptures. So was Noah, Iob, Tam, or perfect, though they wanted ſomewhat.

So is it taken in this place. For the moſt vpright in the world (Chriſt onelyonly excepted) hauehave not had all.

So as that the ſuppoſed perfection of Pelagian or Romaine Catholique, cannot warrant it ſelfe.

Now this which ſignifieth ſomewhat vnproperly, is likewiſe taken two wayes: 1 for ſincerity. 2 Vnblameablenes.

For ſincerity, as 1, Kings, 9, 4.

And is quite contrary to hypocriſie.

Hypocriſie is moſt naturall, diſpleaſing God, hard to diſcry in a mans owne ſelfe, and will creepe into eueryevery good duty toward God or man. And yet for all that, men muſt not be hypocrites, but ſincere. Which the better to know, conſider what is ſincerity, how neceſſary, how to be tried, how to be kept.

Sincerity or vprightnes in this place firſt meant, is conformity of the whole man, with ſound and full information to euerlaſting life.

This information is in the truth of God, well vnderſtood and beleeued.

The whole man is ſoule and body, thoughts, will, & practiſes at all times.

Conformity is faſhioning all things according to ſound truth.

A ſincere man is like a chriſtall glaſſe, with a light in the middeſt, which appeareth through eueryevery part thereof: ſo as that truth within, breaketh out in eueryevery parcell.

Sincere men therefore, 1 are in eueryevery thing alike.

2 Shine from the heart within. 3 Cannot poſſibly lie hid.

It is ſo neceſſary, as nothing without it can pleaſe God.

What the fruites of it be, looke Prouerb. 2, 7, 21, Prouer. 10, 9, Prouerb. 11, 3, 6, 20, Prouer. 28, 6, 10, 18, Pro. 2, 9, 10.2, Cor. 1, 12.

A man may try whether it be in himſelfe.

1 If hee account of things according to their nature, of great, greatly. Hypocrites will ſtraine Gnats, and ſwallow Cammels, will be curious in ceremonies, and omit greater things: ſincerity will in their place regard both. Therefore ſerueth the true light in the hart.

2 If he be moſt ſeuere towards himſelfe. Hypocrites are moſt hard to others: looke Iohn, 8, 3. Math. 7, 3. the ſincereſt are moſt fauourable, as being priuie to the in bred corruption. So was Iob toward his children, tollerating their banquetting, though himſelfe were not with them. Ioſeph toward Mary with child, &c.

3 If he be more carefull to pleaſe God then all the world beſide: Hypocrites doe all things to be ſeene of men, make more of the reputation of the world, then the witneſſe of their owne conſcience.

4 If he be willing to beare aduertiſements, admonitions, reprehenſions. A ſincere party meaneth wel from his hart, and therefore can be content to be called vponupon: the hypocrite is vnſound at the hart, and cannot abide to be gaged, he is touched on the gall, ſo did the Iewes to Stephen. Act, 7, 54.

5 It is impoſsible to be ſmothered, it will breake open, & cannot lie hid: hypocrites are couchant, & can hauehave a faire gloue on a foule hand.

This is kept and preſerued, 1 by the ſincere milke of the word, 1, Pet. 1, 2. and continuall deſire to be enformed in the ſound truth.

2 The more one endeauoureth to ſearch and ſound him ſelfe, the better ſhal he preſerue his ſincerity. Standing waters corrupt.

3 Often ſetting of a mans ſelfe in the preſence of God, and before his iudgement ſeate.

Thus much of the firſt acception, the other followeth, p. 50which is vnblameablenes: not that the ſeruant of God ſhal not ſometimes be charged with ſomewhat amiſſe, or ſhall not in a ſlip be ouer-taken: but,

Vnblameablenes is ſuch vprightnes, whereby a mans life cannot be noted with any raigning ſinne after his effectuall calling: ſo was Samuel, Iob, Paule, and ſome others, as Elizabeth and Zacharie. Luk, 1.

Now both theſe, ſincerity, and vnblameablenes, muſt be in one party, and in all the life. But ſome may ſay, that is impoſsible: for aunſwer heereto, looke the fift and ſixt generall remembrance, in the beginning of this Pſalme.

Now by this before, we learne, that,

1 Vprightnes of ſincerity, and vnblameablenes, as it is moſt neceſſary, ſo ſhould it be with the firſt, or elſe all will be vnſound, neither would the Prophet hauehave ſet it firſt.

2 And that we muſt iudge of our ſelues, and others, by vprightnes in the way, that is vocation of a Chriſtian, or any other more eſpeciall: the world doth otherwiſe, they commend for things that are not of a mans calling.

Thus much of the firſt duty, the commendation followeth.

Bleſſed, that is, ſuch parties are happy, or happineſſes, that is, many bleſsings belong to ſuch, or it is, and ſhall be happily to ſuch, for ſo many wayes may the word be taken.

The Prophets meaning is, that ſuch parties are in an eſtate moſt to be liked, and longed for: as the world count happy thoſe in whoſe ſteedes they could wiſh themſelues.

I thinke it not the fitteſt heere to diſpute of bleſſednes, what it ſhould be, or what good things it containeth in it, that is not the Prophets meaning. Whoſoeuer would know this, for the cauſe of bleſſednes, let them looke Pſal. 32, 2, Rom. 4, 7, and for the fruites the beginning of the 26 of Leuit. and 28 of Deutrono.

This bleſſednes which is heere named, hath two degrees in

this life.

the life to come.

Bleſſednes in this life, may be called bleſſednes of grace.

Bleſſednes in the life to come, of glory: of theſe hauehave one, and be ſure of both.

Heere though, is principally meant bleſſednes of grace, whereto a man may reach in this life, as alſo Mat. 5, 2, 3, &c. Math. 13, 16, Pro. 28, 14,

That vpright men are happy, it is moſt certaine, no vprightnes, but by the ſpirit of ſanctification, no ſanctification without iuſtification, no iuſtification without forgiuenes of ſinnes, wherein is bleſſednes. Pſal. 32.2. Rom. 4.7. God is vpright mens ſhield, Prouerb, 2, 7. The Lord delighteth in them. Prouer. 11, 20. What can be more. And if hypocrites be ſo curſed, as indeede they are, ſincere cannot chooſe but be moſt happy. Was it not this, that made God fauour Noah, Iob, &c. Wherefore,

1 They greatly erre, who thinke the godly of all men moſt miſerable.

2 All happy men are in a ſure eſtate, that cannot be loſt. Happines of grace is ſurer then of nature. That was in our owne keeping, and was loſt. This is in Gods fauour, which is vnchangeable, and cannot miſcarie.

So as that all vpright men may hauehave ſound conſolation, that they neuer ſhall faile.

3 Vpright men may hauehave many afflictions, as indeede they hauehave, as Abraham, Iſaack, Iacob, Dauid, Abel, &c. yet are they bleſſed.

So as that no outward or inward afflictions, of what kind ſo euer, can hinder an vpright mans happines. Nay they ſhal further it. Math. 5, 10.

Wherfore iudge no man by his afflictions to be out of the fauour of God, elſe might Lazarus hauehave beene thought amiſſe of.

4 If vpright perſons are happy, then hypocrites and notorious ſinners are wretched, and yet enioy they much outward proſperity.

Outward good things therefore, doe not alwayes ſhew that a man is happy.

5 And ſeeing that vpright men are happy, who would not labour to be vpright, though it coſt him (as it wil great) p. 51neuer ſo much endeuour?

Hitherto hath beene the firſt duty & commendation of it, now followeth the ſecond, which is, Walking in the law of Iehoua, ſet out by the parties in whō it is, who are ſaid to walk.

In this duty are two things to be conſidered, 1 The practiſe of walking. 2 The forme or rule, in the law of Iehoua.

To walke, is a borrowed word, as that before of the way: and ſignifieth the ordering of life, and hath in it two things. 1 That as in a way there are many ſteps to be ſet, ſo are there ſundry particulars in life.

2 That as in the way, eueryevery ſtep muſt be ordered, ſo muſt eueryevery particular of life be.

Of the particulars which are in life, there is 1 the beginning or head of the way, the hart. 2 Paſſages on frō the hart.

The hart is to be vnderſtood the ſoule, that is minde and will, from whence as from the hart of the body naturall life commeth, ſo the beginning of godly life muſt proceede.

The ſoule therefore muſt as the firſt ſtep, be ſet in the law of God, out of which if it ſtand, all other things run ryot.

This is the more to be thought of, for that the hart by nature is turned from God. 2 It is very hard to recall it, & fixe it. 3 And being once ſet, will eaſily draw the whole man.

Paſſages from this fountaine & head, are 1 Kinds of life. 2 Duties of life.

Kinds of life, are particular callings. EueryEvery one muſt be warrantable by the word of God.

Duties of life are the practiſes and works of ones calling, generall, or ſpeciall. Of which ſort are,

1 Thoughts. A motion without conſent.

2 Affections, motions with ſome kinde of feeling, as ioy, hope, feare, louelove, hatred, &c.

3 Actions, wherein beſides ſome inward conceite, ſomewhat is performed, and theſe are of ſundry ſorts.

1 Naturall: ſuch as are for the neceſſity of life, as eating, drinking, ſleeping, &c.

2 Domeſticall, ſuch as are belonging to the family, as of husband, wife, father, children, maiſter, ſeruant.

3 Politicall, any way belonging to publique gouerning, as Prince, Magiſtrate, Subiect, &c.

4 Religious, which any way belong to the worſhip of God.

5 Ludicrous, which are of recreation, and diſport.

In eueryevery of theſe, eueryevery ſtep (as it were) is carefully to be ordered: neyther is it ſufficient to hauehave a generall good meaning to pleaſe God, vnleſſe we endeuour in eueryevery particular ſo to doe.

Salomon commaundeth vsus to looke to our feete, Eccle. 4, 17, & Paul chargeth we ſhould walke circumſpectly, looke Pſal. 119, 105, Pſal. 139, 2, 3.

Hereby it appeareth, 1 that they doe not their duty, who onelyonly carry a generall purpoſe to doe well, vnleſſe they endeuour the ſame in particuler.

2 That none can be too carefull of his walking, and leading his life, ſo as it is a falſe charge to count any too preciſe.

3 And that if eueryevery particular ſhould be looked vntounto, a man had neede of great knowledge and wiſedome out of the ſcriptures.

Thus much of the practiſe of walking, now followeth the forme or rule, whereto this walking is to be framed, in the law of Iehouah, which ſo is to be vnderſtoode, as that it muſt be alone: ſo Pſalme 1, 2. and Pſal, 119, 97, for indeede there is none who can preſcribe a ſufficient rule but onelyonly God, whoſe wiſedome and iuſtice is aboue all creatures.

Heere therfore is thruſt out, 1 nature which (the Stoicks ſay) if we follow as a guide, we ſhall neuer doe amiſſe. Nature is corrupt.

The beſt life in this kinde, is but ciuill, which indeede nowe a dayes in the world doth carry the greateſt ſhew, where onelyonly appearance preuaileth.

It is a moſt dangerous courſe, not for that it is not neceſſary, but for that moſt commonly it abandoneth all power of true godlines.

2 And ſeeketh only the report for honeſty among men.

p. 52It differeth from true Chriſtian life, becauſe that ciuill life hangeth vponupon the reputation of men, which if it obtaine, it is content, Chriſtian life is ordered by faith, that is knowledge of the word, and application of Chriſt.

2 Ciuill life reſpecteth men moſt, Chriſtian life endeuoureth to pleaſe God.

3 Ciuill life is not very carefull of religious duties, Chriſtian life is in publique, and priuate, the other not much.

4 Ciuil life maketh no great conſcience of ſmaller ſinnes, as in ſwearing leſſe oathes, idlenes, gaming. Chriſtian life doth.

5 Ciuill life neuer taketh any care to reſiſt the ſinnes of the time, Chriſtian doth.

2 Heere is remoued eueryevery mans owne particular courſe, which he ſetteth to himſelfe, and pleaſeth himſelfe in. Iere. 44, 17.

3 Other folkes example is not a ſufficient rule.

The ſufficient rule is, the law of Iehoua, for the kinde, it is a law, for the Author, it is of Iehoua.

The law is heere, the word of God, and is taken particularly for the 10 Commaundements, or fiue bookes of Moſes. Generally, for the whole Bible.

It is taken generally in this place, as elſe where, 1, Pſal. 2. Pſal, 19, 7, heere-vponupon ſinne is counted tranſgreſsion of the law, that is, breach of the word of God written.

Now this name of law is to be vnderſtood, as of the whole body of the ſcriptures, ſo of eueryevery particular branch thereof, in ſo much as euen particular examples many times hauehave the force of generall doctrine. Marke then that,

1 The Papiſts erre who teach that ſome parts of the word of God are but counfailes, which a man may follow if hee will, and that all are not lawes, whereto one is bound.

2 That as ſubiects are bound to take knowledge of the lawes of the Land, ſo are they of the word of God.

3 And ſeeing that men will looke to the lawes of the Land, why ſhould they not much more to this?

4 So reade, heare, and thinke of the word of God, as of the law of thy life.

5 That as eueryevery law broken hath ſome penalty or other, ſo hath the law of God.

Now followeth the Author, Iehoua, Father, Sonne, and holy Ghoſt, know one well, know all well, know not all, know none.

Where-vponupon it followeth, that the Iewes or Turks lawes which they boaſt of, neither of thē acknowledging Chriſt, and the holy Ghoſt, is not to be counted the law of God. For the word of God wrongly vnderſtood, is not the word of God.

Nor ſurely the Papiſts doctrine, miſvnderſtanding many fundamentall grounds touching Chriſt: ſo as that none that is not orthodoxicall, cannot properly be ſaid to hauehave this.

This law is ſaid to be Iehoua, &c. becauſe,

1 He maketh it. 2 He can beſt iudge of the breaking or keeping of it. 3 He onelyonly can diſpence againſt it.

Wee gather then, 1 that no exception can be taken againſt this law, for wiſedome, iuſtice, equity.

2 That being Gods, it muſt be ſpiritually vnderſtood.

3 That wee remember God taketh knowledge of eueryevery ſtep that is awry.

4 That we muſt approue all our obedience to him, and doe all for his ſake.

5 And that it being ſaid that they walke in his law, the meaning is, that alwayes and in eueryevery place they ſo doe.

Now with this ſecond duty ſhould be repeated the word bleſſed, as indeede with eueryevery other of the foure which follow, but it may ſuffice to hauehave opened it once for all. Thus much of the two duties in the firſt verſe.

The ſecond verſe followeth, Verſe, 2 wherein are

two duties.

the commendation as before.

The two duties are, 1 Keeping his, that is, Iehouahs testimonies. 2 Seeking him, that is, Iehouah with their whole hart.

In the former of theſe two, which is the third generall dutie, are 1 obiect, or thing where about the endeauour is. p. 53His testimonies. 2 Act, the endeuour or practiſe about this thing. Keeping.

Teſtimonie, for matter and meaning, is the ſame with law, in the verſe going before, to wit, the written word of God: ſo is it likewiſe taken, Pſal. 197, and elſe where.

Now yet for the vſe of this name testimonies heere, for better vnderſtanding of it, it ſeemeth that teſtimonie or witnes, is a word which cannot well be vnderſtoode, without reference or reſpect to ſome other. Where-vponupon as the things are diuers, which may be reſpected, ſo may the particular ſence of this word be.

It is vſed in reſpect 1 of man to man. 2 Of man to God. And that ſeuerally or ioyntly, when GOD witneſſeth to man, or man to God, or both to each other.

Heere I iudge it to be, to be vnderſtoode betweene God and man ioyntly, and mutually, whereby God witneſſeth to man, and man to God. Now this ariſeth from the compact or couenant, which is betweene God, and his people.

For ſo doe God and man couenant. Looke Ier: 31, 31. God promiſing to take the people for his, that is to fauour them eueryevery way for things of this life, and of that which is to come: the people promiſing againe, to acknowledge & worſhip God according to his will.

This couenant he likewiſe maketh with particular men, Gen. 17, 7, 10, ſo is God called the God of Abraham, Iſaac, and Iacob. Heere-vponupon is that of the Ark of the teſtimonie, Exod. 30, 6, and Pſal. 122, 4, as a witnes of this couenant, and for that the tables of the couenant, or witneſſes of this couenant, were in it, Heb. 9, 4. Act, 7, 44.

So that the written law of God is the witnes or teſtimonie of the wil of God toward vsus, & of our profeſſion of our dutie towards him. So when God had publiſhed his law, the people profeſſed whatſoeuer the Lord commaunded, that would they doe. Deut. 5, 27.

Where-vponupon we are to take the proclamation of the law, Exod. 20, not ſo much for the very couenant of ſaluation, (which is but one founded on Chriſt) as for the articles or heads of the conuention & agreement betweene God and man. Theſe things God requireth, theſe things man will performe by himſelfe, or Chriſt.

Neither is this name of teſtimonies more to be vnderſtoode of the whole body of the law, then of eueryevery branch and clauſe of it, which witneſſeth the former.

So as that theſe teſtimonies are mutuall, declaring on Gods part, not why he is our God, but what he requireth of vsus: and on ours, not why we are receaued (for that is for Chriſt) but what we deſire to doe.

That God thus witneſſeth it is cleare, Deut. 4, 45, theſe are the witneſſes, &c. where the Geneuans note, that is, the articles and points of the couenant: ſo Deut. 6, 17, ſo Pſal. 19, 8.

That his people likewiſe doe witnes. Reade Ioſh: 24, 22. Deut. 5, 27.

Sundry vſes ariſe from hence, and firſt from the conſideration of theſe teſtimonies: 1 on Gods part to vsus ward. That,

1 Our chiefe care ſhould be to be in league with God, which is to vsus the fountaine of all good things, and without the which we can neither looke for, and ſhall be ſure to find no good thing.

2 So muſt we reade, and heare the word, as the articles which God requireth we ſhould ſubſcribe vntounto: and therefore had neede well to vnderſtand them.

3 It is a couenant of ſpeciall account, where are ſo many witneſſes and articles, and ſo many good things offered there-with.

4 That God cannot but take knowledge of the violating of it, and greeuouſly puniſh it.

2 On our parts who are Gods people.

1 EueryEvery ſeruant of God taketh vponupon him to obſerue euerie clauſe of the Bible, according to the wil of God.

2 EueryEvery ſinner witneſſeth againſt himſelfe, hee denieth his owne deede and agreement: he had ſubſcribed to the word of God, and by ſinning now ſeemeth to denie his owne hand.

p. 543 Where-vponupon it needes muſt follow, that their owne conſcience condemneth them.

4 Though theſe witneſſes for a time be not brought, yet certainly one day they ſhall, when the bookes ſhall be opened.

Now foloweth the act or practiſe of keeping: wherein are ſundry things.

1 Hauing the bookes of canonicall ſcripture, in their beſt originall, or tranſlated copies.

2 The true and proper vnderſtanding of them.

3 Keeping and defending them in their own meanings, againſt all falſe doctrine whatſoeuer.

4 Holding them in preſent memory.

5 Some iudgement, directing whereto eueryevery one is to be applied.

6 Continuall practiſe of them in life.

This is the third duty, whereto ioyne the word bleſſed as before.

The fourth duty followeth. And ſeeke him with their whole heart.

Wherein we are to conſider the

endeuour: is, ſeeking with the whole hart.

thing, where about the endeuor is, Iehoua.

Firſt take knowledge of the thing, which is in the word him. That is, as appeareth in the 1 ver: Iehoua.

Iehoua may be confidered as he

is in himſelfe.

reuealeth himſelfe to vsus.

As he is in himſelfe, we can neuer finde out (which is the end of ſeeking) and though we could, yet would it helpe but little.

But as he ſheweth himſelfe to vsus, wee may in ſome ſort finde, and muſt ſearch. Looke Deut. 29, 29. Ier. 9, 24: ſo Exod. 34.

Nowe GOD reuealeth himſelfe to be a

Creator and preſeruer,

Redeemer and Sauiour.

God Creator, & preſeruer, eueryevery man in ſome ſort knoweth without much ſeeking: ſo learne we, Act, 17, 27. Rom. 1, 20. Act, 14, 17.

So as that neyther men nor deuils are ignorant of him in part, who for all that doe not walke in his law. Titus. 1, 16.

Indeede it is neceſſary that thus wee ſhould know God, but it is not ſufficient.

Heere the Prophet ſetteth out a peculiar ſtate, wherein is bleſſednes, a man that knoweth the Creator may be wretched. Dauid ſetteth downe a proper marke: knowledge of the Creator is common.

So as that though to ſeeke God the Creator be required, yet it will not ſuffice.

Therefore are we in the ſecond ſence to vnderſtand Iehoua heere, to wit, as he hath bewrayed himſelfe toward vsus a Redeemer and Sauiour. Wherein indeede is eternall life, which if we ſeeke not, we ſhall not finde heauen. Him did the wiſe men ſeeke, him Mary and others.

Now in ſeeking of God our Redeemer and Sauiour, ſundry things are requiſite.

1 The truth of ſaluation and doctrine of the will, God touching that: ſo Ier: 9, 23, 24.

This conſiſteth in the articles of Chriſtian faith, the chiefeſt ground whereof is Chriſt, and thorough knowledge of him, 1, Cor. 2, 2, Phil. 3, 8, which truth, then may be in ſome ſort to be in vsus: when we can,

1 Diſcerne wholeſome doctrine from vnwholſome and vnſound.

Wholeſome is that which nouriſheth, and feedeth to euerlaſting life: ſo is not all truth. Chriſtes ſheepe therefore know his voyce.

2 HaueHave grounds and texts of Scripture, where-vponupon we build, whereto wee can hauehave recourſe, and not ſtart from them.

2 Is his fauour and reconciliation, or bringing into grace againe with him. Him therefore muſt we ſeeke, reconciled, and pacified. Ier. 31, 34. Who being angry, is moſt mighty, moſt iuſt,

p. 55Whom none can pacifie but Chriſt, who is our peace, and procureth vsus full and certaine iuſtification.

Which we ſeeke: when we 1 apprehend Chriſt. 2 Apply Chriſt.

Of this it ſhall be good to conſider the

meanes.

duties.

The meanes in vsus, is onelyonly faith, wrought and maintayned by the holy ſpirit.

The duties are: 1 Entrance to the throane of grace, Heb. 4, 16. Rom. 5, 2, which is when being animated by the merit of Chriſt, we can come into the preſence of God, & pray vntounto him.

2 Patient and reioycing minde, euen in the croſſe, vponupon perſwaſion of the louelove of God. Rom. 5, 3.

3 VponUpon perſwaſion of Gods fauour, to ſhew fauour to others.

3 Him muſt we ſeeke to obay. Pſal, 24, 4, 5, 6. Without which all ſeeking is looſing.

4 As to our ſtore-houſe of all good things when we want any, hauing alwayes recourſe vntounto him. Deu. 4, 29. Pſa. 27, 8.

5 And laſtly, ſo muſt we ſeeke him as to enioy him, and cleaue continually vntounto him.

All and eueryevery of theſe reſpects in Iehoua, muſt we hauehave, elſe ſhall not we ſeeke as we ſhould.

So as that all idle queſtions are heere to be remoued, and worldly ſearching. God knowne pacified, obeyed muſt be: which we are to finde out.

Thus much for the thing to be ſought, now followeth the endeuour. Seeking with the whole hart. Wherein is, 1 the action. 2 The adiunct.

The action is, ſeeking.

Seeking when it is true, is alwayes with deſire.

Deſire alwayes ſheweth ſome abſence, either of the thing, or ſome circumſtance, or quantity, or quality.

Of eueryevery or all of theſe, the liuelier the feeling is, the greater is the deſire.

Deſire is alwayes encreaſed by opinion of

neceſsity.

excellencie.

Both which in God, cannot but be moſt infinite: ſo as the deſire ſhould be great. It alwayes hath,

1 Often and earneſt practiſe of praying.

2 Diligence in the vſe of ordinarie meanes: where much chriſtian and godly wiſedome is neceſſary, to be able to know what meanes ſhould ſerue, and to what purpoſes.

3 Paynes and conſtancie: ſuch as is in ſeeking gold and precious ſtones.

4 LoueLove of the thing gotten or found. 5 Care to keepe it. 6 Loathnes to leeſe it.

Thus much of the action, the adiunct or property followeth. With the whole hart.

Hart is heere put, not for the fleſhy part in the body, but by a metonimicall ſynecdochę for the ſoule, & ſo after for the whole man, body, and ſoule, and is onelyonly named, for that: 1 this firſt ſhould be ſet about ſeeking: 2 and truly ſet, will neuer giuegive ouer till it finde: 3 and will eaſily draw the whole man after.

The Prophet therefore meaneth, iudgement of the ſoule, affections of the will, and afterward endeuours of life.

Now theſe doe ſhewe that 1 firſt the iudgement and affections ſhould be ſet on God: elſe nothing will follow.

2 That this is truly as from the hart: 3 is earneſt: 4 and with ſome feeling.

This hart muſt be whole, which is taken two wayes

ſtraightly.

largely.

Straightly, for ſincerity againſt hypocriſie. I thinke not ſo much meant heere, as before in vprightnes.

Largely, in regard of more duties then one, euen of the whole lawe of God. And that after two ſorts, 1 Legally. 2 Euangelically.

The legall acception of whole hart, is when it is taken according to the ſence, and intent of the whole morrall law of God, and then it ſignifieth the perfection of all duties in p. 56manner and forme, both for the number and meaſure of them. Which neuer any man performed but Adam before the fall, and Chriſt ſince, neyther indeede can any man. So that it is not to be vnderſtoode heere, for the Prophet ſpeaketh of poſsibility, and practiſe, elſe could no ſuch parties be bleſſed.

The euangelicall acception is, when it is ſo taken, as that by the doctrine of the Goſpell, and ſpirit of Chriſt, a party is ſo renued, as that he can performe it acceptably to God. Which is: when,

1 Chriſtes full performance is imputed to the party.

2 The parties hart is renued to 1 deſire, 2 purpoſe, 3 endeuour thus to doe, 4 with continuance and encreaſe. In which ſence heere are we to vnderſtand it. So as none with theſe is to be diſcouraged, if he can riſe after many foiles.

This may a man ſomewhat perceaued in himſelfe. If,

1 Firſt in time and order generally for a mans whole life, and particularly for eueryevery day he ſeeke God, as wee hauehave ſhewed before, and that moſt earneſtly.

2 He ſeeke God for himſelfe, and other things for God, neuer caring for any things more then they helpe to God, or are with, or aſſure Gods fauour vntounto vsus.

3 Hee had rather leeſe all, yea his owne life then the fauour of God.

This he may be little and little ſee in loſſe of fauour, pleaſure, honour, profit, reputation, &c.

4 From the aboundance of the hart, the mouth ſpeaketh, the feet goe, the eyes looke, the eares heare: principally reſpecting God, his will and fauour in eueryevery thing.

Thus much for the fourth duty, the fift and ſixt follow in the third verſe. Surely they doe none iniquity, Verſe, 3 they walke in his wayes.

Wherein wee may ſunder the

duties.

certainty, in the word ſurely.

The duties are

fift, not doing iniquitie.

ſixt, walking in his wayes.

not, no prayſe is it. Therefore if Dauid had forborne when he might hauehave ſent his Minions for Bathſheba, and had her in his ſecret chamber, he had done well. Cain is not to be commended for with-holding his hands from Abel, in preſence of his Father, when that after he ſlew him in the field. The Patriarches if they had not ſold Ioſeph, when they had him in their hands, and Ziba not accuſed Mephiboſheth, when he could not ſpeak in his own defence, had wel done.

3 Others, a man may commit though none know: the forbearing of theſe is not doing iniquitie. Therefore did Gehezai, Cain, Achan, Dauid, Ananias, and Saphira, commit iniquity though it was in ſecret. No, though it were poſſible to commit iniquity, and God not know, yet for the filthines of it, muſt it be auoyded.

Now follow ſome other kinds of iniquity: againſt

men.

God and his law.

Both theſe becauſe all agree they ſhould be ſhunned, we ſhall not neede to ſpeake of.

1 Some iniquity there is, which in more ſort ſpeciall may counted ones owne, whereto his naturall diſpoſition enclineth, cuſtome carrieth, kind of life draweth: ſo hauehave ages, ſteps, callings, ſundry iniquities, which they are more in danger of, then others: theſe muſt be forborne. Pſal. 18, 24. ſmall praiſe is it for old men not to offend in young mens ſinnes, &c. they muſt forbeare their owne.

But ſure it is a very hard thing, heere not to be deceaued. Nature flattereth it ſelfe, and blindeth, cuſtome hardeneth. Somewhat may we finde out our ſelues.

1 If we ſearch, and alwayes ſuſpect our ſelues.

2 If we are carefull to hauehave faithfull aduertiſers of vsus, and will beleeue them. Sooner ſhall another eſpie our faults, then our ſelues.

3 Neglect not to marke euen the ſpeeches of enemies, for though they commonly neuer ſay all truth, yet they wil hauehave ſome occaſion or beginning from our ſelues: which is good to marke.

4 Where a man moſt liketh, take heede he be not there p. 58moſt deceaued.

2 Againe others there are, which may be tearmed the ſinnes of the time and place, of the faſhion of the Country or world. Rom. 12, 2, Ephe. 2, 2.

For this cauſe are Lot, Noah, Enoch, and infinite others, for that they were not caried away with the multitude, renowned.

Paule ſeemeth to ſet downe the ſinnes of this age of the world. 2, Tim: 3, 2, 3. So to liue in the Court forbearing, Court ſinnes is the duty, the like might be ſaid of infinite others.

3 Beſides, ſome are iudged leſſe then others, as ſwearing by faith and truth, playing at cards and tables, drinking, &c. and yet all iniquity, euen theſe muſt be ſhunned. Therefore muſt we walk circumſpectly, Ep. 5, 15, look 1, Cor. 5, 6.

The leaſt wound in the heart and braine is deadly, ſmall leakes in ſhippes, or breaches in walls neglected, leeſe Citties and ſhippes, ſo is it for ſmall ſinnes, to the loſſe of the ſoule: yea, indifferent and warrantable things, if they be with ſcandall (that is with hinderance of others in they way to euerlaſting life) are greeuous ſinnes.

Of this kinde is it to doe a little euill, that a greater good may follow vponupon it. This is iniquity to be hated.

Other kindes of iniquitie might hauehave beene named, but theſe ſufficiently ſhew, that wee all commit ſome one or other kinde of iniquity, whereby we are wretched, and had neede to ſeeke to Chriſt.

Hitherto of the obiect, the action or practiſe denied, is not doing.

Doing doth ſignifie, any way of committing, or conſenting to ſinne, in our ſelues or others: which may be nine wayes, according to the verſes.

Commaunder, conſenter, aduiſer, and ſoother.

Abbettor, partaker, concealer, not hinderer.

Not wraying full known ſinnes, theſe all each with other.

Doe ſinne and iniquity what euer men cenſure.

Thus much of the fift duty, now followeth the certainty and ſurenes of it, ſurely. This is moſt aſſured, for that the ſonnes of God cannot commit ſinne. Gods ſeed remaineth in them.

And this the ſpirit ſetteth downe, not for that this truth can be doubted of in it ſelfe.

1 But for that the wicked are wont to cenſure the godly, and thinke moſt hardly of them for their ſlips, Gods ſpirit faith otherwiſe, vvhat euer wicked men iudge, theſe doe not commit iniquity.

2 Againe, for that the godly are much greeued with themſelues, and diſcouraged at their ſlips, whereas they are to be comforted, that God doth count this iniquity.

Now then from all this of not committing, and doing of iniquity.

1 Learne we all what a great profeſſion a Chriſtian maketh, to forbeare all kinds and reſpects of ſinne.

2 Let vsus diſcourage our ſelues what we can, from committing of iniquity.

That may we doe if we conſider: 1 It diſpleaſeth God, our ſo good a Father. 2 It was that which crucified Chriſt, our ſinnes, more then the hands of the Iewes: 3 It daunteth, and rebateth, greeueth, and almoſt putteth out all graces of the ſpirit in vsus. It dimmeth our knowledge, weakeneth our faith, ſtayeth our prayer, ſtoppeth our harts to the word, &c.

4 A man ſhall hauehave much a-doe to riſe after any great ſinne: It coſt Dauid and Peter many ſower teares. 5 Sinne deſerueth all kinde of puniſhments now and heereafter: 6 And hath moſt ſharply beene puniſhed.

3 We ſhould what we could repent for former committed ſinne, but endeuour to preuent ſuch as wee might be likely to fall into. It will be ſome helpe for vsus this way. 1 Alwayes to thinke that the Angels behold vsus, yea, that we doe nothing, but that God himſelfe vieweth and loketh vponupon, 2 What we may, alwayes to giuegive our ſelues to exerciſes of religion and good company, ſinne dare not be there. 3 Remember thy Baptiſme, what thou diddeſt promiſe p. 59there: to renounce the world, fleſh, deuill, and endeuour to keepe Gods commaundements, and howe that God will not hold him guiltleſſe, that taketh his name in vaine. 4 Cenſure your ſelfe ſharply for ſmaller ſinnes, and thinke none little, ſo ſhall you be more able in time to forbeare all, thinketh Chriſoſtome. 5 Not onelyonly ſo, but if you would forbeare ſinnes, be not too bold to aduenture vponupon all indifferent things. 6 Reſiſt ſinnes in the beginning. 7 Bernard ſaith, that three wayes was he kept from ſinne: by taking away occaſion, hauing ſtrength to reſiſt tentation, and ſoundnes of affection. 8 Remember how ſhort and ſmall the pleaſure of ſinne is, and how long and greeuous the puniſhment is. 9 Often receaue the Lords Supper.

Thus much for the fift duty, the ſixt followeth: They walke in his wayes. And this all Interpreters reade not alike: ſome thus, they worke none iniquitie, who walke in his wayes, others they worke none iniquity, but walke in his wayes: it is moſt plaine and ſimple to reade it, without eyther relatiue or aduerſatiue particle, as is likewiſe in the Hebrew.

This duty is ſet out affirmatiuely, after the former negatiue, not onelyonly according to the manner of the Hebrew tongue, which ſetteth one oppoſite out by the other, but alſo to ſhew what kinde of ſanctification we ſhould hauehave, ſuch whereby we ſhould not onelyonly forbeare ſinne, but follow holines & righteouſnes. Heathen people & hypocrites abſtaine from many things, they doe not all which are commaunded.

There are in this ſixt duty

act of walking.

obiect, in his wayes.

The act of walking is metaphoricall and borowed, & declareth ſetting, and ordering of life: wherein, beſides the things we hauehave had before, are,

1 Ability to diſcerne the right way frō by-paths, & to put a difference betweene Chriſtes voyce & others. Ioh. 10, 4, 5.

And this commeth by the bright Lampe of the word of God the word of God, the worke of it is any way profitable for mankinde, to ſoule or body, for this life or that which is to come. Take heede of others.

The duties are well done, if firſt, 1 the party who performe them be in Chriſt, that is, be iuſtified: 2 doe the duties for conſcience to God, and in obedience to Gods commaundements: 3 he call vponupon God in the beginning of his worke, for gift ſufficient and enlarged, for a bleſsing of his worke, and thanks afterward: 4 his minde be alwayes free, euen in the worke, that he can lift vp himſelfe to God, & neuer be vnfit for duties of godlines and charity. If ones works be not thus done, himſelfe can hauehave little comfort in them.

In that the Prophet nameth theſe wayes, without deſigning which or how many, he would not hauehave vsus doubt of any, but that a party who deſireth to be in bleſſed ſtate, ſhould endeuour in all. Some like ſome, few all. All who will be bleſſed, muſt runne on in all. Whatſoeuer the Lord commaundeth (ſaith the Iſraelites) that will we doe. Deut. 5, 27.

Heere muſt be repeated againe the particle ſurely, in the ſence, and for the reaſons we had in the duty immediatly going before.

Thus much for the ſixt duty by way of doctrine, ſome vſe would further be made of it: 1 to exhort vsus to walke in theſe wayes: 2 to giuegive ſome helps to further vsus in this walking: 3 to try whether we walke aright.

We may eaſily, euen exhort our ſelues if we would, 1 but think, that theſe are the onelyonly wayes, all other are by-paths, Pſal. 125, 5. Eſa, 30, 21.

2 That this is Gods commaundement, walke in the way. This is the way, &c.

3 And that once entred in, we ſhould finde them moſt ſweete, and eaſie, and that his (that is Gods) commaundements are not greeuous. 4 Beſides, company will doe much, where Chriſt, his Apoſtles, and Prophets, and all holy men of all time hauehave taken this courſe: 5 So as in this p. 61way they hauehave beene bleſſed: 6 and can but out of it be moſt wretched, and miſerable.

Beſt helpes and meanes are, 1 the ſpirit of God, who will leade his into all truth, by whom we muſt walke. 2 Forget that which is behind, looke to that which is before. Philippians, 3, 14. 3 Not to goe forward, argueth going backward.

We ſhall try whether we walke aright: 1 If wee follow our guide, the ſpirit, and word. 2 If the godly who know this way, and walke in it, cannot finde vsus ſwaruing. 3 If we draw neerer our home in heauen.

Verſe, 4 Thus much for the ſetting out at large, and in generall, of a godly man, now followeth the more ſpeciall, vnderunder the perſon and example of the Prophet, and that from the beginning of the 4 verſe, to the end of the eight, and that as after in order wee ſhall ſee, by ſixe ſundry properties or graces.

But heere a queſtion may ariſe, how farre we may build vponupon particular examples, generall doctrine?

Aun. Examples are, 1 bad, which we muſt onelyonly auoid alwayes. 2 Good. 1 Extraordinarie. 2 Ordinarie.

Extraordinarie are good examples but of ſome particular parſon, at ſome ſpeciall time, by ſome ſpeciall commaundement, or priuiledge. Of which ſort is Moſes killing of the Aegiptian, Exod. 2. Abrahams purpoſe to kill his ſonne, Phynies fact in ſlaying the adulterers, the Iſraelites in robbing the Aegiptians, Moſes faſting 40 dayes, &c. Theſe ſome call heroycall, or aboue the common reach of man, examples, and preſidents.

Theſe in the parties at that time, and vponupon the commandement, and inſtinct of God are commendable: but of vsus not mutable, vnleſſe by vertue of ſuch like priuiledge, as the perſons who performed theſe facts had.

Ordinarie examples are good, and of ſuch facts and duties, as ought to be in all parties of the ſame kind of calling, at all times by vertue of the generall commaundement, as all duties of the law and Goſpell: the which both may, and muſt

Thus doth God commaund. Leuit. 26. Deut. 28. Rom. 2.6, 7, 8, 9.

In Gods commaundement: 1 is a moſt cleere bewraying of Gods will, otherwiſe, if it could not be vnderſtoode, it might rather ſeeme to be a charme then a charge. 2 And that in all the particulars which God doth require.

Now though the Prophet ſeeme to ſay that God hath commaunded, leauing it doubtfull whether he doth ſtill, and for euer commaund. Yet it is moſt certaine that Gods morrall commaundements, as theſe are, and of the Goſpell are continuall, ſounding in the word, and not mute, euen in harts of Gods children.

1 We muſt thē ſo long as the word is in the world, know that that is the recorded charge, which continually and euerie minute is renued.

2 So alwayes be exorciſed in the word, as remembring that then we are hearing, and taking our charge.

3 And that the more particulars are plainly deliuered, the better ſhall wee be helped to our duties: neuer reſt in generalls.

4 Knowe that the breach of the leaſt commaundements, hath puniſhment, as performance of the leaſt reward.

The kinde of duty followeth, To keepe thy precepts dilligently, whereof is, 1 the matter, Keeping thy precepts. 2 Manner, or adiunct, dilligently.

In the matter

obiect, precepts.

act, keeping.

The word precepts is in Hebrew Pickkude, ſignifying precepts of vnderſtanding, which God hath ſet, and placed in the hart, and vnderſtanding teacheth thē, as Rabbi Dauid ſaith; and are for ſubſtance the ſame with law teſtimonie as before: neuertheleſſe, ſince it pleaſeth the ſpirit of God to vſe ſome ſundry names for one thing, it muſt needes be with ſome difference. I iudge therefore that the word of God heere is called by this name, in regard of the knowledge p. 63Gods ſeruants hauehave of it, as of the which any of them cannot altogether be ignorant. They are therefore that which Iames calleth the word engraffed. 1, 21, or ſpringing in or among you.

God is wont to ſow it, and make it grow into the harts of his ſeruants.

Then is it thus engraffed, when it is mingled with faith, Heb. 4, 2. which is: 1 when one beleeueth it to be true: 2 and beleeueth that it belongeth vntounto him.

Heere therefore doth GOD forbid to doe any thing againſt the ſhining truth of his word in our hearts, nay hee commaundeth to doe all things there-after.

For ſuch are theſe precepts knowne, vnderſtoode, beleeued to be the truth of GOD. For better vnderſtanding whereof know that,

It is one thing to ſinne, ſo as that ones conſcience may accuſe him, and another thing to ſinne againſt a mans conſcience.

Who ſo euer ſinneth at one time or other, his conſcience wil accuſe him. But eueryevery one that ſinneth, doth not ſinne againſt his conſcience.

To ſinne againſt ones conſcience is, after knowledge of the will of God had, and ſhining in the hart, to doe againſt it. Which God doth heere forbid, and requireth that according to the knowledge of Gods precepts wee ſhould doe.

True it is that ſometimes Gods children, euen ſinne (which is a fearefull thing) againſt their owne conſciences, which they neuer ſhould doe: for who ſo euer knoweth, and doeth not, to him it is ſinne. Yea, if he be falſly in conſcience enformed, it is better to doe with, then againſt his conſcience. Indeede the ſafeſt way is rightly to inſtruct the conſcience.

Now then, whereas the ſeruants of God hauehave the knowledge of Gods commaundements, & are ſomtimes drawne to doe againſt their knowledge, God chargeth they ſhould not ſo doe.

Leaſt wee ſhould doubt whether Gods children are brought ſometimes to doe againſt their knowledge, call to minde Adam, who could not be ignorant, Dauid, Peter, and ſuch other.

Indeede there is a difference Gods children thus ſinning, and the world, and wicked: 1 Gods children effectually called, hauehave alwayes a ſetled purpoſe, and endeuour not to ſinne: ſo hauehave not the reprobate, nay they purpoſe to ſinne.

2 The reprobate and wicked deſire to hauehave the knowledge of God, which they hauehave ſhining in their harts, put out, the elect deſire, to hauehave it more cleare & bright.

3 The elect in their ſinning at the inſtant of it, hauehave their knowledge which they hauehave of the will of God, obſcured that they cannot ſee. Vehemencie of tentation raiſeth ſuch a cloude, as hideth the light of vnderſtanding, ſo did the wine intoxicate Noah and Lot, Dauid likewiſe and Peter were thus beguiled, that though before they knew, yet now tentation made them forget God: the wicked in the middeſt of their ſinnes, ſee, and know they ſhould doe otherwiſe.

4 The elect, when ſo euer any knowledge of God ſhineth in them, if they ſinne, it is with great ſtrife and contention of the fleſh and the ſpirit, as we ſee in Paule, Rom. 7, and Gal. 5, 17, the reprobate are not ſo, the ſtrong man holdeth them.

5 The elect are more greeued for theſe ſinnes then any other, they are moſt perplexed for them, and deſire to riſe out of them by renuing repentance, &c, ſo doe not the reprobate, but reſt, and ſometimes glory in them.

This ſeemeth to be the meaning of the words, the inſtructions are,

1 Neuer ſhall we fully profit by the word, till it be rooted and ingraffed in vsus.

2 In any caſe let vsus take heed, that we neuer ſinne againſt our conſciences: becauſe 1 nothing will ſo wound the conſcience afterward as this. 2 It is the high way to ſinne againſt p. 64the holy Ghoſt.

Now to helpe vsus this way, it will be good to.

1 Keepe as bright as wee can alwayes in our hearts, the light of the word of God ſhining.

2 Reſiſt the beginnings of tentations to ſinne, elſe continuing, and multiplying, they will grow too ſtrong. Tentations are like to the cloude that appeared to Elias ſeruant, little or nothing at the firſt, and preſently it ouer-ſpread the whole skie. Thoughts riſe in the head, & ſuddainly drowne the hart.

3 Take heede of ſolitarines: there would the deuil hauehave vsus alone hand to hand. Good company will keepe our knowledge the brighter, and helpe vsus with counſaile, example, prayers, &c.

4 In any caſe to take heede of the cuſtome of ſinne, that will take away the feeling, and iudgement of ſinne.

Thus much of the obiect, the act followeth in the word keeping, whereof before in the ſecond verſe. The word in Hebrew is diuers with that verſe, 2, of keeping, and beſides all that it did ſignifie there, doth further heere imply vntounto vsus,

1 To obſerue, that is heedfully to marke, and bend ones minde vntounto, ſo Eli marked Hanna. 1, Sam, 1, 12.

2 To keepe, or preſerue the thing ſafe, that it be not the worſe: ſo Dauid would be kept as the apple of Gods eye: Pſal. 17, 8. ſo Adam ſhould keepe the garden, Gen. 2, 15, ſo Cain denieth to be his brothers keeper, Gen, 4, 9.

3 So to keepe as the thing be not taken away, Pſal. 119, 44.

4 That it may be for vſe to our ſelues and others. Mala. 2, 7, for ſo were the prieſts lips to preſerue knowledge.

So that we ſee what our duties are.

1 To giuegive dilligent heede to the word of God, and the rather: 1 for that according to it, ſhould all our motions and practiſes be framed: 2 and is very hard in it ſelfe: ſo as it is needfull, that euen the leaſt things ſhould be heeded, hitherto belongeth that Iames, 1, 25. looking into the law.

1 The beſt & moſt holy muſt know, that alwayes there is ſomewhat before, whereto they muſt ayme.

2 Such deſires as theſe doe pleaſe God, and are a token of our profiting, while we can ſee our wants.

3 Alwayes ſuch deſires are commendable, when they are with purpoſe and practiſe.

Now foloweth the matter, that his wayes, &c. Wherein wee may conſider the

thing.

quality.

The thing wayes, and thoſe Dauids.

Wayes as before, kind of life, and duties thereof, deedes, ſayings, thoughts: mine, that is Dauids.

1 If thou for thy ſelfe Dauid thus prayeſt, why ſhould not eueryevery one ſo to doe for himſelfe.

2 And if Dauids wayes neede redreſſing, what ſhall any mans elſe doe?

This is the thing, the quality followeth, in the word directed.

Directing, is of the word Kun in Hebrew, which among other things ſignifieth two: 1 Straitnes. 2 Steadines.

Straitnes is when eueryevery duty is leuell with the word of God, nothing ſwaruing there-from. EueryEvery mans wayes by nature are crooked: 2 euen the beſt hauehave ſomewhat which may be amended: 3 they alwayes doe feare themſelues, leaſt eueryevery duty might be better.

Steadines is conſtancie, that is, continuance in ſtraitnes: and without this, all things are nothing. For what booteth it to hauehave ſomething, and not alwayes?

Now this is the more to be thought of, for that Gods children are alwayes ſubiect to errors and ſlips.

And if they would be conſtant: 1 they had neede looke to their foundation and roote, that it be deepely ſet.

2 They muſt often try, and examine themſelues.

3 It will be beſt for them, often to exorciſe themſelues in all godly duties.

The meane or ſubordinate end is as we hauehave ſeene, now followeth the vtmoſt end, to keepe thy ſtatutes.

p. 66Wherein is as before

act, keeping.

obiect, ſtatutes.

Keeping, doth fignifie as before, & may here for

purpoſe.

euent.

For purpoſe, as if Dauid ſhould ſay, this is the onelyonly thing in this deſire which he wiſheth, or to keepe Gods ſtatutes: for euent, as if he ſhould ſay, this I onelyonly deſire, that once I may in obedience ſerue thee.

By this we may ſee, that Gods children deſire to doe duties, for duties ſake, in that Dauid deſireth his wayes to be directed to keepe Gods ſtatutes.

Thus much for the act, the obiect remaineth, ſtatutes.

Statutes for meaning and intent, are the ſame with law, testimonie, &c. as before: but is more ſpecially, and ofteneſt vſed, for religious and holy ceremonies ordained by God, in the Leuiticall miniſtery and ſeruice. Theſe were for the worſhip of God, for outward ſhew, baſe, and contemptible, and that many.

Let vsus all therefore learne by Dauids example: 1 to be more carefull to keepe Gods ordinances, then mens ordinances, or then to ordaine new, which are beſide the word.

Now the ordinances and rites of God ordained, are the rites and ceremonies in the Sacraments, ſo as that the pure adminiſtration in them is to be kept.

2 And ſince that God hath commaunded them, nothing is to be thought, neither too much, nor too little.

3 Yea, where as Dauid deſireth to keepe theſe ſtatutes, he meaneth that he would not reſt in the deede done, without motions and changes in the hart: for all rites kept are ſuperfluous, without the inward and ſpirituall worſhip: wherefore alwayes in ceremonies looke for the ſubſtance, which is Chriſt.

4 And that wiſhing that hee might keepe the outward ordinances, he ſheweth the inward ſpirituall worſhip is harder to be performed.

Thus much for the ſecond duty: now foloweth the third,

4 Duties to men, are towards

our ſelues.

others.

Many can keepe Gods commaundements in things toward themſelues, they muſt alſo keepe towards others.

5 Commaundements,

forbid faults.

enioyne duties.

Many can better forbeare faults, then doe good duties, and yet both are Gods commaundements.

6 Some will keepe Gods commaundements in one eſtate, and neglect them in another, many in proſperity profeſſe the Goſpell, ſhrinke from it in the croſſe: ſome in the croſſe will be meeke, will pray, &c. they are not ſo in proſperity.

He who keepeth Gods commaundements, wil endeuour in them in one eſtate, as well as in another, elſe doth not he keepe all Gods commaundements.

Now followeth the time of this respecting all Gods commaundements, when: which vnleſſe it were to ſpeciall purpoſe had not beene ſet downe. This is diuers times in this Pſalm, euen in the next verſe, and verſe 32, &c.

Heere is no limitation or ſetting downe of this time, certaine it is that ſometime it was, though not a-like alwayes, neither can be in any. It is hard to tell the particular times when Dauid had reſpect: yet wee may be ſure he had reſpect: 1 When God ſtirred vp his heart to be ſet heere about, which was in his priuate exorciſe of reading, & praying, and meditating, or publique.

2 It was not alwayes, at leaſt not in the ſame tenour and meaſure. Sometimes Dauid ſinned, and did not reſpect Gods commaundements.

3 Though it were not alwayes, the Prophet is not aſhamed to imply ſo much, that others might take knowledge thereof. We gather then, that,

1 If Dauid could not alwayes hauehave reſpect vntounto Gods commaundements, let eueryevery of vsus know, wee ſhall neuer p. 68finde our ſelues of better mettall then he was, our nature is moſt abhominable, which (beſides outward tentations) will turne our eyes from Gods commaundements.

2 If we would reſpect them, we muſt ſeeke to God, and continually vſe the meanes.

3 It is cleere that Dauid conſidered how he found himſelfe, calling himſelfe home to a reckoning, as eueryevery one ſhould doe.

4 The Saints of God how holy ſo euer, will confeſſe their wants and defaults.

Thus much of the cauſe or occaſion, now followeth the euent, then ſhall I not be confounded.

Wherein is likewiſe ſet downe the

thing.

time.

The thing, I ſhall not be confounded: the time then.

Confuſion commeth of a Latine word, which though it may ſignifie ſuch a mixture of things together, that one cannot diſcerne betweene them, yet heere the Hebrew whereof this commeth, will not beare it, but ſignifieth greatlie to be aſhamed.

Shame is taken 1 properly. For the affection vſually ſo called, and appeareth in the countenance. 2 Vnproperly. When it is referred to the ſoule and conſcience, as very often, ſhame and confuſion is ſo taken in the ſcriptures.

Being confounded is taken in the ſecond ſence, to wit, vnproperly in this place, for exceſsiue ſhame of the conſcience before God and man. Which is, when a man is as much caſt downe in conſcience before God, as the moſt ſhame faced man is or can be in countenance before any, yea and more.

Now this ſhame or confuſion may be conſidered, firſtly, from a cauſe of it: which is to miſſe, or be diſappointed, for then ſhal a man hauehave bodily ſhame, if he miſſe of his known particular deſignment, or when ſo euer (being of any good nature) he doeth amiſſe, ſo euen for the conſcience, if a ſinne be committed, or we miſſe of our deſires to God, our conſciences are caſt downe. So as that Dauid heere meaneth: that,

He ſhall hauehave no cauſe of ſhame.

1 Cauſe of ſhame is wittingly committing of any ſinne, true it is that all ſinne will make aſhamed, but this moſt. Therefore Dauid will auoide ſinne, as eueryevery one ſhould doe.

2 Another cauſe of ſhame is miſsing our deſires, ſo ſhall not Dauid, God will heare his prayers, as all other of his children. Pſal. 25, 2, 3. Thus are the wicked aſhamed, that is diſappointed of their hope. Marke the fruite of godly prayers.

Secondly, from the effects, for as naturall or worldly ſhame hath many and great effects, ſo much more hath the ſhame of conſcience, as being part of the torment of hell.

1 As in worldly ſhame, one and a firſt work is to change the minde, ſo ſhame of conſcience, will make it change the minde and iudgement: for ſeeing it ſelfe to hauehave done amiſſe, it muſt needes repent, and that much blaming and accuſing it ſelfe. So ſhall not Dauid neede to feare that he ſhall doe: for endeuouring to keepe Gods commaundements, he ſhall not neede to change his minde, but to continue and encreaſe. So Abigael telleth Dauid, that when God ſhall hauehave giuen him the Kingdome, that it ſhal be no griefe vntounto him, nor offence of minde, that hee hath not ſhed blood cauſeleſſe. 1, Sam. 25, 31, ſhe meaneth this work of the conſcience.

So ſhall Dauid, and all other Gods ſeruants, be free from greatly blaming themſelues, which what a torment it is, we cannot be ignorant: looke Prouerb. 5, 11, 12.

Indeede repentance is a continuall practiſe of all, and eueryevery the children of GOD: ſo as that the former may be doubted of.

Aun. Repentance may be conſidered, as

beginning.

encreaſing.

Beginning, is at the firſt turne & change of man to God, p. 69after which a man is preſerued, from the wilfull committing of groſſe ſinnes.

Encreaſing repentance is, groweth in the former, when liuing out of groſſe ſinnes, and being truly turned to God, we labour to draw neerer and neerer vntounto him: thus with encreaſing repentance we muſt alwayes change & repent, not with the firſt and beginning repentance, which we can not but hauehave, if we regard Gods commaundements.

2 As worldly ſhame hath feare to come in preſence, ſo is it in ſhame of the conſcience, wicked men dare not come in the preſence of God: Adam and Eue hid themſelues, Cain fled from the preſence of God.

Dauid, and other Gods children ſhall not thus be aſhamed.

3 Naturall ſhame maketh one alwayes doubt, whether duties doe pleaſe, it rather thinketh they diſpleaſe: ſo doth feare and ſhame of conſcience driue a man to thinke, that God doth not care for any thing that he doeth. So was it with Cain, as in deede he ſaw he did not pleaſe God. Gen. 4, 5.

From this Dauid, and thoſe who reſpect Gods cōmaundements, are free.

4 Naturall ſhame diſcourageth a man from doing duties as not being liked: ſo will this ſhame of conſcience make, that a man ſhal hauehave no hart in any good duty.

Thirdly, from the property, bodily, or worldly ſhame, is with as great vnquietnes as poſſibly may be. It cannot be otherwiſe with ſhame and confuſion of the conſcience: from this likewiſe Dauid & other Gods children are free.

This which the Prophet ſpeaketh, I ſhould not be confounded, is a kinde of ſpeech, in which by the leſſe, the more and greater is ſet downe, ſo Pſal. 51, 17. Thou doest not despiſe, for thou doeſt very well like, and 1, Cor, 11, 22. I praiſe you not, that is, I much diſpraiſe and blame you: ſo Heb. 13, 17. Will be not profitable for you, that is, will be very hurtfull: ſo is it heere, I ſhall not be confounded, that is, I ſhall hauehave great boldnes and comfort. All which doth ariſe from a cleare and good conſcience, which is a continuall feaſt, Prouerb. 1, 5, 15, ſo that the thing the Prophet meaneth, that he hath a good conſcience, and the fruite thereof.

And firſt for a good conſcience: 1 what it is: 2 how it is wrought: 3 what be the properties of it.

Before we can know a good conſcience, know what conſcience is, which well we may doe by the parts of it.

The firſt is a knowledge of truth and falſhoode, good, and bad. Therfore is it called conſcience, that is with knowledge, and that not onelyonly in generall rules, but in ſpeciall and particular, wherein conſcience eſpecially appeareth: generall rules are in the Syntereſis, particular knowledge, and remembrance in the Syneideſis or conſcience.

The ſecond a diligent marking and recording, as eueryevery particular thing is beleeued, or not beleeued, done, or not done, thought or not thought, according to knowledge.

The third, is affection riſing after knowledge and marking, and by things done, thought, beleeued, ſpoken, according to knowledge ariſeth ioy, hope, and comfort, otherwiſe, greefe, feare, and trouble.

Good conſcience is, when the knowledge is true, full, and ſound, when it letteth not ſlip any particular, but calleth all to count, and findeth them rightly according to knowledge performed, where-vponupon ariſeth continuall ioy, quiet, comfort.

Good conſcience is wrought, as all other graces of Gods ſpirit. No mans conſcience is good by nature: other meanes therefore are needefull.

1 One is, ſound faith of iuſtification, when the party hauing Chriſtes righteouſnes imputed by God himſelfe applieth it by faith, to the forgiuenes of all his ſinnes, and accounting of righteouſnes: ſo as that the conſcience is cleanſed and quieted in regard of all things paſt.

2 Sanctification, which ariſing and liuing in faith, keepeth with faith, and preſerueth good conſcience for afterward: without theſe neuer good conſcience.

Now the properties of good conſcience are many.

p. 701 Truly and fully alwayes to admoniſh, according to the light of the word of God, ſhining in the hart.

2 To witnes that all and eueryevery thing is done, according to the full knowledge of Gods will.

3 To giuegive a good hope in all things.

4 To make one leade an vnblameable life.

Thus much for good conſcience, the fruite followeth, which is wonderous great eueryevery way: and hath all things contrary to confuſion.

1 It maketh one neuer to change his generall reſolution.

2 It delighteth to come into the preſence of God.

3 Is perſwaded that God liketh it.

4 Hath courage in all good duties.

5 Truſt in the fauour of God. 6 Hath peace of conſcience. 7 Ioy in the ſpirit. 8 Looking for all good things from God. 9 Patience in the croſſe.

Thus much of the thing, now followeth the time then, to wit, when I ſhall hauehave reſpect, as if he ſhould ſay, vnleſſe I hauehave reſpect, &c, I ſhall be confounded.

1 Que. Who can reſpect all, and eueryevery of the cōmaundements of God?

Aun. None: and therfore all hauehave great cauſe of ſhame.

2 And ſeeing that all Gods commaundements muſt be reſpected, euen the leaſt are to be regarded, not neglected.

3 No meruaile therefore if none can at any time be ſecure, but ſhall finde himſelfe toſſed betweene feare and hope, &c.

4 And why, ſince there is ſuch good conſequence of reſpecting Gods commandements, doe not we all moſt carefully regard them?

Thus much for the third particular, in the Prophet Dauid, now followeth the fourth, verſe, 7, Verſe, 7 and it is profeſſion to praiſe God. Which duty ſhould be in eueryevery ſeruant of God. Pſal. 50, 14. In ſo much as that not onelyonly men, but euen all other creatures ought to performe the ſame. Pſal. 150.

Of this profeſſion there are two parts, 1 The duty, to praiſe God with an vpright hart. 2 The cauſe, learning of the iudgements of thy righteouſnes.

In the duty are, 1 the fact of prayſing God, &c. 2 The publiſhing of it, in that he ſaith, I will praiſe, &c.

The fact hath the

thing, to praiſe God.

manner, with an vpright hart.

In the thing are

action, to praiſe.

obiect, thee ô Iehoua.

The word heere vſed for praiſe, is in the Hebrew (Ode) where-vponupon by the way commeth the Greeke word Ode, for a ſong. It ſignifieth both to confeſſe and praiſe, but yet notwithſtanding with ſome difference. For when it ſignifieth to confeſſe, it hath one kinde of prepoſition, when to praiſe another, or other regiment: ſo doth the Greeke word Ezomologoumai ſignifie both. Neither is it without cauſe, that one word ſignifieth theſe two things. For then praiſe is true, when it is free and franke, as confeſſion, alſo eueryevery true confeſſion is greatly to the praiſe of God, looke Ioſhua, 7, 19, 1, Sam. 6, 5. Iohn, 9, 24.

Heere doth it ſignifie to praiſe.

To praiſe, is to acknowledge the excellencie, or worth of a thing.

Excellencie in God is infinite eueryevery way, as he is

in himſelfe.

towards his creatures.

In himſelfe, for excellencie of Eſſence, perſons, properties &c. aboue all humaine conceite.

Towards his creatures, making them ſo excellent, preſeruing them, &c. and as to all creatures ingenerall, ſo to the Church, and eſpecially to the party prayſing.

And indeede there is nothing whence a party may not draw arguments to praiſe God.

Gods mercy is moſt ſweete, conſidered in

creation.

redemption.

conſeruation.

EueryEvery one of theſe cannot chooſe but be very great, being from ſo great a God, to vsus who deſerue the contrary, p. 71eſpecially in ſuch neceſſary things as he giueth vsus for our being and well being.

Acknowledging, is our profeſſion, that this excellencie is in God.

Now this our profeſſion muſt be: 1 open, ſo as it may be knowne: 2 franke & cheerefull, not conſtrained: 3 with harmonie of mouth, hart, and life.

Who would not performe this duty: 1 pleaſing God: 2 due from himſelfe?

Thus much for the action, now followeth the obiect, thee, ô Iehoua, whom indeede we are alone to praiſe, as being onelyonly worthy.

1 God being to be prayſed, is to be conſidered with meanes of any thing, or without meanes. Many will praiſe God, and acknowledge his hand, when they ſee him work without meanes, becauſe then they ſee nothing, whereto they can aſcribe that worke but onelyonly to God, and yet it is onelyonly God who giueth meanes, renueth them, and bleſſeth them, ſo as in the middeſt of all meanes muſt we lift vp our hart to God, and praiſe him, and neuer ſacrifice vntounto our net.

2 God may be conſidered towards our ſelues or others. Many wil praiſe God for themſelues: few for others, and yet ſo muſt they doe, and euen for their enemies: ſo farre muſt wee all be from enuying or leſſening any of Gods works.

3 God giueth proſperity aduerſity. Some feeling the ſweetnes of proſperity, can acknowledge Gods goodnes. Where is any that praiſeth God for aduerſity? And yet ſo muſt we all doe, and not onelyonly that, but reioyce therein. Rom. 5, 3.

1 Then ſhal a man be the fitter to praiſe God for aduerſity, when he hath ſome while beene vnderunder: neuer at the firſt will or can a man vſually thank for it. 2 When by hauing beene vnderunder it hee hath gotten ſome good by it, as knowledge of Gods prouidence, iuſtice, power, perſwaſion of Gods goodnes, encreaſe of faith, exorciſe of patience, meekenes, prayer, &c. elſe will our prayſing for it be but cold. And therefore all mens ſpeeches, who ſay, they thank God for afflictions, are not euer true.

Hitherto of the thing, now followeth the manner, With an vpright hart: ſo as it muſt be with the hart, and that vpright: ſo as heere is, 1 ſubiect. 2 Adiunct.

The ſubiect, is hart, put heere for the ſoule, becauſe that it is as it were the chaire of eſtate of the ſoule, wherein it moſt ſheweth it ſelfe in preſence.

The ſoule is put for the whole man, where the ſoule is, firſt affection, then all parts and powers of ſoule and body. This doth the Prophet name,

1 Becauſe God chiefely reſpecteth the hart: 2 And the moſt part of men doe commonly neglect it.

God reſpecteth it: 1 As to be the firſt, ſo as without this all is nothing. 2 With this all other follow: 3 In this is a ſweet feeling of Gods infinite goodnes towards vsus: 4 And as in the bodily hart there is continuall beating, ſo is there in this a renuing, and continuall frequentation of all godly duties.

1 Wherefore eueryevery one who praiſeth God, muſt doe it from his hart, that is, his ſoule, that is, 1 from his iudgement, as being ſetled that he ought ſo to doe: 2 from his wil and affections, as delighting therein.

2 Who ſo euer (ſaith he) praiſeth God with his hart, muſt doe it with his whole man, elſe his praiſe is no praiſe.

3 No praiſing of God without feeling. 4 All prayſing of God continued alwayes renued.

The adiunct followeth vpright, for declaring whereof, it ſhall be good to conſider: 1 What it is: 2 Howe it is wrought and gotten: 3 How it may be tried: 4 How it may be kept and preſerued.

What it is, may ſomewhat appeare by the very name it ſelfe, eſpecially in the Hebrew tongue, where word for word it is thus, with vprightnes of hart, and is indeed in effect that our tranſlation hath with an vpright hart, ſaue that it ſignifieth it in great meaſure and perfection: ſo doth the p. 72Hebrew tongue, vſe Nowne Subſtantiues for Adiectiues, very ſignificantly. Now this vprightnes, though it be in Engliſh the ſame word, with that in the 1 ver. of this Pſalm, yet is not ſo in the Hebrew, but ſomewhat more generall, and ſignifieth right or ſtraite. Vpright is but one reſpect of right or ſtrait, right hath all reſpects in it vpward, downward, on both ſides, &c. It is therefore heere a word vſed vnproperly, contrary to that which is wrethen or crooked: and for meaning and intent, ſeemeth to be the ſame with cleane hart, Pſal. 51, 12. ſignifying ſuch a diſpoſition in the ſoule and whole man, as hath nothing iuſtly greatly to be blamed, humaine frailty onelyonly excepted.

It is termed right: 1 Becauſe it is according to the right ſtatutes of Iehoua, Pſal. 19, 9. 2 And is after the firſt and originall ſtraitnes which was in man, according to Gods image, from the which men ſwaruing are called, Luke, 9, 41, a crooked generation, and Philip. 2, 15, crooked Nations. And practiſes of ſuch parties are phraſed, Pſal. 125, 5, crooked wayes.

Yet this muſt be remembred to be vnderſtoode euangelically, as before whole hart.

Heere-vponupon S. Auguſtine ſaith that, that man hath a ſtrait or right hart, who willeth all things which God will.

Of this ſort can be no hart not regenerate and borne a new, all naturall harts are crooked. The Poet could call them crooked mindes. But for the full knowledge what this is, three things are neceſſary.

1 True, ſound, and full ſauing inſtruction and knowledge, ſo as that where this is not, no ſtraitnes or rightnes of hart can be. This knowledge muſt be: 1 In the neceſſary grounds of ſaluation, the Trinitie, Chriſt, faith, iuſtification, ſanctification: 2 In this particular duty of prayſing God. So as that eueryevery one muſt know that God is to be praiſed: 2 Fitly take the occaſion whē it is giuen: 3 Rightlie performe the duty of praiſe: as we may reade before.

2 Sincerity, that there be counterfetting, no deceauing.

3 Continuall conformity to the word of God, or firſt ſtraitnes of Gods image, wherein man was created. All which are ſo neceſſary, as that to the parties endued heerewith, onelyonly God is pleaſed. Pſalm, 73, 1, Math. 5, 8. Pſalm, 24, 4.

This is wrought and gotten as other graces of ſaluation, that is, by

iuſtification.

ſanctification.

By iuſtification, when the ſinnes of our naturall or vſuall crookednes, for Chriſtes righteouſnes being forgiuen, his ſtraitnes & vprightnes is imputed to vsus by God the Father, ſealed to vsus by the holy Ghoſt, who likewiſe worketh faith in vsus, whereby we apply it to our ſelues.

By ſanctification, when receauing the powerfull ſpirit of ſanctification we are renued, to thinke, doe, ſay, and eueryevery way practiſe right things, otherwiſe there can be no true ſtraitnes in vsus.

This may we trie whether it be in our ſelues, (it is hard to iudge of others.) 1, By the cauſes of it, & vſe of them.

1 If the party who thinketh he hath it, hauehave from the firſt occaſion offered, vſed the meanes thereof (to wit the preaching of the word) in ſimplicity and continuance, it is the more likely to be preſent, otherwiſe not.

Seaſons of things not neglected preuaile much: twigges may be bowed in time, fleſh will ſometimes take ſalt: one may come too late to both of theſe. Againe, formall vſe onelyonly of the former is neuer ſufficient. It pearceth not to the hart, where this muſt be.

2, By the fruites. One whereof, is perceauing of a mans owne crookednes. Alwayes the more ſtraitnes, the more perceauing of crookednes. For as in the body, the ſicknes is moſt dangerous, when the diſtemperature is generall that no part can perceaue it, and when all things are in quiet by reaſon of ſtrong hold, the captiuity is the greater: ſo no perceauing of crookednes little or no ſtraitnes at all. With this is alwayes ioyned patience of reprehenſions, from conſcience of crookednes, worthy to be found fault with.

Another is delighting in ſtraite things, as the word of God, godly company. Like liketh like. Right men louelove p. 73right ſpeeches, actions.

Heere is neuer feare of too much preciſenes, a thing can neuer be too right and ſtraite. Right lines, are the onelyonly within their points.

A third is plainenes and opennes. Crooked legges delight not to ſhew themſelues. Cloſe men, in duties of the open worſhip of God, and their calling may alwayes be ſuſpected.

A fourth, willingnes to offer it ſelfe at any time to be tryed. It is a token when Rahel was loath to be raiſed and ſearched that ſhe had ſtollen and hidden: ſo crooked harts are loath to come to the rule and ſquare.

This is kept and preſerued, by the continuance in thoſe things whereby it firſt is wrought, firſt muſt iuſtification be had and kept, then ſanctification continually renued. Heereto may ſomewhat helpe meditation, and ſearching of the heart, that as ſoone as any crookednes appeareth, it may be made ſtraite, prayer, Sacraments, and ſuch like.

All this hath beene touching the fact of praiſing God, now followeth the publiſhing of it, in that he ſaith, he will praiſe: thus doth Dauid very often.

Queſt. Could not Dauid hauehave done this, and neuer been acknowne of it?

Aun. In ſome caſe Dauid might hauehave concealed this duty, ſo might Daniel, 6, Dan: but heere he ought not to be willing ſo to doe.

1 This is one vſe of the knowne examples in good duties, they ſhew that it is not impoſsible (as ſome dreame) to performe them.

2 Dauid is a publique teacher of the Church, and therefore muſt teach in word and deede.

3 He is a Prince, and muſt giuegive the firſt on ſet: others will ſooner imitate.

4 He would ſhew that men muſt not be aſhamed (for all mens cenſures) of their good deedes. Well ſaith Ariſtotle, he who ſetteth out his good duties too much, and concealeth them too much, both are proud.

5 He would heereby tie himſelfe to the more conſcionable performance of this practiſe, for hauing engaged him ſelfe by ſolemne profeſſion, it were the greater ſhame for him to ſtart back. All theſe reſpects are to preuaile with vsus in like caſes.

Thus much for the duty of prayſing God, &c. Now followeth the cauſe, When I ſhall learne, &c. Whereof we may conſider as it is in it ſelfe, and as it hath vſe in this place. Conſidering of it in it ſelfe, we may ſunder the

endeuour of learning.

obiect: the iudgements of thy, &c.

Endeuour of learning, is in the words:

When I ſhall learne.

Learning can neuer be vnderſtood without teaching.

To learne, is to profit according to the intent of the teacher.

A teacher, is one offering meanes of profiting: and is principall

leſſe.

more.

A leſſe principall teacher is, whereof there is ſome neceſſitie, and yet he is not ſufficient. This teacher is 1 mute, Which maketh no ſound as bookes, other creatures. 2 Vocall. Who maketh a ſound, as teachers, commonly ſo called, in Church, Schoole, family.

More principall is he who is neceſſary and ſufficient, ſo onelyonly is the holy ſpirit, who fully and ſufficiently teacheth all. His chaire is in heauen, his formes are heere vppon earth.

The intent of the teacher is: 1, That the learner ſhould hearken and giuegive heede to the Maiſter and teacher. So as that reading, hearing, and the breathing of the holy Ghoſt, are neceſſary, according to our diuers teachers.

2, That the learner vnderſtand: without this all is in vaine, yet is it hard in matters of diuinitie. Therefore had they neede: 1 plainly to be deliuered: 2 often to be repeated: 3 diuers times to be queſtioned, and conferred of.

3, That he lay vp for neceſſary vſes, in and according to p. 74his kinde of learning.

Neceſſary vſes in diuinitie are: 1 to know doctrine of ſaluation: 2 to hauehave ſauing faith: 3 to amend and turne our liues: 4 to order eueryevery particular practiſe of life.

4, Alwayes to be profiting and going forward, that he may riſe from one forme to another.

All this is to learne.

Dauid doth not ſay, that he hath learned, or will learne, had he not, or would he not therefore learne? yes he had, and would.

Againe it may be thought that Dauid now had not learned: but ſure it is that he had, but hee doth not much account of it, in labouring for that which he wanteth, he thinketh nothing of that which he hath.

Now let vsus all by Dauids example, learne Gods righteous iudgements, which we had neede the more to thinke: becauſe, 1 that all excellent things (ſuch is this) are very hard: 2 we hauehave no helps of nature to this, as to other learning: 3 nor take ſo much time for it: 4 Beſides, many thinke that little of this learning is ſufficient: 5 ſurely it is of meruailous vſe.

Somwhat may we iudge of our profiting in this learning. 1 If wee can diſcerne betweene good and bad, truth and falſhood, ſauing doctrine and others, and beſt like of ſauing learning. 2 If we learne to like and practiſe, not only to ſpeake and know. 3 If we like, and be able to teach others.

4 If when our Maiſter, leſſe principall, be ſometime abſent we can take out a leſſon by our ſelues, by meditating, praying, &c.

5 If our profiting be according to the time, and meanes, and excellent teachers.

Hitherto the endeuour of learning, the obiect followeth. The iudgements of thy righteouſnes. Wherein is declared the kinde of thing iudgements, the ſubiect of it thine, & the quality, of righteouſnes.

The kinde of thing is, iudgements.

Iudgements are one of the ten names, whereby the word of God is called in this Pſalm, & may better be vnderſtood, if we aright know what it is to iudge.

To iudge properly, is to determine or giuegive ſentence, and by a manner of ſpeech, where the part is put for the whole, it is to rule, order, or gouerne. So God is called the Iudge of all the world. Gen. 18, 15, and Iohn, 5, 22. The Father hath committed all iudgement, that is, regiment, to his ſonne.

Now all Gods iudging is infinitely wiſe, as conſtant.

God iudgeth ſometimes by his works, as Eſa, 26, 8. Ier. 1, 16, 1, Cor. 11, 29. where that which is tranſlated condemnation, is better iudgement, that is, puniſhment.

And theſe works are toward ones ſelfe or ſome other, of mercy or iuſtice, and muſt not be neglected. Wee muſt know that,

1 They are all of God: 2 Marke of what kinde they are, fauours, or puniſhments. 3 Get ſomewhat out of them to inſtruct vsus in the knowledge or worſhip of God.

But yet theſe kinds of iudgements are not heere meant. For beſides, God iudgeth by his word, 1, Cor. 14, 24, he is iudged of all, the word wherein they are exerciſed iudgeth him: ſo Ezech. 20, 4.

Theſe are the iudgements vnderſtood, which are many, ſome of greater, other of leſſe importance, as the branches and clauſes of the word of God are.

Theſe one is ſaid to learne: 1 when hee well vnderſtandeth them: 2 getteth that fruit by them which God would he ſhould: 3 and in more particular vſeth them, as a rule to frame eueryevery ſpeciall office, and practiſe of life by.

The ſubiect or party whoſe they are, is God, of whom ſundry times we hauehave ſpoken before.

The quality remaineth: It may be doubted, to what the word righteouſnes may be referred, for the Hebrew is, as that it may be thus, of thy righteouſnes, that is, of thee who art righteous, as Pſalm. 15, 1, in the mountaine of thy holines, of thee who art holy: ſo Pſal. 51, 11. Take not thy holy p. 75ſpirit from me, that is, the ſpirit of thee who art holy.

Or thus, of thy righteouſnes, that is, which are very iuſt, for in the Hebrew tongue ſubſtantiues are put for adiectiues, and then they ſignifie ſome fulnes and perfection.

Both ſences are true, and may be taken heere, for God himſelfe is righteous, and his word.

Righteous is that which giueth eueryevery thing the owne.

Queſt. How then is Gods word righteous, to promiſe vsus fauour who are ſinners, can it be ours, or due vntounto vsus?

Aun. Certaine it is that it is ours, not by our owne deſert, but, 1 by Gods promiſe: 2 And be Chriſtes deſert, ſo as God ſhould not be righteous, if he ſhould not giuegive fauour to the faithfull and repentant, hauing promiſed himſelfe, and his ſonne deſerued it.

Gods iudgements are termed iuſt, 1 being Gods, who is iuſt: 2 endeuouring to draw vsus to iuſtice.

Let none therefore murmure at any word or worke of God, and eueryevery one labour to be the more righteous by them.

Hitherto hauehave wee conſidered the cauſe alone by it ſelfe, now it followeth ioyned with the effect. When I ſhal learne, then, &c.

1 He ſheweth that there can be no ſufficient prayſing of God, without learning of his iudgements.

2 That he would refer all his knowledge to the prayſing of God.

Thus much for Dauids fourth particular practiſe and duty the fift followeth in the beginning of the eighth verſe, I will keepe thy ſtatutes.

Whereof are two parts, the

thing.

profeſſion of it.

Of the thing wee may ſee before, verſe, 4, the latter part of it, neither ſhall any thing neede to be ſayde of the profeſſion, that hauing beene declared, verſe, 7, onelyonly ſome few queſtions may heere be aunſwered, and obſeruations taken.

Queſt. Dauid profeſſeth as though he had ſome ability in himſelfe, is it ſo, or whence was it?

Aun. All that Dauid had was from God. An vnregenerate man can doe nothing, a regenerate man by Chriſt, or Gods grace in him can doe.

Queſt. When Iames ſaith, 4, 15, that we ought to ſay if the Lord will. &c, whether doth Dauid offend, leauing it out?

Aun. Dauid, though he leaue it out in word, yet doth he not ſo in hart: ſo muſt we, and ſinne not.

Compare this profeſſion with that wiſh aboue, verſe, 5, O that my wayes were directed to keepe thy ſtatutes, that which he there prayeth for, heere he obtaineth.

Endeuour to profit is neuer vnfruitfull. So end many Pſalmes in hope and ioy, beginning with feare & griefe.

Marke that Dauid ſpeaking thus boldly, fore-caſteth the worſt which might hinder, ſo muſt eueryevery one doe.

Thus much for the fift ſpeciall practiſe and duty, now followeth the ſixt and laſt. Forſake me not ouer long. And is of the kinde of deprecations, wherein a thing is prayed to be kept away.

In this deprecation, may be conſidered the

thing.

perſons.

The thing, not to be forſaken ouer-long.

Wherein are the

kinde, forſaking.

meaſure, ouer long.

Forſaking in God muſt be conſidered as Gods preſence is, for to his preſence is his forſaking contrary.

God is preſent by

eſſence.

works.

He is no where abſent, nor forſaketh in his eſſence, which is alwayes eueryevery where.

His works are of

power, ſuſtaining all creatures.

grace.

p. 76Gods power ſo long as things are, is likewiſe preſent, whē it is away things ceaſe to be. This is in all creatures, Dauid ſpeaketh of men, and ſome: ſo as that this abſence of power is not heere vnderſtoode.

Grace is ſome peculiar fauour of God. And is

common.

ſpeciall.

Common is indeede a neceſſary gift to ſaluation, but not ſufficient, and may be in the reprobate; ſuch is vnderſtanding of the ſauing doctrine in the Bible, 2 to be able to conceaue prayer, &c, theſe many wicked men hauehave.

Indeede theſe are many times taken away.

Speciall is a gift of ſaluation, and that in the elect, as faith, hope, and charity.

Gods forſaking of a man in theſe is vnderſtood: for ſomtimes God taketh euen theſe away, but we muſt remember that,

1 He neuer taketh them away fully, ſome braunches or ſparkles of them remaine, as the roote of a tree.

2 He neuer taketh them away finally, if he take them away, he giueth them againe.

Now God ſo taketh theſe away, as that ſometime,

1 He taketh away the thing it ſelfe.

2 He taketh the knowledge or feeling of the thing to be preſent.

3 He taketh away the worke and fruite of the thing: this is Gods forſaking.

Againſt all theſe Dauid prayeth, and is greeued at them all.

1 Becauſe, if God neuer ſo little forſake vsus, wee cannot but quite forſake him.

Annas Burgeus had a good ſaying at his death to God, Forſake not me least I forſake thee.

2 If God ſhould thus forſake, he could hauehave no comfort of his owne ſaluation, not hauing, or not finding or feeling faith, he could not beare the croſſe, or riſe from ſinne.

Thus much of the kinde, the meaſure followeth in Engliſh ouer long, the Hebrew is [Meod] and doth ſignifie, 1 much: 2 continuance.

Dauid deſireth to be forſaken neither way.

Much forſaking or great, appeareth in the want of a great grace, or being left in a great croſſe or ſinne. This is death to a man.

Continuance is for length of time in

a little grace tentation, or ſin, or croſſe.

a greater. This is bell.

Thus would not Dauid be left: 1 Though ſome of Gods children are: 2 Gods children doe tremble to think of this kind of forſaking.

Now follow the perſons

forſaking God.

forſaken Dauid, me.

Certaine it is that God doth forſake, as mankind in generall, ſo his owne children. Yet,

1 God is alwayes iuſt, not being bound to his creatures.

2 We are not free from fault, we firſt forſake God, before he forſake vsus.

1 Wherefore in all forſakings ſeeke to God. 2 Search out your owne ſlippery hart.

The perſon forſaken is Dauid, who may be conſidered as a

common man.

man elect.

He is heere to be vnderſtood as elect.

1 If Dauid feare to be forſaken, who dare be ſecure?

2 In that Dauid feareth this, it is certaine he called him ſelfe to account, and marked when God was abſent, preſent.

3 Know that the children of God, who neuer can fall away, may be brought to feare, and thinke that they may fall away.

Let vsus all therefore gather what ſtrength of grace wee can.

FINIS.